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Nur al-Dīn Zangī & Salah al-Din al-Ayyūbī
and Tuesday, at which chiefs of state, scholars, jurists, and judges were in
attendance. Great and small, everyone found his door open. He used to read
all the petitions and personally sign the orders dictated by him. He never
allowed anyone to leave his presence without meeting that person's require-
ment. At the same time, he kept himself busy in the remembrance of Allah.
If anybody had any complaint to make, Salah al-Din would listen patiently
and give his judgment. Once, a man lodged a complaint against Taqi al-Din,
the sultan's nephew, who was very much liked by the sultan. He was imme-
diately summoned to the court to answer the charges. On another occasion,
a man brought a suit against the sultan himself, who immediately made
necessary investigations. Although the claim of the person presenting the suit
was not established, the sultan granted him a robe of honor and a handsome
grant before allowing him to leave the court.
The historian Ibn Khallikan writes that Salah al-Din, noble-hearted and
forbearing as he was, overlooked the mistakes of his associates and servants;
if he heard anything unpleasant, he never manifested annoyance to the
person concerned. Salah al-Din once made an unfulfilled request for water.
He repeated his request five times and then said, "I am dying of thirst." He
drank the water which was brought thereafter without saying anything more.1
Another time when he wanted to take a bath after a prolonged illness, he
found the water too hot. He asked for some cold water to be brought in. Some
of the cold water splashed on the sultan, which caused him unpleasantness
owing to his weakness. Cold water was brought again and this time it fell and
the whole of it poured over him. He just about managed to survive the cold
of it, but he simply said to the servant, "Tell me if you want to get rid of me."
The servant apologized and the sultan instantly forgave him.2
Ibn Shaddad has narrated a number of other incidents exhibiting Salāh
al-Din's charity and good-heartedness. He writes:
So generous and open-handed was he that sometimes he gave away the
provinces he conquered. After he had conquered Amid, one of his generals,
Ibn Qurra Arsalan, expressed a desire for the city, and the sultan granted it to
him. Sometimes he sold even his personal estates and effects to present a gift
to a visitor. The treasurers of the sultan always used to keep a secret balance
for emergencies, for if left to himself the sultan would have given away every
last cent. The sultan once remarked that there were certain people for whom
1 Wafayat al-A yan, 21.
2 Ibid.
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money and dust were alike, indicating that he was speaking about someone
else. I know that he was indirectly referring to his own views in this regard.1
The sultan was so honorable that he never allowed his visitor, even if he was
a pagan, to leave without a gift or some mark of recognition. The ruler of
Sidon once paid a visit to the sultan, who welcomed him with open arms.
The sultan not only entertained him but also explained the tenets of Islam.
In addition, he regularly sent precious ice and fruits to Richard, his greatest
foe, during the latter's illness.2
He was so noble of disposition and kind of heart that he could not wit-
ness anyone in distress without being moved. Once, an old Christian woman
came to him seeking her baby. The old woman, screaming through a flood of
tears, told the sultan that her baby had been taken away from her tent by a
band of robbers. She said that she had been told that only he could help her
to get her child back. Touched by her sorrow, the sultan broke into tears and
asked his men to find out from the slave market where her baby was. After
a short while her baby was brought back and the woman fell prostrate and
with her head on the ground, uttering something for a very long time, then
departed rejoicing with her child.3
Ibn Shaddad relates the sultan's kindness to orphans. Whenever he found
such a child he would speak to him with affection and comfort him and
present him something. If he did not have a guardian he would personally
make arrangements for his upbringing. Similarly, he was always stricken to
see the aged and infirm and would have a pleasant exchange with them.4
Courage and Fortitude
During the siege of Acre the sultan was afflicted with boils and spots from
his back to his knees, making it difficult for him even to come to the table.
Still, mounting his horse, he rode around the battlefield and spent the whole
day inspecting his forces. When Ibn Shaddad asked how he could bear the
pain, Salah al-Din replied, "The pain leaves me when I am on horseback."s
Another time when he was unwell, he pursued the enemy for the whole
night. "During his illness," says Ibn Shaddad, "the sultan's physician and I
were with him in the night. He could not sleep owing to the pain he had, but
1 Al-Nawādir al-Sultāniyya, 13-14.
2 Saladin, 355; 'Imad al-Din al-Katib, Al-Fath al-Qussi fi '1-Fath al-Qudsī.
3 Al-Nawādir al-Sultāniyya, 26.
4 Ibid, 28; Saladin, 372.
5 Al-Nawādir al-Sulțāniyya, 18.
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Nur al-Din Zangī & Salah al-Din al-Ayyūbī
as the day dawned he got up and mounted his horse to face the enemy. He
sent his sons to the battlefront before allowing others to take the field. I was
with the sultan along with his physician; he spent the whole day on horseback
until the armies retired from the battlefield in the evening. The sultan returned
after giving necessary instructions for keeping watch during the night."1
In courage, valor, and endurance no one surpassed Salah al-Din. Ibn
Shaddad relates that some days he circled around the enemy camp once or
even twice with his reconnaissance parties. He moved fearlessly between the
advancing armies during hotly contested fights. Accompanied by a spare
charger, which was carried by a servant, he would make a circuit of the troops
taking positions in the battlefield, and give instructions to his generals on
the positioning of forces. Once, I told the sultan that he had heard hadith
read over to him on different occasions but never between the approaching
armies during the heat of the battle. It would be a great honor to do this too.
The sultan immediately ordered the hadith to be read aloud to him in the
midst of the battle between the rows of warriors.2
Salah al-Din was never dismayed by the enormous host brought forth by
the Crusaders to oppose him. On a few occasions the enemy troops numbered
five or six hundred thousand, but Salah al-Din decided to face the enemy
with the slender forces under his command, and by the grace of Allah he
came out victorious, killing a large number and taking as many prisoners.3
During the siege of Acre, more than seventy enemy shiploads of men and
munitions landed during a single afternoon. The sultan was not perturbed
in the least. In one of the most hotly contested battles of that period, a fierce
charge by the enemy threw the Muslim troops into disorder. The enemy forces
ransacked the Muslim camp and even got to the center, pulling down the
royal banner. Still, Salah al-Din stood firm along with a few of his comrades
and was quickly able to muster his soldiers to back him, turning the defeat
into victory. The enemy suffered a heavy and murderous defeat and withdrew,
leaving seven thousand of their dead on the battlefield.4
Once the sultan said to Ibn Shaddad, "I will tell you what my heart
desires. When Allah Almighty has put into my hands the whole of the coast,
I will distribute these lands, leave my last instructions, and, bidding farewell,
embark upon the sea to subdue the western isles and lands. I will never lay
1 Ibid., 19.
2 Ibid., 15; Saladin, 374.
3 Al-Nawādir al-Sultāniyya, 15.
4 Ibid., 15-16.
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SAVIOURS OF ISLAMIC SPIRIT
down my arms while there remains a single disbeliever on earth, as long as
I am not stopped by death."1
Knowledge and Scholarship
Șalāh al-Din had a solid grounding in the teachings of Islam. He was aware
of not only all the Arab tribes and their genealogy, but even the pedigree
of famous Arab horses. He possessed wide knowledge of the history of the
Arabs and of the wonders of the world. He was always enthusiastic about
knowledge, and his courtiers and associates always learned something new
from him. It has been reported by historians that he even committed the
famous poetry collection Dīwan al-Hamāsa to memory.2
Writing about the youthful days of Salah al-Din, Lane-Poole says:
To judge by later years, his literary tastes tended to the theological; he loved
poetry indeed, but less than keen dialectic; and to hear holy traditions traced
and verified, canon law formulated, passages in the Koran explained, and sound
orthodoxy vindicated, inspired him with a strange delight.3
Collapse of the Fatimids
The rise of Salah al-Din signaled the fall of the 'Ubaydi Kingdom, better
known as the Fatimids, 4 which had established its own caliphate in Egypt. It
lasted for 271 years, from 296/909 to 567/1171. The Fātimids had introduced
strange beliefs into the Islamic faith and practice, changing its tenets, doc-
trines, and rules of conduct and behavior until they were alien. A respected
historian, Maqrīzī, has given a few examples of the orders promulgated by the
Fāțimids in his book Al-Khițat wa 'l-Āthar (Plans and Monuments). He writes:
In 362/973 the law of inheritance was amended. If a person left behind him
a daughter along with a son or a nephew or uncle, the daughter excluded all
others from succession. Any violation of this law was treated as an evidence
of enmity against Fatima was, the daughter of the Messenger . Sighting of
the new moon for the beginning of a new month no longer remained neces-
1
Ibid., 17.
2 Ibid., 27.
3 Saladin, 73-74.
4 The Fatimids claimed their descent from Fatima, the daughter of the Messenger , but
historians are nearly unanimous that they were not even distantly related to the family of the
Messenger . The progenitor of the sect was either a Jew or Magian. Qādī Abu Bakr Muhammad
ibn al-Tayyib in Al-Kashf 'an Asrār al-Bāținiyya, Qādī 'Abd al-Jabbar in Tathbīt al-Nubuwwa, and
Maqdisī in Kashf mā Kānā 'alayhi Banū 'Ubayd have discussed the question in greater detail.
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sary, as Ramadan and 'Id were ordered to be observed in accordance with
the officially computed calendar. Tarawih prayers were banned throughout
Egypt by a royal edict in 372/983. A man who was found in possession of the
Muwatta' of Imam Malik was punished.
In 393/1003, thirteen persons were punished for performing salāt al-duņā
(mid-morning prayer). In 395/1005 mulūkhiyya,1 which was very much liked
by Egyptians, was banned because Caliph Mu'awiya was reported to have
been fond of it, as was watercress because it was said that 'A'isha (the wife of
the Messenger ) liked it. During the same year, curses upon the first three
Rightly-Guided Caliphs and the Umayyads were ordered to be displayed
prominently on the walls of all mosques, shrines, and other public buildings.
Wine was made lawful in 411/1020 by the Fāțimid caliph Zahir li-I'zāz Dīni
'Llah. On one hand, tumultuous scenes of extravagant luxury, debauchery, and
drunkenness had become a common sight; on the other hand, famine and
disease were wreaking havoc among the poor. During the period of cruelest suf-
fering, people used to gather around the royal castle and cry "Hunger, Hunger."
The callous indifference of the rulers, at last, gave rise to pillage and plunder.
In 424/1033 when the heir-apparent to the Fatimid throne, who was then
only four years old, drove through the well-decorated bazaars of the capital,
people prostrated themselves before him.
It had become almost a rule among the Fatimids to raise children of tender
age to the throne of caliphate. Mustansir bi-'Llah was only seven years when
he ascended the throne; Āmir bi-Ahkami'Llah was five years, one month, and
a few days; Fā'iz bi-Nasri'Llah was five years old; and 'Ādid li-Dīni 'Llah was
eleven at the time of being vested with the office of caliphate.2
The rise of Salah al-Din to power in Egypt marked the beginning of an era
when the Shi'ite creed began to vanish with the restoration of the spiritual
authority of the orthodox creed of Islam. Schools were established in many
places for general instruction. Gradually, all traces of heretical beliefs and
practices, which had been adopted by the people during the Fatimid rule
of about three hundred years, were eradicated from Egypt. The historian of
Egypt, Maqrīzī, writes, "The Shi'ite, Ismaili, and Imāmī creeds became so
extinct that they have left no trace in the whole of Egypt."3
Resembling, though not in fact the same as, spinach, mulūkhiyya is the jute mallow plant
1
(Corchorus olitorius), cultivated in Syria and Egypt as a pot herb.
2 Maqrīzī, Al-Khițat wa '1-Āthar, 352-59.
3 Ibid., 359.
225

SAVIOURS OF ISLAMIC SPIRIT
Fatimid rule in Egypt was indeed a scourge for Islam. During the three
hundred years of its supremacy, it continued to play cruelly with the tenets,
doctrines, performances, and practices enjoined by the Qur'an and hadith.
The orthodox school was looked down upon and its followers were perse-
cuted, while the heretics, skeptics, and lowly were elevated to positions of
power and authority. Abū Shāma al-Maqdisī, in his Kitab al-Rawdatayn fi
Akhbar al-Dawlatayn (The Book of the Two Gardens on the History of the
Two Reigns), sums up the Fatimid period in these words:
It was an affliction that Islam had to endure during the entire period of 'Ubaydi
(Fātimid) rule. It began in 299/912 and came to an end in 567/1172. The Rafidī
Shi'ites came to have a dominant position under them. Oppressive tributes
and taxes were levied upon the people. They had a corrupting influence on
the beliefs and faith of the simple and impressionable people belonging to
the hilly regions at the Syrian border, as well as the Nusayris and Druze tribes.
The Assassins (Hashshashin) were also one of the Isma'ilī sects. The Ismaili
preachers were successful among the above-mentioned tribes of the border
areas owing to their ignorance and naiveté, but they could not gain influ-
ence among others. It was during their reign that the Franks captured many
Muslim cities in Syria and Upper Mesapotamia. Their onslaught continued
until the Atabeks came into power and the defender of Islam Salah al-Din
came forward to crush their power. He regained the Islamic territories and
saved the servants of Allah from the Fatimid scourge.1
The revolutionary change brought about by Salah al-Din in Egypt was a herald
of great religious and moral revival. Therefore, it is natural that the historians
of that period have expressed satisfaction about it. Having witnessed the
traces of a revolution that transformed Egypt only twenty-nine years before
his birth, Abū Shama al-Maqdisī expresses the collapse of Fatimid rule with
the following words: "Their kingdom collapsed and with it, the age of deg-
radation for Islam."2 Another esteemed scholar, Hafiz Ibn al-Qayyim, in his
Al-Şawa'iq al-Mursala (The Unleashed Thunderbolts) gives an impressive
account of the rise of the Batinīs (i.e., the Fatimids) and their downfall at
the hands of Nur al-Din Zangī and Salah al-Din. He says:
The theology of the Batinis died a natural death in the East, but it began gradu-
ally to gain ground in the West until it became a deeply entrenched force to
1 Maqdisī, Kitab al-Rawdatayn, 1:201.
2 Ibid, 1:200.
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Nur al-Dīn Zangī & Șalāh al-Din al-Ayyūbī
be reckoned with. The Batinis assumed charge of a few cities in North Africa,
whence they advanced on Egypt and succeeded in taking possession of that
country. They founded Cairo. Their missionaries continued to enlist adher-
ents and diffuse their esoteric cult. It is they who produced Rasa'il Ikhwan
al-Şafa' (The Epistles of the Brethren of Purity). Ibn Sina wrote the Ishārāt
and the Shifa' and certain other tracts under their influence, for he has him-
self acknowledged that his father was one of the missionaries of the Fatimid
caliph Hakim bi-'Llah. During the reign of the Fatimids the Prophetic Path
became an impious blasphemy, the collections of the hadith were prohibited,
and only a few remained who read these books or who secretly acted on
their precepts. A dominant note of their teachings was that reason should be
given precedence over revelation and the guidance of the prophets of Allah.
Gradually, a greater part of the territories in North Africa, Egypt, Syria,
and Hijaz submitted to Fatimid rule. Iraq also remained under their sway for
about a year. Sunnīs were treated like non-Muslim citizens (dhimmīs) under
their rule; the Jews and the Christians at least enjoyed the security of life and
property above the Sunnīs. Innumerable religious scholars were executed or
died in their dungeons.
At last, Allah Most High came to the rescue of the Muslims, who were
saved from the clutches of the Fatimids by Nur al-Din and Salah al-Din. Islam
appeared to be at the verge of extinction in these countries, but the revolution
brought about by Salah al-Din granted it a new lease on life. Muslims were
indeed overjoyed at this miraculous revival of Islam at a hopeless time when
people had begun to ask one another, "Who can now dare to defend the faith
of Allah?" It was at such a moment that Allah enabled His servants to regain
Jerusalem from the Crusaders, whom the defenders of Islam fought with
indomitable courage and chivalry."1
The news of the fall of the Fatimid kingdom was generally received with a
sense of relief and pleasure by the entire Islamic world and by the Muslims
of Syria in particular.2
Thus, Salah al-Din stemmed the tide of the Crusaders and saved the
Muslim world from the slavery and exploitation of Western forces for cen-
turies to come. On top of that, he expunged a great source of evil by over-
throwing the Fatimid Caliphate, which was spreading the contamination of
the Batinī and Ismaili cults to other Muslim lands from its center in Egypt.
1 Ibn al-Qayyim, Al-Sawa'iq al-Mursala, 2:233-34.
2 Kitab al-Rawdatayn 1:198-99.
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SAVIOURS OF ISLAMIC SPIRIT
The outlandish doctrines preached by these sects during the previous two or
three centuries were responsible for the widespread intellectual wayward-
ness of the time and the degeneration of faith and morals. Indeed, Islamic
history cannot forget either of these two achievements, nor can they fail to
acknowledge the debt of gratitude to the Kurdish mujahid Sultan. May Allah
reward him on behalf of Islam and the Muslims a most excellent reward.
228

CHAPTER 11
'Izz al-Din ibn 'Abd al-Salām
SULTAN SALAH AL-DIN set himself to work in the most earnest fashion by
reintroducing the orthodox doctrines of Islam in place of Shi'ite creed,
establishing to that purpose a chain of educational institutions all over his
wide realm and, above all, setting a personal example along with some of
the Muslim rulers by following the orthodox religious precepts and codes
of moral conduct. The endeavors of this heroic man successfully redirected
the energies of people toward the learning and teaching of the religious
sciences. As a result, we find several erudite scholars during the seventh
century who had devoted themselves, body and soul, to the dissemination of
Islamic teachings among their compatriots. The most outstanding example
among these luminaries was Shaykh al-Islam 'Izz al-Din ibn Abd al-Salām
(d. 660/1261). Renowned for his profound learning, piety, and courage, he
never compromised with the corrupting influences of his time nor with the
degenerate ways of the rulers of his era.
Scholarship of Izz al-Din
'Izz al-Din ibn 'Abd al-Salam was born in Damascus in 578/1282. He had
the honor of being a student of several eminent scholars of his day, such as
Fakhr al-Din Ibn 'Asākir, Sayf al-Din al-Āmidī, and Hāfiz Abū Muhammad
al-Qasim Ibn 'Asākir. According to certain historians, he began his education
quite late in life, but he quickly acquired such proficiency in the sciences that
his contemporaries paid glowing tribute to his deep learning and brilliance
of mind. Ibn Daqīq al-'Īd refers to him as sultan al-'ulama', king of scholars,
in some of his works. When 'Izz al-Din migrated to Egypt in 639/1242, Hafiz
Abd al-Azīm al-Mundhirī, the author of Al-Targhib wa 'l-Tarhib, ceased giv-
ing legal opinions (fatwas). When asked why, he said, "It does not behoove
any jurist to give legal opinions where 'Izz al-Din happens to be present."
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SAVIOURS OF ISLAMIC SPIRIT
Another scholar, Shaykh Jamal al-Din ibn al-Hajib, was of the opinion that
in jurisprudence 'Izz al-Din excelled even Ghazalī.1
Dhahabī writes in his book Al-Ibar (The Exhortations):
Along with his asceticism and scrupulousness he had attained that degree of
perfection in his knowledge of jurisprudence, and had reached the status of
undertaking independent reasoning and deduction.2
'Izz al-Din taught at the Zawiya Ghazaliyya in Damascus for a fairly long
period, in addition to holding the offices of khatib (preacher) and imām in the
Umayyad Mosque. Shaykh Shihab al-Din Abū Shāma relates that 'Izz al-Din
vehemently opposed innovations like salat al-ragha'ib3 and the special prayers
in the middle of the month of Sha ban, 4 which had become so popular in his
time that several noteworthy scholars were silent and confused about them.
Al-Malik al-Kamil insisted on 'Izz al-Din to accept the office of chief
justice in Damascus, which he assumed reluctantly after setting a number
of conditions. During the same period, Al-Malik al-Kamil appointed 'Izz
al-Din as his envoy to the court of the Abbasid caliph.
Righteousness of Izz al-Din
Among the religious scholars of Syria, 'Izz al-Din was held in such a high
esteem that he was received by the king with the most honorable marks of
distinction. For his own part, however, 'Izz al-Din never visited the king
unless he was requested to do so. Being dignified, straightforward, and self-
respecting, he did not like to curry favor with the king; instead, he always
insisted that the king follow the course most beneficial to Islam and Muslims.
During his final illness, Sultan Al-Malik al-Ashraf, who held the prin-
cipality of Aleppo after the death of his father, Al-Malik al-Adil, sent his
highest minister, who came to 'Izz al-Dīn saying, "Your lover, Mūsã son of
Al-Malik al-'Ādil Abu Bakr sends his salāms and requests for your sick visit
and supplications. He also seeks some counsel that would be of benefit to
1 Țabagāt al-Shafi'iyya al-Kubrā, 5:83.
2 As cited by Suyūtī, Husn al-Muhādara, 1:141.
3 Salat al-ragha'ib was a special prayer of twelve rak'as performed in the night of the twenty-
seventh of Rajab. The people had somehow come to regard it as a highly virtuous prayer. It came
into vogue in 448/1056, as described by 'Izz al-Din. For details, see Ithaf al-Sada, 3:423-24.
4 On the fifteenth night of Sha ban a prayer of one hundred rak'as was performed in a spe-
cially prescribed manner. Ibn Subkī and Imām Nawawī have declared both these prayers to be
reprehensible innovations (Ibid., 3:425-27).
5 Son of Al-Malik al- Adil, who held Egypt after the death of his father in 615/1218.
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'Izz al-Din ibn 'Abd al-Salām,
him in front of Allah. Hearing this and deeming that visiting the sick was a
superior worship and would have many benefits for others too, 'Izz al-Din
decided to proceed. The sultan's happiness knew no bounds and he kissed his
hands. He had previously had some misunderstandings with 'Izz al-Din on
account of certain views he held,' for which he had remained upset at him
for a very long period. The sultan implored the shaykh to forgive him for
his mistake, supplicate for him, and also to bestow on him a word of advice.
"So far as the request for pardon is concerned," replied 'Izz al-Din, "I forgive
everyone with whom I happen to be displeased; for I never sleep bearing ill
will toward anyone. Instead of seeking my recompense from human beings,
I desire it from Allah alone, as the Lord has said, "One who pardons and sets
things aright, his reward shall be with Allah" (Q 42:40). As for my prayers
for you," added 'Izz al-Din, "I very often pray to Allah for the well-being
of the sultan, for this also means the welfare of Islam and Muslims. Allah
Almighty may grant the sultan insight and understanding of the matters
which may be helpful to him in the life to come. Now, coming to the advice,
it has become my duty to enjoin the right course because the sultan has asked
for it. I know that the sultan is being celebrated for his valor and the brilliant
victories he has won, but the Tartars are making inroads into Islamic ter-
ritories. They have been emboldened by the fact that the sultan has pitched
his arms against Al-Malik al-Kamil and does not therefore have time to face
the enemies of Allah and the persecutors of Muslims. Al-Malik al-Kāmil is
the elder brother of the sultan, and therefore I would ask the sultan to give
up the idea of fighting against his own brother. Instead, I would advise him
to turn his forces against the enemies of Islam. The sultan should make up
his mind, in these critical days of his illness, to fight for the sake of Allah
alone and for restoring the ascendancy of His faith. We hope to overcome
the unbelievers with the help of the sultan should Allah restore his health.
This would certainly be a great achievement, but if Allah Almighty has willed
otherwise, the sultan would undoubtedly be recompensed for his intention
to come to the rescue of Islam."
1
During the sixth and seventh centuries a controversy had arisen between the Hanbalīs
and Ash'aris regarding the attributes of Allah. The former favored a literal interpretation of the
Scripture, while the latter held the attributes of Allah to be distinct from his essence but in such
a way only as to forbid any direct likening of Allah to His creatures. This difference later became
a hotly contested issue between the two groups, who came to regard it as a criterion of true faith.
'Izz al-Din was an Ash'arī while Al-Malik al-Ashraf was predisposed to the Hanbali school, which
had initially caused a misunderstanding between the two that was later resolved in an extended
discussion (Țabagāt al-Shafi'iyya, 5:85-95).
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SAVIOURS OF ISLAMIC SPIRIT
Al-Malik al-Ashraf thanked 'Izz al-Din for his sincere advice and immedi-
ately issued orders redirecting his forces to face the Tartars instead of Al-Malik
al-Kamil's Egypt. As soon as the sultan's orders were communicated to the
commander of his army, they proceeded to Qasira and people became aware
of the king's intent to confront the Tartars.
On Al-Malik al-Ashraf's request for further advice, 'Izz al-Din said:
The sultan is bedridden but his chiefs and officials are having rounds of plea-
sure; they are reveling in wine and wickedness while Muslims are burdened
with new taxes and tithes. The most valuable offering the sultan can make to
Allah is that this cesspool of corruption be cleansed, illegal imposts abolished,
tyranny stopped, and justice made available to the people.
Al-Malik al-Ashraf not only acted on 'Izz al-Din's advice but profusely
thanked him, saying, "May Allah give you a goodly reward for performing
the duty enjoined by the religion, on behalf of all the Muslims, whose well-
wisher you undoubtedly are. May Allah allow me to be your companion in
Paradise." The sultan also presented one thousand Egyptian gold dinars to
'Izz al-Din, who in turn refused to accept, saying, "I met you only for the sake
of Allah, and I do not want any worldly temptation to be made an additional
reason for it."
Courage of 'Izz al-Din before the Ruler of Syria
Al-Malik al-Ashraf was succeeded by (his brother) Salih Isma'il, who sought
the help of the Christians against the impending threat of invasion from
Al-Malik al-Șālih Najm al-Din Ayyub of Egypt. In lieu of aid promised by the
Christians, the city of Sidon and Shaqif (Beoufort Castle) and few other forts
were ceded to them. The friendly relations thus established by Salih Isma'il
encouraged the Christians to purchase arms and munitions from Muslim
traders in Damascus. 'Izz al-Din denounced these deals because the arms
purchased by the Christians were likely to be used against Muslims. Therefore,
when the arms dealers asked for his legal opinion on the matter, he warned
that all such bargains were prohibited by the Shari'a because they would be
used against their Muslim brothers. 'Izz al-Din was greatly affected by the
careless attitude of the king and this time of humiliation for Islam that he
stopped supplicating for him in the Friday sermons. Instead, he would pray
fervently after the two sermons, "O My Lord, assist the supporters of Islam
and humiliate the heretics and enemies of Islam." All the believers would
say āmīn to these prayers with great emotion. The matter was brought to the
232

'Izz al-Din ibn 'Abd al-Salām
attention of the king, who ordered 'Izz al-Din imprisoned. After some time
he was transferred to Jerusalem from his Damascus prison.
In the meantime, Salih Isma'il, along with his allies-Al-Malik al-Mansūr,
governor of Homs, and a few Christian monarchs-converged with their
armies at Jerusalem with the intention of mountain an invasion into Egypt.
Although Salih Ismā'il had imprisoned 'Izz al-Din, he felt guilty and was
perturbed by 'Izz al-Din's displeasure against him. He gave his handkerchief
to one of his trusted counselors with instructions to present it to 'Izz al-Din
and tell him courteously yet exhortingly that if he so desired, his previous
position would be fully restored with great honor; and, if he agreed, to bring
him before the king, otherwise to imprison him in a tent beside the king's.
The counselor did as commanded. He paid his compliments and related
the king's admiration for the shaykh, and then said, "Everything will be set
right and your previous position restored in no time if you just kiss the king's
hands and show him courtesy." History can perhaps offer few such striking
examples of fearless expression, for 'Izz al-Din replied:
What a fool you are! You expect me to kiss the hands of the king when I would
not like my own hands to be kissed by him. My friend, you are living in a
world other than mine. Praise be to Allah that He has not tempted me with
what he has afflicted you.1
The counselor replied that in that case he had orders to imprison him again.
The shaykh said to do as he would. Accordingly, he was placed under con-
finement in a tent beside that of the king, who heard him daily reciting the
Qur'an. The king one day told his Christian ally that the person who he heard
reciting the Qur'an at the moment was the chief cleric of the Muslims, but
that he had been divested of his post and honors and kept under confinement
because of his opposition to the cession of cities and forts to the Christians.
The Christian monarch replied that if he were to have such a man as his
bishop, he would have felt it his honor to sit at his feet.2
Shortly thereafter, Salih Isma'il was defeated and the Christian forces were
killed in an encounter with the Egyptian forces, and 'Izz al-Din was honorably
brought to Egypt. While on his way to Egypt 'Izz al-Din passed through the
principality of Karak. When its governor invited 'Izz al-Din to settle in Karak,
he replied, "This small city of yours does not befit my learning."3
1 Ibid., 5:101.
2 Ibid., 5:100-101.
3 Ibid., 5:81.
233

SAVIOURS OF ISLAMIC SPIRIT
'Izz al-Din in Egypt
'Izz al-Din was received by the sultan of Egypt, Al-Malik al-Salih Najm al-Din
Ayyub, with great reverence and honor. He was appointed as preacher of the
Mosque of 'Amr ibn al-As 4%, as well as the chief justice of Egypt. He was also
entrusted with the task of looking after the rehabilitation of deserted mosques
and the professorship of Shafi'ī jurisprudence at the Madrasa Salihiyya, which
the king had founded.
Fearlessness of 'Izz al-Din
An administrator at the palace named Fakhr al-Din 'Uthman had come to
wield great influence over the king. This man had a drum house constructed
over the roof of a mosque where the drums started to be beaten. When 'Izz
al-Din came to know of it, he, in his capacity as chief justice and minister of
mosques, ordered the structure of the drum house pulled down. He declared
Fakhr al-Din 'Uthman unreliable as a witness in a court of law and resigned
from the post of chief justice in protest to the blasphemous action of Fakhr
al-Din 'Uthman. 'Izz al-Din continued to enjoy the esteem of the king who,
nonetheless, did not consider it prudent to appoint 'Izz al-Din as chief justice
a second time.
The king's decision notwithstanding, 'Izz al-Din's juristic opinions were
acted upon with the same respect as before. During this period, Al-Malik
al-Șālih Najm al-Din Ayyub sent an embassy to the court of the caliph in
Baghdad. When the Egyptian envoy was presented before the caliph, he asked
the envoy if he had been commissioned by the sultan of Egypt himself. On
being told that he had been charged to convey the message by Fakhr al-Din
'Uthman on behalf of the sultan, the caliph replied that since Fakhr al-Din
'Uthmän had been declared an unreliable witness by 'Izz al-Din, no credence
could be given to a message conveyed through him. The envoy had to return
to Egypt to obtain the orders of the sultan afresh.
There is yet another incident which attests to the fearlessness of 'Izz al-Din.
The sultan, who was holding public audience on the occasion of 'Id, was seated
on the throne in a large reception hall with the princes and chiefs of the state
ranged on his right and courtiers and dignitaries on his left. In front of the
sultan stood all the people entitled to enter and salute the sovereign, when
a voice was suddenly heard addressing the sultan by his first name: "Ayyub,
what would be your reply before Allah if He were to ask you whether the
kingdom of Egypt was given to you so that people could openly indulge in
drinking bouts and you could enjoy public receptions?" "Is it-," stammered
234

'Izz al-Din ibn 'Abd al-Salām
the sultan, who was taken aback, "is it a fact?" "Yes," came the reply from
'Izz al-Din. "Wine is being freely sold and consumed in that particular place
in the city while people indulge in other vices too." Surprised as the sultan
was, he replied, "But it is not my fault, sir, for it has been happening from
the time my father held the reins of this kingdom." "Then you are one of
those," admonished 'Izz al-Din, "who say, 'We found our forefathers doing
the like of this' (Q 26:74)." The sultan immediately gave orders to stop the
sale of wine in his realm.
While returning from the court, one of 'Izz al-Din's pupils asked him why
he had raised the matter on that occasion. 'Izz al-Din replied, "When I saw
the sultan surrounded by that pomp and display I thought that he might
give himself airs and become a slave to his baser self. I therefore thought it
necessary to admonish him publicly." "But were you not seized with fright?"
the disciple demanded further. "Not at all," replied 'Izz al-Din. "I was so
much seized by the awe and glory of Allah that the sultan appeared to me
as meek as a cat."1
Jihad with the Crusaders
These were the days when dissension among the Muslim monarchs had once
again created a situation favorable to the Crusaders, who unsheathed their
swords to take an offensive against Mansoura in Egypt. 'Izz al-Din accom-
panied the forces sent to retake the city from the Christians. A historian of
a century later, Ibn al-Subkī, wrote that 'Izz al-Din's prayer for the success
of Muslim forces was readily answered by Allah. The reinforcements of the
Crusaders could not reach them after their ships were taken by a gale, which
drowned quite a few of them.2
The Mongols had also started raiding and plundering Muslim territories
during that time. On one occasion, there was an imminent danger of a Mongol
invasion of Egypt, but the sultan and his commanders were so disheartened
that they could not muster the courage to face the Mongol hordes. 'Izz al-Din
encouraged the sultan to fight the Mongols. He even assured the sultan of
success against them. Finally, the sultan agreed to 'Izz al-Din's suggestion,
but because he was short on funds, he sought the man's advice about rais-
ing the necessary money through loans from businessmen. But 'Izz al-Din
advised, "First bring the ornaments your women and those your dignitaries
1 Ibid., 5:82.
2 Ibid., 5:84.
235

SAVIOURS OF ISLAMIC SPIRIT
and nobles have in their possession. These are all prohibited by the Shari'a
and should be used for meeting the expenses of this expedition. And if you
still need money, then you can raise it through loans." Surprising though
it may seem, the king and his nobles brought out without complaint all the
jewelry and valuables they possessed, as the shaykh had directed. The riches
thus brought forth were enough to meet the expenses of raising an adequate
force to face the Mongols, who were defeated by the Egyptian army as pre-
dicted by 'Izz al-Dīn.
Auctioning the State Dignitaries
An even more surprising incident of the shaykh's life, as described by histori-
ans, relates to his insistence upon auctioning those dignitaries of the sultan's
court whom he held to be the property of the state treasury, since they were
slaves who had not been emancipated in accordance with the provisions of
the Shari'a. These chiefs of the state were recruited as royal levies of Turkic
origin and had risen to positions of authority and wielded great influence
in the government of Egypt. One of them even held the post of minister to
the sultan.
'Izz al-Din issued a fatwa that these chiefs were still slaves in accordance
with the rules of the Shari'a, and should be treated as such until they were for-
mally emancipated. The population of Egypt immediately ceased cooperating
with those chiefs and dignitaries, who were placed in such a disadvantaged
position that they had to call on the shaykh and inquire what he proposed
to do with them. 'Izz al-Din told them plainly that he would sell them in a
public auction on behalf of the state treasury and thereafter they would be
emancipated, as provided by the Shari'a. They appealed to the sultan that the
shaykh wanted to humiliate them. The sultan tried to placate 'Izz al-Din, as
the historians have recorded, but he remained adamant.
During their discussion, the sultan told 'Izz al-Din that he should not
concern himself with affairs of state and also, as it has been reported, said
something which was taken ill by 'Izz al-Din. The shaykh returned to his
house and announced his decision to leave Egypt immediately. He got his
possessions together and prepared his family to leave. The news spread like
wildfire in Cairo, and a broad swathe of the city's population, including pious
folk, scholars, and traders, went behind 'Izz al-Din. The matter was brought
to the notice of the sultan, who was also told that if 'Izz al-Din went away
from Egypt, his kingdom would also come to an end. Extremely worried by
the rapidly deteriorating situation, the sultan personally went to retrieve 'Izz
236

'Izz al-Din ibn 'Abd al-Salām
al-Din, who had by then left the city. The sultan was compelled at last to give
in to 'Izz al-Din, and he was allowed to auction off the chiefs.
The chief minister continued in his attempt to dissuade the king, but, fail-
ing in his efforts, he decided to kill 'Izz al-Din. He went with his entourage,
sword in hand, to 'Izz al-Din's house and knocked at the door. 'Izz al-Din's
son, who came out to answer the door, went back in and told his father what
he had seen. But the shaykh calmly said, "My son, your father is not lucky
enough to be slain in the way of Allah." 'Izz al-Din came outside without
the slightest trace of fear on his face. As soon as the minister saw 'Izz al-Din,
he was overtaken by a flutter and the sword fell from his hand. With tears in
his eyes he humbly repeated the question, "My lord, what do you want to do
with us?" "I will auction you," was the shaykh's reply. "And where will you
spend the sale proceeds?" the minister demanded again. The shaykh replied
crisply, "On the welfare of Muslims." The minister asked again, "Who will
collect the sale price?" 'Izz al-Din replied, "I will."
The minister at last agreed to be sold by the shaykh, who auctioned him
along with the others. As a mark of respect to the position held by these dig-
nitaries, the shaykh fixed a higher price for each and asked them to deposit
the sale price. The money collected in this way was spent on welfare projects,
while the chiefs were granted their warrant of emancipation.1 Ibn al-Subkī
writes, "Such an incident was never before heard of about anyone." This is
perhaps the only example of its kind recorded by history of such deference
and veneration accorded a scholar.
'Izz al-Din and the Kings of Egypt
Egypt witnessed quite a few political upheavals during Shaykh 'Izz al-Din's
stay in the country. When he arrived in Egypt, a monarch of Salah al-Din
al-Ayyūbī's dynasty, Al-Malik al-Şālih Najm al-Din Ayyub, was ruling over
the country. He was succeeded by his son Al-Malik al-Mu azzam Turan Shah,
after whom the Turkic chiefs seized the reins of government. They also held
'Izz al-Din in high esteem, and the celebrated Turk Sultan Al-Malik al-Zahir
Baybars was especially devoted to the shaykh. It was on 'Izz al-Din's advice
that, after the fall of Baghdad and the end of the Abbasid Caliphate, Sultan
Baybars invited the uncle of the last caliph Musta‘sim bi-'Llah and Abū
'1-Qasim Ahmad, whose title was Al-Mustansir, to Cairo in 659/1261 and
settled them there with all honor and respect. The first to take the oath of
1
Ibid., 5:84-85
237

SAVIOURS OF ISLAMIC SPIRIT
allegiance was 'Izz al-Din; next came Sultan Baybars, followed by the chief
justice, Tāj al-Dīn.1
Sublime Character
'Izz al-Din was as celebrated for his generosity, kindness, and humanity as
he was for his profound knowledge and piety. Qādī Badr al-Din ibn Jamā a
relates that when 'Izz al-Din was still in Damascus, a slump in prices once
overtook the market. When the prices of groves suffered a steep fall, 'Izz
al-Din's wife gave him an ornament to purchase a grove so that they might
spend the summer in it. 'Izz al-Din sold the ornament and gave away the sale
proceeds in charity. Later, when his wife asked if he had purchased the grove,
'Izz al-Din replied, "Yes, but it is in Paradise. I saw many poor people in great
distress, so I spent the money on them." His wife said, "May Allah reward
you."> Qādī Badr al-Din also writes that 'Izz al-Din gave as freely when he
was poor as when he was wealthy. If he had nothing to give to a beggar, he
would part with a portion of his turban.
'Izz al-Din was as equally courageous and truthful before himself as before
the kings and nobles. Ibn al-Subkī and Suyuți write that once during his stay
in Egypt, 'Izz al-Din made a mistake in a certain juristic opinion he gave. As
soon as he came to know of his mistake, he had an announcement made that
the people should not act on that opinion because it was wrong.3
Ibn al-Subkī relates that 'Izz al-Din was also favored with inner enlight-
enment. His fearlessness, disregard for worldly power, fame, and riches, and,
above all, his unflinching faith and trust in Allah showed that he had attained
purity of the heart. In fact, Ibn al-Subki explicitly states that 'Izz al-Din
was a disciple of the famous spiritual teacher Shaykh Shihab al-Din 'Umar
al-Suhrawardī, who had authorized him to guide others in the mystic path.4
'Izz al-Din also had the opportunity of meeting and remaining in the com-
pany of another highly regarded mystic, Shaykh Abū 'l-Hasan al-Shadhilī.5
Enjoining Virtue and Forbidding Evil
'Izz al-Din preached and acted on the Qur'anic dictum to enjoin virtue and
forbid evil, no matter what dangers and hardships one might have to face
1 Husn al-Muhādara, 2:49.
2
Țabagāt al-Shafi'iyya, 5:82-83.
3 Ibid., 5:83; Husn al-Muhādara, 1:142
4 Țabagāt al-Shafi'iyya, 5:83.
5 Husn al-Muhādara, 1:14.
238

'Izz al-Din ibn 'Abd al-Salām
for it. In one of his letters addressed to Sultan Al-Malik al-Ashraf, he wrote,
"What we claim is that we are the helpers, friends, and troops of Allah, and
any warrior who is not willing to expose himself to danger cannot be called
a warrior.1
In 'Izz al-Din's view, the scholar's two weapons were his knowledge and
eloquence, both of which should be fully utilized in the endeavor for righ-
teousness. In another letter to the sultan, he wrote:
Allah has enjoined upon us to strive and fight for His religion. Just as you have
your swords and lances for arms, we have our knowledge and discourse; and as
it does not befit you to sheathe your sword from the heretics and polytheists,
similarly we cannot hold our tongues against the innovators and dissenters."2
'Izz al-Din considered it imperative for scholars to be ever willing to face
dangers in the fulfillment of their sacred obligation, and to enjoin the right
course, no matter the cost. Thus, he vehemently disagreed with those religious
scholars who did not consider it lawful to expose themselves to avoidable
dangers. His commentary on the Qur'anic verse "Do not cast yourselves,
by your own hands, into destruction" (Q 2:195) amply bears out his view in
this regard:
To risk one's life for the honor and ascendancy of the Faith is permitted by the
Shari'a. Moreover, it is enjoined on all able-bodied persons to wage war in the
way of Allah and fight the unbelievers. Thus, it is lawful to expose oneself to
danger, under the provisions of the Shari'a, for [the sake of ] enjoining right
and forbidding wrong. However, if anyone feels that he might lose his life in
the venture, the command loses its obligatory character for him but it never-
theless remains a commendable act. Thus, they are definitely wrong who think
that it is not lawful to risk one's life for the purpose. In short, if anybody gives
preference to himself over Allah, He will give preference to others over Him; if
anybody seeks the pleasure of Allah at the cost of offending others, Allah will
not only bless him but also make others pleased with him. If anybody, on the
other hand, wants to gratify others by displeasing Allah, He will be displeased
with him and also cause others to be disappointed with him.3
An Arab poet has rightly expressed the same idea in this verse:
1 Țabagāt al-Shafi'iyya, 5:95.
2 Ibid., 5:9-12.
3 Ibid., 5:91.
239

SAVIOURS OF ISLAMIC SPIRIT
If only I were to acquire the sweetness of your love, even if life be bitter
If only you were to be pleased with me, even if the whole world be annoyed
'Izz al-Din lived up to this ideal and never hesitated to sacrifice his hearth,
home, life, or honor for what he believed to be the correct and righteous path
enjoined by the Shari'a.
Writings of Izz al-Din
He was an erudite scholar, a broad-minded jurist, and a successful teacher.
In scholarship, too, he was equally celebrated. His two best-known works
are Al-Qawa'id al-Kubrā (The Greater Book of Legal Maxims) and Kitab
Majāz al-Qur'ān (The Book of Qur'anic Metaphors). Ibn al-Subkī says of
them, "These books of 'Izz al-Din mark him as an outstanding scholar of
profound knowledge in the religious sciences."' He later summarized both of
these books has also praised two other books, Shajarat al-Ma'arif (The Tree
of the Gnostic Sciences) and Al-Dala'il al-Muta'alliqa bi 'l-Mala'ika wa 'l-Ins
(The Proofs Pertaining to the Angels and Humans).
In addition to these writings, one more book by 'Izz al-Din called Maqāsid
al-Salat (Objectives of the Prayer) was widely read during his own lifetime.
Thousands of copies of this work were copied.2 'Izz al-Din also left a volumi-
nous collection of juristic opinions (fatwas), which is regarded as a valuable
collection of legal precepts according to the Shafi'i school.
'Izz al-Din was perhaps the next scholar in Islam after Ghazāli who set
forth to define and delineate the objectives and nuances of the religious rul-
ings and the secrets and subtleties of the Shari'a. In the introduction to his
famous treatise, Hujjat Allah al-Baligha, Shah Waliyyullah, the hadith scholar
of Delhi and the greatest authority on the subject, has acknowledged his debt
to three authorities: Hujjat al-Islam al-Ghazalī, Abū Sulayman al-Khattābī,
and Shaykh al-Islam 'Izz al-Din.3
Izz al-Din's Death
"Izz al-Din died in the eighty-third year of his life, on 9 Jumādā 'l-Ūlā 660
(April 11262). Al-Malik al-Zahir Baybars, then the king of Egypt, was severely
aggrieved by his death and said that it was Allah's will to decree the shaykh's
death in his rule. He accompanied the funeral of the shaykh, along with the
Ibid., 5:103.
2 Ibid., 98.
3
Hujjat Allah al-Baligha, 1:6.
240