His battalion, Saad bin Abi Waqqas

 

Al-Ezz bin Abdul Salam

also known as Abu Muhammad Izz al-Din Abdul Aziz bin Abdul Salam bin Abi al-Qasim bin Hassan al-Salami al-Shafi’i, was a highly respected Muslim scholar and judge. He gained recognition for his expertise in various fields, including jurisprudence, principles, interpretation, and language, eventually reaching the rank of ijtihad, signifying his deep understanding of Islamic law and theology.

Born in Damascus in the year 577 AH (1181 AD), Al-Ezz studied Sharia sciences and the Arabic language. He became renowned for his knowledge, attracting students from various regions. He was also notable for his principled stand, advising rulers and challenging them when their actions contradicted Islamic Sharia. This courageous stance led to his imprisonment, prompting him to later emigrate to Egypt.

In Egypt, Al-Ezz was appointed as a judge and became a prominent religious authority. He issued fatwas, preached at the Amr ibn al-Aas Mosque, and actively encouraged resistance against external threats. He played a role in inciting people to oppose the Tatars and fight against the Crusaders, participating in the jihad himself.

Al-Ezz bin Abdul Salam continued his scholarly and religious pursuits until his passing in Cairo in the year 660 AH (1262 AD), where he was laid to rest. His legacy endures through his writings, teachings, and the influence he had on generations of scholars and students who sought his guidance. He remains a revered figure in Islamic history, celebrated for his deep knowledge, piety, and unwavering commitment to the principles of Islam.

The birth and upbringing of Al-Ezz bin Abdel Salam

It is certain that the early life of Al-Ezz bin Abdel Salam was characterized by a lack of detailed information about his family and upbringing. There is some uncertainty about the exact year of his birth, as various sources indicate either 577 AH or 578 AH. Some scholars and researchers have tried to determine the most accurate date, but there is no conclusive evidence.

Al-Izz bin Abd al-Salam grew up in Damascus, which was a famous center of scholarship and learning, with a rich history dating back to the Umayyad era. During his reign, the city was inhabited by scholars and imams in various fields of knowledge, and attracted students and scholars from all over the world. The Umayyad Mosque served as a center of learning, where students and scholars gathered to study and exchange knowledge.

Despite his early life in a poor and relatively unknown family, Al-Ezz showed a strong determination to pursue knowledge. It is known that he spent the nights in Al-Kalasa, a building and school located near the northern gate of the Umayyad Mosque. One tale recounts a particularly difficult night when he had two dreams in the cold and had to dip into a kalassa pond to purify himself. After this experience, he called him asking him if he wanted knowledge or the world, and he replied: “Knowledge, for it leads to work.” This marked the beginning of his dedicated pursuit of knowledge and his commitment to a life of piety and learning.

Al-Ezz's dedication to science prompted him to seek the help of scholars and attend their councils. He focused on the study, memorization, and deep understanding of various Islamic sciences, including interpretation, jurisprudence, hadith, language, Sufism, grammar, rhetoric, and the science of disagreement. He made rapid progress in his studies, memorizing texts such as the Nahabith in a short time.

Among his noteworthy qualities are his diligence and unwavering commitment to science. He will not move to a new topic until he masters the current topic. His dedication to knowledge and exceptional intellectual abilities eventually led him to attain the rank of ijtihad in Islamic jurisprudence.

Al-Ezz bin Abdul Salam’s academic achievements were not limited to acquiring knowledge, but rather extended to producing valuable written works and contributing to the fields of jurisprudence, principles, and the Arabic language. His exceptional scholarship left a lasting impact on his contemporaries and subsequent generations of scholars.

His era

Certainly, Al-Ezz bin Abdul Salam lived during a tumultuous period in Islamic history, spanning from the late sixth century AH to the first half of the seventh century AH (577-660 AH). This era was marked by significant political upheaval and external threats, notably from the Crusaders in the west and the Tatars in the east.

During the fifth century AH, the Islamic world faced the onslaught of the Crusaders, who occupied several parts of the Muslim territories, including the holy city of Jerusalem in the year 492 AH. Subsequently, leaders like Imad al-Din Zengi, Emir of Mosul, took up arms against the Crusaders, striving to unite Muslims and defend their lands. His efforts were continued by his son, Nour al-Din Mahmoud, who ruled with justice and fostered a keen interest in knowledge. Following Nour al-Din's reign, Saladin Al-Ayyubi emerged as a prominent leader. He founded the Ayyubid state, implementing reforms in politics, science, society, and the military. Saladin successfully reclaimed Jerusalem in 583 AH and continued the liberation of Palestine and the Levant from Crusader occupation until his death in 589 AH.

After Saladin's demise, internal divisions plagued the Ayyubid state. Rivalry among rulers, including Saladin's sons and brothers, weakened the unity of the empire. This internal discord coincided with external threats from the Crusaders in the west and the advancing Tatars from the east. Some Ayyubid rulers even resorted to forming alliances with the Crusaders against their fellow Muslims, leading to the compromise of important territories, castles, and fortresses.

The decline of the Ayyubid state ultimately paved the way for the rise of the Mamluk state. Qutuz assumed leadership in 657 AH and confronted the Tatars, who had overthrown the Abbasid Caliphate in Baghdad in 656 AH. Qutuz successfully repelled the Tatars in the Battle of Ain Jalut in Palestine. However, Qutuz was killed during his return to Egypt, and Al-Zahir Baybars took his place as the ruler. Baybars remained in power until the end of Al-Ezz bin Abdul Salam's life.

This period of history, characterized by political fragmentation, external threats, and internal strife, created a challenging environment in which scholars like Al-Ezz bin Abdul Salam lived and made their contributions. Al-Ezz's enduring legacy as a scholar and judge shines through despite the challenging circumstances of his time.

His name, lineage, surname and surname

Certainly, Al-Ezz bin Abdul Salam's full name reflects his rich lineage and heritage. He was known as Abdul Aziz bin Abdul Salam bin Abi Al-Qasim bin Hassan bin Muhammad bin Muhaddhib. His diverse lineage is a testament to his multicultural background, with roots in various regions including Morocco, Damascus, and Egypt.

His title "Al-Shafi’i" refers to his adherence to the doctrine of Imam Muhammad bin Idris Al-Shafi’i in Islamic jurisprudence. This association signifies his deep understanding of this school of thought and his contributions to Shafi’i jurisprudence, including issuing fatwas and compiling jurisprudential books in this tradition.

Among his many titles, he was commonly referred to as "Izz al-Din," a name that became widespread during his era. The title signifies his eminence and honor among scholars and the general population. Additionally, he was honored with the title "Sultan of the Scholars" due to his significant contributions to the scholarly community. This title was given to him by his student, Ibn Daqiq al-Eid, and it underscores his role in upholding the status of scholars during his time. Al-Ezz bin Abdul Salam's firm stance against rulers and his advocacy for the scholars elevated his reputation, even in the face of adversity, making him a respected figure in the intellectual and religious circles of his era.

The scientific status of Al-Izz Ibn Abdul Salam

During the Ayyubid and Mamluk eras, the Islamic world experienced both challenges and achievements in the realm of knowledge and culture. The political turmoil, internal conflicts, and external threats that plagued Islamic countries in the fifth, sixth, and seventh centuries AH had a significant impact on the scientific and cultural movements, leading to both positive and negative outcomes.

On the negative side, the scientific progress stagnated, enthusiasm waned, and imitation became prevalent. Social corruption and moral decline affected scholars, prompting some to withdraw from society, dedicating themselves to knowledge and worship, while others endeavored to correct behaviors, reform society, and promote virtue while opposing the actions of rulers and princes. The seventh century AH witnessed severe calamities, with scholars killed, books burned, and libraries destroyed. Many scholars emigrated to safer places, where they continued their scholarly activities and preserved their knowledge.

Despite these challenges, a remarkable scientific renaissance emerged in regions like the Levant, Egypt, and Andalusia. Rulers and princes embraced knowledge, supported scholars, and sponsored the construction of renowned schools that functioned as universities. Notable institutions like Al-Mustansiriya in Baghdad (built in 631 AH), Al-Kamiliyah in Cairo (621 AH), Al-Salihiyah in Egypt (639 AH), Al-Dhahiria in Damascus (661 AH), and Al-Mansouriya in Cairo (679 AH) were established during this period.

In this century, several eminent scholars made significant contributions across various fields, including Fakhr al-Din al-Razi (died in 606 AH), Muwaffaq al-Din ibn Qudamah al-Hanbali (620 AH), al-Hafiz Ibn al-Salah al-Muhaddith (643 AH), Muhyiddin Yahya bin Sharaf al-Nawawi (676 AH), and al-Izz Ibn Abd al-Salam (660 AH), among others. Despite the challenges, these scholars and their counterparts in different regions played a vital role in preserving and advancing Islamic knowledge and culture during a period of historical turbulence.

His trip to Baghdad

Al-Ezz bin Abdul Salam, though he spent most of his life in Damascus immersed in knowledge among its scholars, made three significant journeys during his lifetime. The first was to Baghdad, the intellectual center of the Abbasid Caliphate, renowned for its scholars, students, and vast libraries. His trip to Baghdad took place during his youth, in the year 597 AH. Baghdad was a hub of knowledge, drawing students from various countries, and Al-Ezz was eager to enhance his learning. During his stay, which lasted only a few months, he had the opportunity to study under prominent scholars like Abu Hafs bin Tabarzad and Hanbal bin Abdullah Al-Rusafi. Interestingly, his arrival in Baghdad coincided with the passing of the respected scholar, al-Hafiz Abu al-Faraj ibn al-Jawzi. After absorbing the knowledge he sought and accomplishing his academic goals, Al-Ezz returned to Damascus, his intellectual home.

Overthrowing the minister's justice and demolishing his hall

In a bold act of defiance against injustice, Al-Ezz bin Abdul Salam, while serving as the Chief Justice, discovered the audacious actions of Muin al-Din bin Sheikh al-Shuyoukh, the teacher in the Sultan’s house, who had built a hall for music and entertainment above a mosque in Cairo in the year 640 AH. Appalled by this violation of religious provisions and the disrespect shown to the Muslim community, Al-Ezz took matters into his own hands. Fearing no opposition, he personally led the effort to demolish the building. With his children and employees by his side, Al-Ezz used a shovel to remove the structure, directly challenging the powerful vizier and the sultan.

This courageous act reverberated across society, providing a moment of relief from the tyranny of rulers. Al-Ezz’s stance was so impactful that even Sultan Ayyub recognized the truth in his actions. Despite the sultan’s attempts to reinstate Al-Ezz to the judiciary, he chose to remain isolated, refusing to compromise his principles. The news of his defiance reached the Abbasid Caliph in Baghdad, who, upon learning the truth, dismissed the account presented by Muin al-Din bin Sheikh al-Shuyoukh. The Caliph's refusal to accept the fabricated version further solidified Al-Ezz's integrity. His unwavering commitment to justice and righteousness made him a symbol of resistance against tyranny and injustice during his time.

His fight against the Crusaders

Al-Izz bin Abd al-Salam actively participated in the jihad against the Crusaders, who aimed to occupy Damietta and other parts of Egypt after reaching Mansoura, using the cover of the Muslim army. Al-Izz was part of the Muslim forces during this critical confrontation. When a strong wind began to blow, and he observed the dire situation of the Muslim soldiers, he fervently called out, pointing towards the wind, "Oh wind, take them away!" repeatedly. Miraculously, the wind changed direction and struck the ships of the Crusaders, causing most of them to sink. In the aftermath of this divine intervention, Al-Izz joyously exclaimed, "Praise be to God who showed us the victory. The nation of Muhammad, peace and blessings of God be upon him, had a man to whom the wind was subjected." This event was a clear victory for the Muslims, and historians regarded Al-Izz bin Abdul Salam's cry as one of his remarkable virtues.

He urged him to fight the Tatars

In the year 657 AH, while Al-Izz bin Abdul Salam was in Egypt, the Tatars advanced after the fall of Baghdad and began seizing cities in the Levant with the intention to continue their conquest towards Egypt. At that time, Egypt was ruled by a young king, and the King of Aleppo sought help from Al-Nasir Yusuf, who in turn gathered scholars, notables, jurists, and judges, including the venerable Sheikh Al-Izz, who was eighty years old at the time.

During the discussions on how to confront the Tatars, concerns were raised about Hulagu’s takeover of the country and the empty treasury, coupled with the youth of the Sultan. Ibn Taghri Bardi noted that the reliance was on what Ibn Abd al-Salam, Al-Izz, had to say. In the midst of the deliberations, Al-Izz's bold and resolute advice became apparent. He issued a fatwa deposing the young Sultan and suggested appointing a strong and capable king in his place – Qutuz.

Furthermore, Al-Izz offered counsel regarding the matter of taxation. He emphasized that in the face of an invasion on the lands of Islam, it was obligatory to fight the enemy. He allowed Qutuz to collect funds for the jihad, but with specific conditions. The funds could only be taken from the subjects if the treasury was empty, and any remaining wealth and luxury items in the hands of the soldiers should be used before imposing taxes on the common people. Al-Izz’s advice reflected his deep understanding of justice, defending the rights of the people, and upholding the principles of Islamic governance during times of crisis.

Al-Zahir Baybars pledged allegiance

When al-Zahir Baybars, the future ruler, sought to assume power and become the Sultan, he called upon the princes and scholars to pledge allegiance to him. Among those summoned was al-Izz bin Abd al-Salam, who displayed remarkable boldness and courage. Al-Izz stunned al-Zahir Baybars by asserting, "O Rukn al-Din, I know you as Mamluk al-Bundaqdar," implying that it was not valid to pledge allegiance to a former slave (mamluk) when assuming power.

In response, Baybars provided evidence that proved that Al-Bundaqadar, who was once a slave, had been granted freedom by King Al-Salih Ayyub. Convinced by the evidence, Al-Izz stepped forward and pledged allegiance to Baybars. Despite the initial skepticism, Baybars came to greatly respect Sheikh Al-Izz, recognizing his wisdom and value. In fact, Baybars held Al-Izz's words and fatwas in high regard, to the extent that he acknowledged, after Al-Izz's passing, that his kingdom had not been truly settled until that moment.

His death

Al-Ezz bin Abdul Salam passed away in Jumada al-Awwal in the year 660 AH (1262 AD), according to the consensus among historians and biographers. However, there was disagreement regarding the exact day of his death. Some sources mentioned that he died on the ninth of Jumada al-Awwal, while others stated it was on the tenth, and there were even doubts suggesting it might have been on Sunday, the tenth, or the eleventh of Jumada al-Awwal.

The Muslim community was deeply affected by Al-Ezz's death. Due to his virtue, knowledge, and esteemed positions, people came out in large numbers to attend his funeral. Absentee prayers were held for him across Egypt, its neighboring regions, and the Levant, extending up to the areas along the Euphrates River, Al-Birah, and Al-Rahba. Similar prayers and condolences were offered in Medina, Mecca, and Yemen. The residents of Damascus, in particular, mourned their scholar and judge deeply. Special prayers were conducted for him on Friday at the Umayyad Mosque and other mosques in Damascus. The muezzin in Nusayr proclaimed after the Friday prayer: "Prayers be upon the jurist and imam, Sheikh Izz al-Din bin Abdul Salam." Condolences were also expressed for Sheikh Al-Izz at the well-known Al-Aqiba Mosque and Al-Tawbah Mosque in Damascus on Monday, Jumada Al-Awwal 25, 660 AH.