Shaykh al-Islam ‘Izz al-Din ibn Abd Al-Salam (May Allah Have Mercy on Him)
In the turbulent journey of Islamic history and among its golden pages, we encounter prominent figures whose achievements and contributions inspire awe in the reader. These great individuals, who seem to single-handedly fulfill the duties of an entire nation, managed to embody mastery in various sciences, devotion, piety, courage, and bravery. They stood firm like mountains against any challenges that threatened the values and principles of the sacred Sharia.
These shining stars are the eternal legacy of the Islamic school of thought, and throughout history, they have offered exceptional models to the world. Despite the passing centuries, Islamic teachings have never faltered. Although political and historical upheavals have inflicted harm on the religion, in every era, great men have risen from within this Ummah to heal these wounds.
One of these distinguished men is Imam ‘Izz al-Din ibn Abd Al-Salam Al-Sulami, who dedicated his life to acquiring knowledge and spreading Islamic teachings in various fields. He spared no effort in doing so. He was recognized not only as a scholarly authority but also as a spiritual, missionary, and political figure whose influence left a profound mark on Islamic history. Studying the biography of this exceptional individual introduces us to the powerful impact of Islamic principles in nurturing such characters.
Name and Lineage
According to the consensus of Muslim scholars, his name was ‘Abd al-‘Aziz ibn Abd Al-Salam ibn Abi al-Qasim ibn Hasan ibn Muhammad ibn Muhadhdhab. ‘Allama ‘Izz al-Din ibn Abd Al-Salam was born in 577 AH (1181 CE) in Damascus, where he was raised. Damascus has long been considered one of the great centers of civilization, a hub of scholarly activities, and a gathering place for religious scholars from around the world.
Education and Scholarly Status
Despite beginning his studies of Islamic sciences at a young age, ‘Allama ‘Izz al-Din surpassed many of his contemporaries in a short time due to his commitment to his studies, lofty ambition, and intense passion. Allah blessed him with such sharp memory and intelligence that he achieved remarkable proficiency in the sciences of the Quran, Hadith, Fiqh, and Osul. He learned from numerous scholars, including ‘Allama Fakhr al-Din ibn Asaker, Shaykh Sayf al-Din al-Amidi, and Hafiz Muhammad Qasim ibn Asaker.
His contemporaries recognized the scholarly stature and greatness of ‘Izz al-Din. ‘Allama Ibn Daqiq al-‘Id, in some of his works, referred to him as “Sultan of the Scholars.” When he arrived in Egypt in early 639 AH, Hafiz Abd al-Azim al-Mundhiri, the author of al-Targhib wa al-Tarhib and the current mufti, ceased giving fatwas, stating, “In a city where ‘Izz al-Din ibn Abd al-Salam resides, no one else should issue fatwas.”
Shaykh Jamal al-Din al-Hajib stated, “‘Shaykh ‘Izz al-Din has surpassed Imam al-Ghazali in Fiqh.” Al-Dhahabi, in his book Al-Ibr, wrote, “He attained mastery of the madhhab along with asceticism and piety, reaching the rank of ijtihad.” Shaykh ‘Izz al-Din taught at the Zawiya Ghazaliya School in Damascus for a long time and served as the preacher and Friday Imam at the Umayyad Mosque. Shaykh Shihab al-Din Abu Shama noted, “He eradicated all the innovations prevalent in his time, using clear arguments to disprove practices such as the Salat al-Ragha’ib and the mid-Sha’ban prayer.”
Sufism of Shaykh al-Islam
Ibn al-Subki’s accounts show that Shaykh ‘Izz al-Din attained perfection in both external sciences and inner virtues. His steadfastness in faith, reliance on Allah, courage, and indifference toward worldly gain attest to his spirituality. Furthermore, in his work Tabaqat, Ibn al-Subki explicitly mentions that Shaykh (may Allah have mercy on him) benefited from Imam Baha’ al-Din al-Suhrawardi in matters of spirituality and was authorized to guide disciples. Al-Suyuti also mentioned that Shaykh ‘Izz al-Din drew benefits from Shaykh Abu al-Hasan al-Shadhili.
Shaykh ‘Izz al-Din believed that the duties of Enjoining good and forbidding evil, both theoretically and practically, rested with scholars, who should willingly endure any hardships in this path. In a letter to “al-Malik al-Ashraf,” he wrote, “We claim to be of the party of Allah and supporters of His religion; a soldier who avoids danger is no soldier.”
The Shaykh held that knowledge and speech were the scholars’ weapons, and their struggle was to use these in support of truth and in opposition to falsehood. In another letter, he wrote, “Allah Almighty has commanded us to uphold His religion, and it is clear that our weapons are knowledge and language, just as the kings’ weapons are arrows and bows. Just as negligence in physical combat is unacceptable for rulers, so is negligence in cultural and ideological battles for scholars. They must always stand firm against those who deviate and innovate.”
The Shaykh believed that a righteous scholar must endure all discomforts and hardships in fulfilling the duty of Enjoining good and Forbidding evil. He opposed those who justified avoiding risk as “destroying oneself” based on the verse, “Do not throw yourselves into destruction” (Quran 2:195). He wrote, “Risking one’s life for religion is permissible by Shariah. Therefore, warriors are allowed to charge into enemy ranks, and likewise, risking oneself in Enjoining good and forbidding evil is permissible. The only difference is that if death is certain, obligation is lifted, though permissibility remains.”
Conclusion
In his life, Shaykh ‘Izz al-Din steadfastly practiced this principle, never hesitating to give his life, wealth, and reputation to fulfill his duty in Enjoining good, forbidding evil, and opposing actions contrary to Sharia.
