Taj al-Din al-Subki

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Tāj al-Dīn al-Subkī (تاج الدين السبكي)
Title	Shaykh al-Islam Qadi al-Qudah (chief judge) Taj al-Din Al-Ḥāfiẓ
Personal life
Born	(1327-07-03)July 3, 1327 (AH 727/8) Cairo, Egypt[1]
Died	July 3, 1370(1370-07-03) (aged 43) (771 AH) Damascus, Syria
Era	Mamluk Sultanate
Region	Egypt and Levant
Main interest(s)	Islamic theology, Hadith, Islamic jurisprudence, Principles of Islamic jurisprudence, History, Arabic grammar
Notable work(s)	Tabaqat al-Shafi'iyya al-Kubra (The Major Classes/Generations of the Shafi'is), Jam' al-Jawami' (The Collection of Collections), Mu'id al-Ni'am wa Mubid al-Niqam (The Restorer of Favours and the Restrainer of Chastisements), Al-Sayf al-Mashur fi Sarh 'Aqidat Abi Mansur [ar] (The Unsheathed Sword of Explanation of the Doctrine/Creed of Abu Mansur al-Maturidi)
Occupation	Jurist, Scholar, traditionist, legal theoretician, theologian, historian, grammarian,
Religious life
Religion	Islam
Denomination	Sunni
School	Shafi'i[2]
Creed	Ash'ari[2][3]
Muslim leader
Influenced by Al-Shafi'i, Abu Hanifa, Abu al-Hasan al-Ash'ari, Abu Mansur al-Maturidi, Al-Tahawi, Taqi al-Din al-Subki, Abu Ishaq al-Shirazi, Ibn Furak, Ibn 'Asakir, Al-Juwayni, Al-Ghazali, Fakhr al-Din al-Razi, Ibn Tumart, Ibn al-Hajib, Al-Baydawi, Al-Qushayri, Al-Junayd, Dhul-Nun al-Misri
Influenced Firuzabadi, Ahmad ibn Qasim al-Buni, Ali Gomaa, Sa'id Foudah

Abū Naṣr Tāj al-Dīn ʻAbd al-Wahhāb ibn ʿAlī ibn ʻAbd al-Kāfī al-Subkī (تاج الدين عبد الوهاب بن علي بن عبد الكافي السبكي), or Tāj al-Dīn al-Subkī (تاج الدين السبكي) or simply Ibn al-Subki (1327-1370) was a leading Sunni Islamic scholar based in Egypt and Levant. He was a highly regarded jurisconsult, hadith expert, historian, grammarian, scriptural exegete, theologian, logician, researcher, literary writer, preacher, judge, debater and one of the greatest legal theoretician in the Shafi'i school.^{[2][4][5][6][7]} Although he died aged 44, he was considered one of the best scholars of his day and held some of the highest academic positions ever documented in the medieval history of Syria. He became well-known and respected for his academic achievements, rising to the rank of mujtahid in jurisprudence and its principles.^[7] Taj al-Din produced many works in various fields of science.^[6]

The Subkis were a highly influential and prestigious dynasty, and a powerhouse of knowledge. The reflections on the many members lives demonstrate what a unique family the Subkis were. Among them, at least a dozen were well-known for their intelligence and moral perfection. As the chief judges of Cairo and Damascus, preachers at the grand mosque in Damascus, and teachers at the esteemed schools of study in both cities, they held the highest civil posts in the Muslim world. Among all the Subkis, Taqi al-Din and his son Taj al-Din are the best-known. In terms of practical scholarship and teaching, Taj al-Din may be surpassed by his father, but when it comes to long-lasting fame as an author, notably because of his two well-known works, Jam' al-Jawami' and al-Tabakat, he is considered to surpass his father.^[8]

One of the most notable eras of the Islamic country was the al-Subki era. It was an era of learning and intellectuals. During their rule, the Mamluk Sultanate regarded Egypt and the Levant to be one state, and they welcomed this conservable class of scholars. The attention of the Mamluk opened schools, mosques, and other establishments to make this state a destination for scholars, thinkers, and students to learn knowledge. If one made a review of these productions, he/she would see that them as the title of a great challenge delivered by this nation to its enemies, as a reaction to the attempts of the Mongols and the Crusaders to obliterate the Islamic civilization.^[9]

It seemed to the researchers that the sciences had been forgotten. As a result, this generation started gathering, categorising, and distributing literature with loyalty to their culture once more. This endeavour assisted in protecting the national identity from the most severe attacks. According to the biographies in books, Ibn al-Subki spent about forty years in the eighth century—from one year (727 AH) to one year (771 AH)—living under the protective care of the sea Mamluk. Due to the encouragement of scientists and academics by several Mamaluk Sultans, scientific activity flourished in Egypt throughout this period. Senior academics and jurists were eager to attend their debates on science and religion.^[10]

The author, Taj al-Din Abu Nasr Abd al-Wahhab al-Subki, was born in Cairo, according to Ibn Ayyub, al-Ghazzi, and Ibn Shuhba; however, Ibn Ayyub, al-Suyuti, and al-Misri, the Egyptian, and Ibn Hajar use the indefinite term, and Ibn Hajar omits the place of birth entirely. The native biographers also disagree as to when exactly Taj al-Din was born; Ibn Ayyub, Ibn Hajar, and al-Ghazzi give the year 727 A.H., while Ibn Shuhba gives the same year but notes that "others say 728." A few like Mubarak and al-Suyuti give 729 A.H.; however, most authorities agree that he was 44 years old when he died, and since he died in 771,^[11] he is likely to have been born in 727.^[1]

Cairo was Taj al-Din's initial schooling location. He was first educated by his father, the celebrated scholar Taqī al-Dīn al-Subkī, an influential figure in the umma.^[4] Taj al-Din's Cairo studies were supervised by a number of distinguished professors, including Yunus al-Dabusi, Ali Yahya ibn Yusuf al-Misri, Abd al-Muhsin al-Sabuni, Abu Bakr Muhammad ibn Abd al-Aziz al-Sa`bi, Fath al-Din Ibn Sayyid al-Nas, Salih ibn Muhaqar, Abd al-Qadi ibn al-Mutuk, and the Qadi Abd al-Ghaffar al-Sa`di.^[11]

However, Taj al-Din's higher education came from Damascus. At age 12 years he joined his father in Damascus and continued to study under him as well as the other leading scholars of his day such as Jamal al-Din al-Mizzi, the greatest traditionist of his day and a renowned jurist and philologist. Under him, he studied Hadith and Arabic grammar. Additionally, he studied under the renowned writer, theologian, and historian Shams al-Din al-Dhahabi, who was the traditions professor at the Damascus chapel Umm al-Salih.^[11]

Zaynab bint al-Kamal and Ibn al-Yarr are added by Ibn Hajar, while Taqi al-Din Ibn Rafi, al-Najm al-Qahafazi, and al-Hajjar are added by al-Ghazzi to the list of Damascus instructors. Nevertheless, Taj al-Din's most influential teacher, aside from his father, appears to have been the renowned jurist Shams al-Din ibn al-Naqib, 662–745 A.H., professor at al-Shamiyya al-Barraniyya in Damascus. Al-Naqib gave him some of his own workload as a teacher and legal advisor. Al-Naqib died when Taj al-Din was eighteen.^[11] In addition to attending lectures, he conducted independent research. As the biographers put it, "he studied by himself" and became an expert in various fields of study "until he was skilled in the knowledge of jurisprudence, traditions, grammar and poetry."^[11]

Ibn al-Subki was taught by:^[9]

• Taqi al-Din al-Subki under him, he studied all various of Islamic sciences.
• Jamal al-Din al-Mizzi under him, he extensively studied Hadith science.
• Shams al-Din al-Dhahabi under him, he studied Hadith, history and other fields.
• Ibn al-Naqib under him he studied Shafi'i jurisprudence.
• Abu Hayyan al-Gharnati under him he studied Arabic grammar.
• Salah al-Din al-Safadi under him he studied Arabic literature.

His public career as a writer, teacher, and jurisconsult then started. "He began to teach, gave decisions on legal questions, traditioned, carried on researches and occupied himself with literary compositions." Prior to assuming any governmental post, Taj al-Din was a teacher at Damascus' elite educational institutions, including al-Taqwiyya, al-Dimaghiyya, al-Nasiriyya, al-Qimariyya, and the traditional al-‘Ashrafiyya, al-Aziziyya, al-Shamiyya al-Barraniyya, al-Adiliyya, and al-Masruriyya.^[11]

In the year 754 A.H., Taj al-Din held the position of Muwaqqi al-Dast, which appears to have been his first public post. In that same year, he filled his brother Jamal al-Din's post as head qadi after the latter's death.^[11]

In the year 756, after serving in that capacity for two years, he was granted official investiture in the office at his father's request. Aged 28, he was initially named head of the Qadi (judge) of Damascus in the month of Rabi I, one of the most prestigious and significant civil offices in the nation. Due to his judgements as head qadi, he repeatedly got into trouble, as described by his biographers, was removed, and then reinstated; he retained this position off and on until his death. ^[12]

In the year 759, he was deposed from his position as chief qadi for the first time, following three years of service. Baha' al-Din, Taj al-Din's second cousin, succeeded him as head qadi, according to Ibn Habib. However, he was brought back into the office after a two-month period. He was appointed a lecturer at al-Aminiyya in the same year.^[12]

In the year 763, for the second time, Taj al-Din lost his position as head judge When his brother Baha' al-Din, who was then serving in Cairo, was summoned to Damascus, he was appointed head qadi in lieu of his brother, who had been banished, against his will. Taj al-Din himself moved to Cairo, where he became the Khatib (preacher) at the Mosque of Ibn Tulun and replaced his brother as a professor of Shafi'ite law.^[12]

Taj al-Din's time in Cairo was brief; the same year he went back to Damascus and started working as a teacher at al-Shamiyya al-Barraniyya, al-Aminiyya, the traditional school al-Ashrafiyya, and al-Udrawiyya. According to his biographers, these schools "flourished under his hands."^[12]

In 764, the subsequent year, he was reinstated as chief judge, a position he now held for the third time. He was appointed as mudarris (professor) at rgw al-Nasiriyya al-Juwaniyya and preacher at the Umayyad Mosque at the same time.^[12] Five years later, in the year 769, he faced the greatest struggle of his life. After that, he was charged with being dishonest, expelled in shame from his positions, and held captive in the castle for nearly 80 days. The biographers consistently allude to this as the most significant challenge of his life—so significant, in fact, that no qadi prior to him had ever encountered anything comparable. They also hint that it might have something to do with his judgeship, since he consistently encountered difficulties as a result of carrying out that role.^[12]

To the best of the editor's knowledge, Ibn Hajar al-Asqalani is the only biographer who explains the circumstances surrounding this removal and the imprisonment. Ibn Hajar states:^[12]

"And was the strongest cause for his removal the last time that the sultan, when he had ordered the levying of taxes from the merchants in Jumada II, the year 69 [of course 769 is meant, ed.], found with the executors a large sum, which in the receipts was ordered to be paid out in the handwriting of the qadi, but there was no indication there, as to the name of the receiver. Then he asked from the Inspector of the orphans if he knew that it had come to the qadi. Then he denied. He said: The affair is a cause for the dismissal of the qadi."

According to Ferdinand Wüstenfeld, Taj al-Din's dismissal from office was due to a legal decision that he would not revoke. As the cause, the orientalist Carl Brockelmann accuses "Embezzlement of public funds."^[12]

Although the text is not entirely clear, it appears that Taj al-Din was charged with embezzling public funds, which he controlled in his capacity as qadi. However, the biographers concur that he was innocent of the charge made against him, as became clear as the case progressed. But at the time he was removed from his positions as professor, speaker, and chief qadi, and imprisoned for almost eighty days.^[12]

In all the ordeals he went through, he was steadfast and strong. Ibn Hajar said about him: "In the days of his ordeal, he showed courage and strength to debate until he defeated his numerous opponents, then when he returned, he pardoned and pardoned those who rose up against him." It was said that among the reasons for his removal from the judiciary were rulings that he issued that did not please those in authority, and they asked him to retract them, but he refused, and it was said that he was imprisoned because he wrote his book "The Restorer of Blessings," in which he presented his vision for reforming the government system in the Mamluk state.^[13]

His offices were given to his enemy Siraj al-Din al-Bulqini. But if Taj al-Din had enemies who tried to find excuses for ruining him, he also had friends, who

advocated for his exoneration and reinstatement due to his honesty and innocence. His friends in Cairo were especially active in the defense of Taj al-Din. They prevailed upon the Na’ib of Egypt, Ali al-Masidini, to send for Taj al-Din and also for his brother Baha’ al-Din. Additionally, delegates were dispatched to Damascus with the intention of bringing them to Cairo. Taj al-Din initially only received a response from his brother, and he stayed in Damascus. However, after al-Bulqini was handed his offices, Taj al-Din also moved to Cairo. He was greeted with the utmost excitement and respect in this place. "The people rejoiced over his deliverance," according to Ibn Shuhba, "because he was dear to them for his modesty and graciousness of disposition."^[12] Taj al-Din was in Cairo for a brief time before heading back to Damascus, the scene of bloodshed and humiliation. As stated by the biographers, Taj al-Din's cause was now taken up by "the people of Syria," who brought attention to the injustice done to him. He was cleared of the accusation made against him, but did not exact revenge.^[12]

He was reinstated as a preacher at the Great Mosque following his exoneration. Al-Bulqini became so displeased with Taj al-Din's reinstatement that he resigned as head qadi, took his family, and moved to Cairo. Taj al-Din was now reinstated and assumed the position of head qadi for the fourth and final time in 770 A.H., and was appointed a professor at al-Shamiyya.^[7]

Al-Subki had a following of pupils from every school:^[14]

• Imam Qadi Majd al-Din al-Firuzabadi al-Shirazi al-Lughuqi
• Abu Musa Imran ibn Idris ibn Muammar al-Jaljuli (d. 780 AH) was a Shafi'i reciter. He studied recitation with his master, Ibn al-Sabki, and worked as a jurist.
• Al-Ghazzi, Issa ibn Othman ibn Issa al-Ghazzi, Sheikh Sharaf al-Din (d. 799 AH) visited Damascus and had a close relationship with al-Sabki. He created a great deal of art and learned from Al-Subki. For example, he wrote the several volumes of Sharh al Minhaj (Kabeer, Mutawasit, and Sagheer) and Idab al Qudat. In the Umayyad Mosque, he gave religious legal opinions.
• Ibn Khatib Mansuriyah; Abu Jamal Hamwi Shafi'i; Yusuf Ibn Hassan ibn Mohammed Hassan ibn Masoud ibn Ali ibn Abdullah Al Jamal (d. 809 AH). He was born in Hama in 737 AH. He was a follower of Ibn al-Subki. He learned fundamentalism and jurisprudence from Al-Subki. Sharh Faraid Minhaj and Sharh Ahkam Hadiths were written by Ibn Khatib Mansuriyah.
• Sheikh Abu Musa Muhammad bin Mahmoud bin Ishaq bin Ahmed Al-Halabi, then Al-Maqdisi (d. 776 AH) was a Hanafi scholar, but he turned into a Shafi'i with his care.

Taj al-Din only held these offices until the following year. That year a dire plague, following on a severe famine, swept over Syria and killed multitudes of the inhabitants, including Taj al-Din. He had preached as usual on Friday the 3rd day of Dhul Hijja, fell ill on Saturday, and died the following Tuesday evening, the 9th day of Dhul Hijja, in the year 771 A.H. (July 2, 1370 A.D.) at his country home at Nairab, near Damascus, aged 44. He was buried in the family tomb at the foot of the Qasiun.^[7]

Taj al-Din was undoubtedly one of the most well-known individuals of his day, based on what is known about his life events, character, positions in government, and literary creations. He was undoubtedly a man of exceptional intelligence and learning, but he was also a productive worker who was both proactive and effective in the real world. He was also a man of unwavering honesty, full of energy, fervour, great spirits, and kindness.^[7]

We have seen that his intellectual abilities were developed extraordinarily early, and even more strangely, they were recognised early on. Thus, before turning eighteen, he demonstrated that he had the legal knowledge, the ability to make decisions, and the capacity to teach others that the great al-Naqib found sufficient to assign him legal cases to decide as well as some of his own responsibilities. When he first took on his father's role as chief qadi, he was just 25 years old. At 28, he was assigned to the same position, which is one of the highest in the nation.^[7]

According to the biographers and his own writings, Taj al-Din was a perceptive and astute guy with a sharp mind. In a moment, he would adjust to the situation. He was renowned for his fluency in Arabic and his extraordinary expressive ability. He was a very talented speaker who was eloquent, powerful, fiery, daring, persuading, and persuasive. He was a superb improviser, a talent highly esteemed by the Arabs, and an exceptional debater. Nobody could outargue him better than him, and no one his age could match his skill as a debater.^[7]

Taj al-Din was a thorough scholar. His knowledge encompassed the majority of the several scientific disciplines of the day, including Hadith, History, Arabic grammar, Qur'anic interpretation, customs, and Arabic literature; nonetheless, it appears that Islamic law, was his area of expertise. As a result, he was well-known for being a highly qualified and experienced legal consultant. Being a modest man, he was so great an expert on legal topics that he wrote to the Na'ib of Syria once, saying, "I am today on the whole the mujtahid – a supreme authority on matters of law – of the world." The biographers claim that this assertion was never contested.^[7]

It also appears that Taj al-Din earned considerable notoriety as a specialist on Arabic literature and authors. Hajji Khalifa thus frequently cites him as an authority on the authorship of certain writings, as well as an expert on legal works and on the commentary and critique of texts. Additionally, he includes longer or shorter quotes from his own writings.^[7]

Taj al-Din was undoubtedly a very active and diligent man. In performing his responsibilities as chief qadi, teacher in several schools, preacher, and book author, he effectively applied his research, knowledge, eloquence, and literary talent. As a result, he was not only a brilliant scholar but also a capable judge, an effective teacher, and a prolific yet careful writer.^[7]

Without a doubt, Taj al-Din was a man with a strong sense of obligation and a strong sense of right and evil. He had an unwavering sense of honesty and integrity. His aspirations were high and his motivations selfless. Taj al-Din will also have to be seen as a devout man. Omar II, who was renowned for his piety—if not outright bigotry—was his great ideal. It was clear that he was drawn to religious mysticism. As a result, he talks highly of the Sufis and those he presents as the world's benefactors.^[15]

Taj al-Din was an uncompromising individual. He adheres to his own school and is set in his ways. He served as a cornerstone of Shafi`ite doctrine. He pays no attention to, is impatient with, or shows mercy for "the heretics." He vehemently opposes any form of innovation in both social and religious life. However, he is equally unyielding in his beliefs and sense of moral right and wrong, and he is the most vocal when it comes to issues of negligence, failings, or wrongdoings, regardless of the party involved—high or low, friend or foe—and wherever they may be found. He is a strict supporter of simplicity, extremely demanding when it comes to doing his job, and vehemently and mockingly opposed to opulence and luxury. He appears to have been utterly certain, severe and uncompromising in his views of what was good or wrong, unwavering in his candour, and seemingly unaffected by any factors or influences. He also demonstrates unwavering tenacity and decisive courage in the face of the greatest tribulations of his life—trials that a man of such traits would inevitably face.^[15]

However, despite his reputation as a kind, compassionate, and pleasant man, he was harsh, uncompromising, and brave. He truly had a fighting spirit. His great sense of justice combined with his compassionate nature would seem to have made him, as he actually seems to have been, a champion of the weak, the destitute, the unjustly, and the oppressed.^[15]

Naturally, Taj al-Din would have many friends and many foes. The audacious and unreserved way he now scornfully criticises and mocks the conceit, incompetence, excesses, and transgressions of people in positions of power—as judges, rulers, and scholars—would win him adversaries among the upper classes. His concern for the abandoned, oppressed, and harmed would guarantee him appreciation and love. On the one hand, he would be respected and adored, and on the other, he would be both feared and detested. The righteous and upright would respect and stand by him, while the wicked and corrupt would despise and oppose him.^[15]

It makes sense why his life was turbulent. It makes sense that despite his unwavering nature, his decisions in court proceedings led to his repeated troubles. It makes sense why he was frequently removed from his position. However, a guy with Taj al-Din's skill and moral character would not be easily removed, and he would probably be acknowledged and given a promotion. As a result, Ibn Kathir is frequently used by local biographers to effectively summarise his life's events: "He faced hardships and challenges that had never befallen a qadi before him, as well as high positions, as had not come to any one before him."^[15]

Ibn al-Subki was a contemporary of the Turkish Mamluk state (Bahriyya), and he lived in the era in which the sons of Al-Nasir Muhammad and his grandchildren ruled. It was an era full of political turmoil during which he witnessed many of the vicissitudes of time and the storms of strife and turmoil. It is enough to note that during his short life, which did not exceed For 44 years, 13 sultans have been on the podium of power, during which the sultan was almost under interdiction from the army princes who would deliberately kill those of those sultans who did not agree with their interests, or turn against him, a situation that indicates the great corruption that has spread in the state in general.^[13]

Then, during the positions he held, Ibn al-Subki closely looked at the conditions of the state and society, and learned about the corruption that befell them, and identified its causes. Then he presented his vision for reforming it, including his answer to a question he had received, through which he depicted for us the political, social, and economic life in the Mamluk state that he lived in.^[13]

Ibn al-Subki wrote about this in his book: “The Restorer of Blessings and the Exterminator of Vengeance,” in which he talked about the first two matters and his death mentioned the third, and he mentioned in explaining the first matter that blessings do not go away in vain, but rather they do not go away except by violating their duties, which is gratitude, because every blessing cannot be thanked. Worthy of disappearance, and he explained that gratitude is with the heart, tongue, and actions, and when he spoke about gratitude through actions, he gave examples of this by mentioning jobs and professions, so he began with the highest job in the state, which is the job of the Sultan, and ended by mentioning the profession of beggars on the streets, and he mentioned in this regard the most important people in charge of state institutions, and explained What every one of them must do is to thank God Almighty for his blessings so that His blessings may continue for him and improve the state of his country.^[13]

What should be paid attention to in Ibn al-Subki’s presentation of these functions is that he was invoking the Mamluks’ seizure of the main state functions, and the original people of the country leaving them as dependents on them first. Then, during his presentation of those functions, he expressed his annoyance with the general policy of the Mamluks, and his anger at them secondly, and therefore it came from him. Many harsh expressions were directed at them, to the point that it was said: One of the reasons for which Ibn al-Subki was imprisoned was his book “Al-Mu’eed,” and the Mamluks had seized control of all state functions in Egypt and the Levant, except for functions that could not be attributed to the Mamluks, such as religious functions such as the judiciary, the hisbah, and the like.^[13]

Ibn al-Subki’s approach to these functions through reform makes him one of the greatest men of reform in Egypt in the era of the Mamluk state, and indeed in the history of all of Egypt, to the extent that al-Sadiq Hussein said about him: “He is - in my opinion - a reformer (mujaddid). Egypt did not know another of its sons of his caliber until the appearance of Sheikh Muhammad.”^[13]

Taj al-Din al-Subki is renowned for having written a great deal for how brief his life was. As previously said, he was just 44 years old when the plague claimed his life. Nonetheless, he has written a sizable number of works while simultaneously doing his incredibly demanding work in three distinct public positions and travelling back and forth from Syria to Egypt which is a rare feat. As the native biographers put it, "his works were studied during his lifetime and after his death." These publications not only made him a well-known writer during his lifetime, but several of them also guaranteed his name a permanent fame.

Ibn al-Subki is considered one of the most prominent legal theoreticians in history and acquired the status of ijtihad in this precious field. His work on the principles of law - Jam' al-Jawami' - is held to be the best ever written on the subject and remains up to this time the standard text book for the study of Shafi`ite law at the great Al-Azhar University which is the largest Islamic university in the world.^[7]

Taj al-Din took great care and attention to the this science; he sometimes studied them, sometimes composed them, looked at those who came before them, talked about those who disagreed with them, and occasionally verified what their forebears had said. It limits what he has started, clarifies what they have condensed, and enhances what they have overlooked. He has a solid foundation in this art form as he approaches its fundamentals through the lens of a perceptive critic, solving its puzzles, piecing together its pieces, and so on, until his creations are regarded as a table full of everything tasty and admirable from this art form. His eight books on the science of principles are the only indication of his interest in this field. A scholar in the art of principles who has left this many works behind is uncommon.^[16]

Regarded as one of the senior jurists of the Shafi'i school during his era, Ibn al-Subki attained the highest degree of ijtihad, a skill that is uncommon among jurists. He held the highest position as the judge in Damascus and the ulama highly sought his fatawa. He has a number of significant legal writings to his name. Ibn al-Subki was raised in the arms of his father, the world's foremost jurist during his era, he absorbed and applied his knowledge. His writings are replete with issues and fatwas that he passed forward. He compiled his father's jurisprudential rulings and fatwas in unique books.^[16]

Despite being one of the most eminent scholars in the field of Islamic jurisprudence, Imam Taj al-Din al-Subki gave particular emphasis to Hadith studies. Among the most remarkable historical eras was the Mamluk era, which began in the eighth century AH. Because of the great range of scholars at that time, it prospered scientifically and culturally after the third century AH, leaving a significant legacy in the numerous domains of knowledge for future generations. Ibn al-Subki was very interested in authenticating hadith in an extraordinary manner and the scholars studying Hadith science have praised his methodology.^[17]

Taj al-Din paid considerable attention to hadith, both in terms of knowledge and narration. His narration of the hadith is based on chains of transmission. He modifies and criticises the men in the chain and clarifies its contents. Not only that, but in the sciences of "Al-Jarh" (Criticism) and "At-Ta'dil" (Justification), he set unique guidelines in which he critiques his predecessors and clarified his own widely accepted opinion about jarh and ta'deel. Whoever reads the hadith works authored by Taj al-Din and his other work like the Book of Classes will realizes his high status in this science. And the testimony of Hafidh al-Islam Ibn Hajar al-Asqalani suffices him for that, where he said regarding him: “And among the classes you know his status in the hadith.”^[16]

Taj al-Din al-Sabki is regarded as a renowned scholar in many different fields since he was raised in a strong scientific atmosphere that had a positive impact on his academic success. His particular focus on hadith science. Having written eight books in hadith, he made a significant contribution to the science of hadith. As a result, in order to understand the character of this exceptional scholar who produced all of this intellectual richness, researchers had to closely examine these volumes.^[17]

As for the science of history and biography, he excelled in it, and he had extensive knowledge of the news of the past and the conditions of the predecessors. Taj al-Din has made a great contribution in this field, proving that he is an unparalleled historian. The most comprehensive and well-known writings by Taj al-Din, aside from Jam al-Jawami, are his Tabaqt al-Shafi'iyya: Classes of Shafi'ites, which are biographies of notable Shafi'ite scholars from the era of its founder Imam al-Shafi'i to the author's own. Three distinct works by Taj al-Din on the same subject are known as al-Tabaqt al-Kubra, a huge work; al-Tabaqt al-Wusta, a condensed version; and al-Tabaqat al-Sughra, an even more condensed version. It remains as the most authoritative source when it comes to studying the biographies of the Shafi'i school and is often considered as the best written work on the subject.^[18]

In his other well-known work on theology, "Al-Sayf al-Mashur fi Sarh 'Aqidat Abi Mansur," he demonstrated his mastery of theology by providing an in-depth explanation of Abu Mansur al-Maturidi's doctrine. From an Ash'arite perspective, it is regarded as the best published theological analysis of the Maturidi school. The author discusses in detail the differences between Ash'aris and Maturidis, emphasising that they are mostly semantic in nature and that the two schools are one.^[19]

If an individual peruses the writings of Ibn al-Subki and discerns sobriety in style, precision in language, and exquisite word choice, then they are a writer connoisseur and this is merely an example. Because he lived with the writer and literary giant of his era, Salah al-Din al-Safadi, from childhood onward, and they corresponded and engaged in discussions about literature. Reportedly, Ibn al-Subki, a renowned poet, stated: "I was with him since I was in puberty, and we used to write to each other, and through him I became interested in literature." Ibn al-Subki has mastered literature in its two parts: prose and poetry.^[16]

Taj al-Din al-Subki was an accomplished grammarian and never disregarded grammar as it is one of the instruments of the legal profession. Without a solid foundation in grammar, a legal scholar cannot be considered a jurist. He received his grammatical instruction from Abu Hayyan al-Andalusi, the undisputed master of the subject at the time. This alone should make him proud, since it reveals the position of the pinnacle in this field. Taj al-Din's investigation of grammar is evident in his Tabaqat, particularly in his translation of Sheikh Abu Hayyan and the significant grammatical concerns he raised.^[16]

Taj al-Din was praised by numerous renowned scholars and his eminence is unanimously agreed upon. Here are a few examples:^[16]

• Ahmad ibn Qasim al-Buni said: “In fact, it was said that if a fifth Imam had been appointed with the four Imams (Abu Hanifa, Malik, Al-Shafi'i, and Ahmad), then it would've been Ibn al-Subki.”
• Salah al-Din al-Safadi said about him in his famous book al-Wafi bi al-Wafiyat: “The imam, the scholar, the jurist, the hadith scholar, grammarian, and disciplinarian... He gave fatwas, taught, and composed poetry. He corresponded with me and I corresponded with him, in general, and his knowledge was great despite his young age.”
• Ibn Hajar al-Asqalani said: “He devoted himself to studying hadith, and wrote parts and verses, while continuing to work on jurisprudence, principles, and Arabic until he became a mahr when he was a young man. He was eloquent and articulate, knowledgeable about matters, and his works spread throughout his life, and he was blessed with happiness in them.”

Ibn al-Subki produced a great deal of scientific richness; his contributions were unmatched. He acquired the upper hand as one of the best writers. It was clear that he left behind extensive compilations that demonstrated his vast knowledge.^[14] His list of works:^[20][16]

• Jam` al-Jawami` fi Usul al-Fiqh, in seven volumes and introductions, completed 760 A.H. at Nairab near Damascus, a compendium of the principles of law. This is perhaps the most famous of the authors many works.
• Man` al-Mawani` `An Su’alat Jam` al-Jawami, about 400 pages, written as a reply to the criticism on the Jam` al-Jawami` by Shams al-Din Muhammad al-Ghazzi (d. 808) in a work called al-Buruq al-Lawami` fi ma Urida `Ala Jam` al-Jawami`. Taj al-Din takes up and answers 33 (Paris MS gives only 32) questions, stated at the beginning of the book.
• Sharh Jam` al-Jawami, a commentary on his own legal work, completed in 770 A.H., or the year before Taj al-Din died.
• Tawshih al-Tashih fi Usul al-Fiq, completed in 761 A.H.
• Tarshih al-Tawshih wa Tarjih al-Tashi, an enlarged edition of the former work.
• Raf` al-Hajib `an Mukhtasar ibn al-Haji, a commentary on the work by Ibn al-Hajib, containing the principles of Malikite law, and being an abridged edition of that authors larger work al-Muntaha. Brockelmann does not mention this commentary, neither among the works of Taj al-Din, nor among the other commentaries on this work. Taj al-Din refers to this work of him in the Mu`id al-Ni`am wa Mubid al-Niqam. On this work by Taj al-Din notes have been written by `Izz al-Din Ibn Jama`a (d. 819) and by the brother of the author Baha’ al-Din al-Subki (d. 773).
• Sharh Minhaj al-Usul Ila `Ilm al-Usu, a commentary on the work of al-Baydawi. Taj al-Din refers to this work in the Mu`id al-Ni`am as a work of his own. Brockelmann does not mention this book among, the works of Taj al-Din. According to Ibn Ayyub the work had been begun by the father of Taj al-Din and then completed by himself.

• Tarjih Tashih al-Khilaf, 1600 verses of the measure rajaz, in which Taj al-Din, following the outlines made by his father and also adding a new chapter, corrects the mistakes made by al-Nawawi in his works on al-fiqh.
• Sharh Tanbih fi al-Fiqh lil-Shiraz, a commentary on al-Tanbih by Abu Ishaq al-Shirazi
• Kitab al-Fatawi, an edition of a work of his father, containing answers to questions of law.
• Kitab al-Ashbah wal-Naze’ir, a work on legal questions, according to Ibn Najim (d. 970), the best work written on the subject.
• Al-Qawa`id al-Mushtamila `Ala al-Ashbah Wal-Naza’i, a work by Taj al-Din, mentioned by Ibn Shuhba and Ibn Ayyub, but whether this is a different work from al-Ashbah itself the editor has not been able to determine.
• Jalab Halab (?) – written J-l-b H-l-b, also given by Ibn Shuhba and Ibn Ayyub, consists of answers to questions on law, raised by Shihab al-Din al-Adra`i from Halab (d. 783).

• Tabaqat al-Shafi'iyya al-Kubra ("The Major Classes/Generations of the Shafi'is")
• Tabaqat al-Shafi'iyya al-Wusṭā ("The Medium Classes/Generations of the Shafi'is")
• Tabaqat al-Shafi'iyya al-Ṣughrā ("The Concise Classes/Generations of the Shafi'is")

• Al-Sayf al-Mashur fi Sarh 'Aqidat Abi Mansur an explanation of the doctrine of Abu Mansur al-Maturidi.
• Qasida on al-Ash`ari, 56 verses of the measure kamil, explaining the differences between the principles of Abu Hanifa and those of al-Ash`ari. [The other Qasida on al-Ash`ari comes under the heading Biography, next, ed.]
• Qawa'id al-Din Wa'umdat al-Muahidina
• Shahadh al-Uqul Qadr al'Iimkan fi al-Radi Aley al-Baydawi

• Tashhidh al-Adha, a revised edition of his fathers work on traditions Qadr al-Imkan fi Hadith al-I`tikaf.
• Takhrij 'Ahadith 'Ihya' Ulum al-Din al-Ghazali ("Graduation of the Hadiths of the Revival of Religious Sciences by Al-Ghazali")
• Qa'idat fi al-Jurh Walta'dil Waqa'idat fi al-Muarikhayni ("A rule in wounding and modification and a rule in historians")
• Juz' Ala hadith {al-Mutabayian bialkhiri} ("Part on the hadith {the two parties sold each other by option}")
• Juz' fi al-Taa'una. (Part of the plague)
• Ahadith rafa' al-Yadayni ("Raising hands speeches")
• Al-arbaʿin ("Forty Hadith")

• Tarshih al-Nah, a treatise on Arabic grammar.
• Al-Alghaz, a book on the science of enigmatical language. Hajji Khalifa does not give the exact title of Taj al-Din’s book but takes it up among works on `Ilm al-Alghaz. Ibn Shuhba names Taj al-Din’s book Alghaz. It may be the Qasida of which there is a MS in Leiden, "carmen hoc aenigmata continet."
• Qasida, 37 verses of the measure wafir, on the significations of the word `ain.

• List of Ash'aris
• List of Muslim theologians
• List of Sufis

• 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. As-Sunnah Foundation of America. pp. 271–280.
• Prof. Dr. Thamer Abdullah Dawood Salman Al-Shuaibi (17 June 2020). Imam Taj al-Din al - Subki and his Method of Hadiths Authentication. Iraq: Ministry of Higher Education and Scientific Research. pp. 1–10.
• Brockelmann, Carl (1902). Geschichte der arabischen Litteratur (in German). Vol. 2. Berlin: E. Felber.
• Ḥājjī Khalīfa, Muṣṭafa ibn 'Abd Allāh (1858) [1835]. Flügel, Gustav (ed.). Kashf al-ẓunūn ʿan asāmī al-kutub wa-al-funūn (Lexicon bibliographicum et encyclopaedicum…) (in Arabic and Latin). Vol. 4. London, Leipzig: The Oriental Translation Fund of Great Britain and Ireland, Richard Bentley. pp. 242, 552.
• Ibn al-ʻImād, ʻAbd al-Ḥayy ibn Aḥmad (1966). Shadharāt al-dhahab fī akhbār min dhahab (in Arabic). Vol. 8. Bayrūt: al-Maktab al-Tijārī lil-T̥ibāʻch wa-al-Nashr wa-al-Tawzīʻ. pp. 308–10.
• Schacht, Joseph; Bosworth, C.E. (1995), "Al-Subkī", Encyclopedia of Islam, vol. IX, Leiden: E. J. Brill, pp. 744–5
• Tāj-ad-Dīn, Abū Naṣr ‘Abd al-Wahhāb as-Subkī (1908), Myhrman, David W. (ed.), Kitāb Mu'īd al -Ni'am wa Mubīd an-Niķām (The Restorer of Favours and the Restrainer of Chastisements), Luzac’s Semitic Text and Translation Series (in Arabic), vol. XVIII, London: Luzac & Co.