Taqi al-Din al-Subki

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Taqī al-Dīn al-Subkī
Title
Tasawwuf, Logic
Muslim leader
Influenced by
Influenced

Abu Al-Hasan Taqī al-Dīn Ali ibn Abd al-Kafi ibn Ali

researcher of his time. He served as the chief judge of Damascus for 17 years.[5][6][7][8][9] He was the father of the great Taj al-Din al-Subki.[10]

Al-Subki was regarded as one of the most influential and highly acclaimed scholars of the

Sheikh al-Islam for mastering every Islamic field and was a prolific writer who wrote books in every science.[1] His books were considered authoritative, regardless of what science he wrote in.[14]

Early life

Birth

Taqi al-Din al-Subki was born on the beginning of Safar in the year 683 AH which corresponds to April 18, 1284 AD in the village of Subk al-Ahad (hence the name "Al-Subki") – one of the villages in the Monufia Governorate and he was taught in his childhood by his father, who provided him with the appropriate atmosphere for acquiring knowledge.[1]

Education

He moved with his father to

Hijaz.[4]

Teachers

He studied under the foremost leading scholars of his time and mastered these sacred sciences under them:[4][15][9]

Scholarly life

Positions

During his scholarly life in Egypt, he was employed as a

Umayyad mosque and he was employed as a professor at several leading education institutions in Damascus, including al-Ghazzaliyya, al-Adiliyya, al-Atabakiyya, al-Mansuriyya, al-Shamiyya, al-Barraniyya, and the school of the prophetic traditions, Dar al-Hadith al-Ashrafiyya, which was the world's leading Hadith academy.[3][1][6][9]

Students

He educated the foremost scholars of their time:[16][17]

Death

Then he died on Monday night, the third of Jumada al-Akhira, in the year 756 AH in Cairo, and was buried at Bab al-Nasr. When he passed away, it was called, “The last of Mujtahid has died, the proof of Allāh ﷻ on earth has died, the ʿĀlim of this era has died” and then the scholars carried his funeral.[18]

Imām Ahmad.[18]

Views

Al-Subki staunchly defended the mainstream

Sunni community and distorting fundamental principles of the true Islamic creed. Al-Subki regarded him as one of the members of the Hashwiyya sect (an anthropomorphic sect that attribute God with direction, form and image).[22]

Taqi al-Din al-Subi tried to outlaw philosophy since he was adamantly opposed to it. Additionally, he was against using Greek logic. He was quite critical, publishing refutations to anything he deemed as an innovation.[23]

Reception

  • Al-Suyuti said: “He devoted himself to writing and giving legal opinion, authoring more than 150 works, his writings displaying his profound knowledge of hadith and other fields and his magisterial command of the Islamic sciences. He educated the foremost scholars of his time, was a painstaking, accurate, and penetrating researcher, and a brilliant debater in the disciplines. No previous scholar attained to his achievements in Sacred Law, of masterful inferences, subtleties in detail, and carefully worked-out methodological principles.”[25]
  • Al-Safadi said: “People say that no one like him had appeared since Ghazali, though in my opinion they thereby do him an injustice, for to my mind he does not resemble anyone less than Sufyan al-Thawri.” With his vast erudition, he was at the same time a God-fearing ascetic in his personal life who was devoted to worship and mysticism, though vigilant and uncompromising in matters of religion and ready to assail any innovation (bid’a) or departure from the tenets of faith of Ahl al-Sunna”.[14]
  • Al-Suyuti also said: “The Imam, the jurist (Faqih), the traditionist (Muhaddith), the Hafidh, the exegete (Mufassir), the legal theoretician (Usuli), the theologian (Mutkallim), the grammarian (Nahwi), the linguist (Lughawi), the writer (Adib), the Mujtahid Taqi al-Din Abul Hasan ‘Ali bin ‘Abd al-Kafi bin ‘Ali bin Tammam bin Yusuf bin Musa bin Tammam bin Hamid bin Yahya bin ‘Umar bin ‘Uthman bin ‘Ali bin Miswar bin Sawwar bin Salim, the Shaykh al-Islam and Imam of [his] era.”[14]
  • His son Taj al-Din al-Subki said: “The people's leader who assembled all branches of knowledge. The distinctive [master] of his days. Ascending to incomputable heights. He wrote exegesis of the Qu'ran, in which he demonstrated that the source of knowledge handed over his guidance to him. In the Field of Hadith (the Prophet's maxima), caravans of those who seek valuable knowledge travelled to him from all over. In the subjects of the principles of Islamic jurisprudence (usul) he recorded excellency and in the branches of Islamic law (fiqh) he was extremely energetic. In the field of Arabic linguistics, throughout the universe he always served as a model. He comprehended philology, noun's and verb's declinations, and grammar. His poetic compositions were the best. He mastered genealogy and history, and the most obscure situations he understood assuredly. Eloquently he interpreted complex texts, and produced clear interpretations. In prosody, rhymes and istidlal, he did not encounter difficulty. In religious logic as well as in all other topics, he was the most knowledgeable, the instructor and the mentor.”[26]

Works

He left a large number of books, amounting to about (211) books in every field of Sharia sciences, some of which are printed and some that are still in manuscript form. Among his most important books are:

  • Shifa' as-Siqam fi Ziarat khayr al'Anam (شفاء السقام في زيارة خير الأنام) - 'Cure for the Sick in Visiting the Best of Mankind' archive.org (in Arabic)
  • Ibn al-Qayyim
  • Al-Durra al-Mudiyya fi al-Radd 'ala Ibn Taymiyya (الدرة المضية في الرد على ابن تيمية) - Refutation to Ibn Taymiyya
  • al-'Itibār bī baqā' al-janat wa'l-nār fi ar-rad 'ala ibn Taymiyah wa ibn al-Qiyam al-Qayilin bī fana' an-Nār. (الاعتبار ببقاء الجنة والنار في الرد على ابن تيمية وابن القيم القائلين بفناء النار) - Contemplation of the eternity of Paradise and Hell, A response to Ibn Taymiyah and Ibn al-Qayyim on the temporality of Hell.
  • Naqid al-‘Ijtimā’ wa’l-‘Iftirāq fī Masā’il al'Aymān wa’t-Talāq (نقد الاجتماع والافتراق في مسائل الأيمان والطلاق) - 'Critique of Communion and Separation in Matters of Faith and Divorce.'
  • Al-'Ashbāh wa’n-Naẓā’r (الأشباه والنظائر) - 'Analogues and Pairs' (in Arabic, 3 vols)
  • Ibraz al-Hukam min hadīth rafa' al-Qalam (إبراز الحكم من حديث رفع القلم) - 'Illustration of ruling in hadith "Raising the Pen"'.
  • Aintiqad Alliqa' Wliainfisal fi Masail al-Imam Waltalaqi (Criticism of meeting and separation in matters of faith and divorce)
  • Itharat al-Fitnat fi 'Amr Altalaq (Raising discord in the matter of divorce)
  • Shifa' al-Ghathayan fi Zirat khayr alnas (Healing sickness in visiting the best of people)
  • Sayf Laen al-Rasul (The sword of the one who cursed the Messenger)
  • Bayan Hakam Hadith Rafai al-Qalama (Highlighting the ruling from the hadeeth of raising the pen)
  • Ahkam Kuli Ma Yushir 'Ilayhi (The provisions of all that it indicates)
  • Bahjatan fi Sharh Tariqat al-Wusul 'ila Ilm al Usul Lilqadi Nasayr Aldiyn Al-Baydawi (Exhilaration in explaining the method on the method of access to the science of origins by
    Judge Nasir al-Din al-Baydawi
    )
  • Al-Majmoo, Sharh al-Muadab, Walfarah fi Sharh Manhaj al'Iman Muhyi Aldiyn Al-Nawawi (Al-Majmoo', the explanation of the polite, and the joy in explaining the method of Imam Muhyi al-Din al-Nawawi)
  • Al-Hamasat al-Wadihat Lil'Iman Li Abu Bakr Wa Umar Wa Uthman Wa Ali (The clear zeal of faith for Abu Bakr, Umar, Uthman and Ali)
  • Sabab Aliamtinai an Qira'at al-Kishafati (The reason for refraining from reading the scout)
  • Thulathiaat al-Musnad Al-Dirmi (Triads Musnad Al-Dirmi)
  • Bayan al'Ithbat fi 'Ithbat al-Hilal (Statement of evidence in proving the crescent)

See also

References

  1. ^
    ISBN 0199796661
  2. ^ Hoover, Jon (2009). Islamic Universalism: Ibn Qayyim al-Jawziyya's Salafi Deliberations on the Duration of Hell-Fire (The Muslim World). Vol. 99. Blackwell Publishing Ltd. p. 184.
  3. ^ a b Ignaz Goldziher, A short history of classical Arabic literature, Published June 30th 1966 by Lubrecht & Cramer Ltd, p 144.
  4. ^
    ISBN 9780915957729
  5. ISBN 9780521847155
  6. ^
    ISBN 9781784711382
    .
  7. ISBN 9789004176065
  8. ISBN 9780860782575
  9. ^
    Gibril Fouad Haddad (2 May 2015). "Taj al-Din al-Subki (727 AH – 771 AH, 44 Years Old)". The Biographies of the Elite Lives of the Scholars, Imams & Hadith Masters
    . Zulfiqar Ayub. pp. 271–272.
  10. ISBN 9781108485319
    .
  11. ISBN 9781481226509
    .
  12. ISBN 9781000585049
    .
  13. ^ Mahdi Tourage, Ovamir Anjum, ed. (2017). American Journal of Islamic Social Sciences. Vol. 34. International Institute of Islamic Thought (IIIT). p. 14.
  14. ^ a b c "Scholar Of Renown: Imam Taqi al-Din Subki". nur.nu.
  15. ISBN 9782745176554
    .
  16. ISBN 9789004444669
    .
  17. OCLC 495469475
    .
  18. ^ a b Taj al-Din al-Subki. Tabaqat al-Shafi'iyya al-Kubra. p. 316.
  19. ISBN 0199602433
  20. ^ Jon Hoover, Islamic Universalism: Ibn Qayyim al-Jawziyya’s Salafi Deliberations on the Duration of Hell-Fire, p 187 (quoting Subkī, Al-I'tibar, p32)
  21. ISBN 9789047420347
    .
  22. ISBN 9780691241609
    .
  23. ISBN 9781847999429
    .
  24. ^ Shams al-Din al-Dhahabi. Biographies Of The Nobles (Hadith Edition). p. 100.
  25. ^ Reliance of the Traveller: The Classic Manual of Islamic Sacred Law Umdat Al-Salik, x345, pg. 1101
  26. ISBN 9783847014577
    .
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