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    The Legal Prosecution of Ibn Al-Izz Al-Hanafi

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    1. In 784 AH, Ṣadr Al-Dīn Ibn Al-ʿIzz Al-Ḥanafī was put on trial in Damascus for criticizing a poem praising the Prophet Muhammad. Ibn Al-ʿIzz objected to some parts of the poem and spread his criticisms, which offended the poet ʿAlī Ibn Aybak. 2. The trial involved multiple gatherings of judges and scholars from different Islamic schools of law who debated Ibn Al-ʿIzz's statements and whether he should be censured. Ultimately most agreed he should be censured and he was imprisoned. 3. As a result of the

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    The Legal Prosecution of Ibn Al-Izz Al-Hanafi

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    1. In 784 AH, Ṣadr Al-Dīn Ibn Al-ʿIzz Al-Ḥanafī was put on trial in Damascus for criticizing a poem praising the Prophet Muhammad. Ibn Al-ʿIzz objected to some parts of the poem and spread his criticisms, which offended the poet ʿAlī Ibn Aybak. 2. The trial involved multiple gatherings of judges and scholars from different Islamic schools of law who debated Ibn Al-ʿIzz's statements and whether he should be censured. Ultimately most agreed he should be censured and he was imprisoned. 3. As a result of the

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    1. In 784 AH, Ṣadr Al-Dīn Ibn Al-ʿIzz Al-Ḥanafī was put on trial in Damascus for criticizing a poem praising the Prophet Muhammad. Ibn Al-ʿIzz objected to some parts of the poem and spread his criticisms, which offended the poet ʿAlī Ibn Aybak. 2. The trial involved multiple gatherings of judges and scholars from different Islamic schools of law who debated Ibn Al-ʿIzz's statements and whether he should be censured. Ultimately most agreed he should be censured and he was imprisoned. 3. As a result of the

    Copyright:

    © All Rights Reserved
    Download as PDF, TXT or read online from Scribd
    Download as pdf or txt
    155 views3 pages

    The Legal Prosecution of Ibn Al-Izz Al-Hanafi

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    thisispassword
    1. In 784 AH, Ṣadr Al-Dīn Ibn Al-ʿIzz Al-Ḥanafī was put on trial in Damascus for criticizing a poem praising the Prophet Muhammad. Ibn Al-ʿIzz objected to some parts of the poem and spread his criticisms, which offended the poet ʿAlī Ibn Aybak. 2. The trial involved multiple gatherings of judges and scholars from different Islamic schools of law who debated Ibn Al-ʿIzz's statements and whether he should be censured. Ultimately most agreed he should be censured and he was imprisoned. 3. As a result of the

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    The passage describes a trial that occurred in Damascus in 784 AH regarding the views of the scholar Sadr Al-Din Ibn Al-Izz Al-Hanafi. It involved multiple gatherings of judges and scholars debating his positions and whether they warranted censure.

    The trial began after Ibn Al-Izz criticized a poem praising the Prophet Muhammad written by Ali Ibn Aybak. Word of this spread and offended Ibn Aybak, leading him to request the document containing the criticism back from Ibn Al-Izz.

    Ibn Al-Izz was criticized for views he expressed in writing regarding making tawassul through the Prophet, his infallibility, and other matters. When questioned, he at first admitted to the views but then said he had changed his position.

    &

    The
    The Story of the Trial of adr AlAl-Dn Ibn AlAl-Izz AlAl-anaf
    anaf in Damascus
    Translated by Mahdi Lock
    Released by www.marifah.net 1432 H

    In his book Inb Al-Ghamr, Al-fi Ibn ajar said regarding the events of the year 784 AH:
    In that year the legal proceedings against adr Al-Dn Ibn Al-Izz Al-anaf took place in
    Damascus, and it started when the writer Al Ibn Aybak Al-afad 1 produced a poem on the lm
    qfiyah2 according to the measure of Bnat Sud and presented it to the writers and scholars
    and they commended it. Amongst them was adr Al-Dn Ibn Al-Izz Al-anaf, who then went
    on to criticize some of what it contained. Al Ibn Aybak came to know of this and it offended
    him. [Ibn Al-Izz Al-anaf] went around and showed the document [containing the poem] to
    some scholars and most of them disavowed what he had come across. The matter spread and
    Ibn Aybak requested from Ibn Al-Izz that he return the document to him in exchange for
    something, but he refused. He then made the rounds with others who differed with [Ibn
    Aybak] and incited them against him. The matter continued to spread until it reached Egypt.
    Some bigots partook in spreading it until the matter reached the Sultan, and he thus wrote a
    long decree which included: It has reached us that Al Ibn Aybak praised The Prophet, may
    Allahs prayers and peace be upon him, in a poem and that Al Ibn Al-Izz objected to and
    disavowed some of what it contained, including making tawassul with The Prophet, may Allahs
    prayers and peace be upon him, as well as depreciating his infallibility and other things, and
    the scholars in Egypt, especially those from his own madhab, i.e. the anafs, have disavowed
    1

    His statement: Al-afad is also in the original and could be a printing error. He was a Damascene poet and I
    have not found any link between him and afad. Ibn ajr mentioned his background again in the same book and
    said: (Al ibn Aybak Ibn Abdullah Al-Taqabw Al-Dimashq Al Al-Dn Al-Adb. He was born in the year 728 AH
    and was preoccupied with literature. He also recited exquisite poetryhe gave me ijza and died in the year 801
    AH). He is the author of the famous muwashsha [tn: a postclassical form of poetry, arranged in stanzas]: (Y man
    ak khaahu shaqiq.)
    2
    (tn): i.e. a rhyme scheme based on the letter lm

    this. He has proceeded with his request and has sought out the judges and scholars from
    amongst the madhabs and we are working with him in accordance with what the Law requires
    in term of censure and whatever else. The decree also included: It has reached us that a group
    in Damascus follow the madhab of Ibn azm and Dawd and they call to it, and they include
    Al-Qurash, Ibn Al-J, Al-usbn and Al-Ysf. Their request was put forward and it was
    proven against them that they did something that would necessitate being lashed, exiled or
    having a limb severed. Their posts were therefore taken over by others from amongst Muslim
    Orthodoxy. It also includes: It has reached us that a group of Shfis, anbals and Mliks are
    manifesting innovation and the madhab of Ibn Taymiya, and other aspects of the hir
    madhab that have already been mentioned. The deputy judge was summoned as well as others,
    and for the first time the judges, their deputies and some muftis were in attendance and the
    decree was read to them. What Ibn Al-Izz had written was brought and in it this statement of
    his was found: Allah suffices Me. This is only said of Allah as well as his statement: Intercede
    for me, intercession is not sought from him. There was also his statement: I have made
    tawassul with you and he said: Tawassul is not to be made with him. His statement: He is
    divinely protected from error He said: Except from the error of reprimand. His statement: O
    best of creation and it is better to say this of the angels, and other examples. He was asked
    and he admitted [to making the above statements]. Then he said: I have gone back on that and
    now I believe other than what I initially stated. What he said was written down and the
    gathering dispersed. Then the rest of the scholars were summoned and they attended a second
    gathering, and the Judge was also there. Amongst those in attendance were: Al-Q Shams AlDn Al-arkhad, Al-Q Sharaf Al-Dn Al-Shars, Al-Q Shihb Al-Dn Al-Zuhr and many
    others. The speech was repeated and some of them said: He should be censured. Some others
    said: What he said initially is enough to censure someone like him. The anbal judge said: For
    me, this is enough to censure someone like him. They dispersed and were then summoned a
    third time, and whoever had been hesitating was also summoned, and their names were
    written down on a document. The Shfi judge was in attendance, as well as others who had
    not been in attendance before: Amn Al-Dn Al-Atq, Burhn Al-Dn Ibn Al-anhj, Shams AlDn Ibn Abd Al-anbal as well as a group of others. They also discussed the matter, and then
    they dispersed and then they were summoned again. The matter intensified for those who had
    been hesitating so they were also in attendance, and amongst those in attendance were: Sad

    Al-Dn Al-Nawaw, Jaml Al-Dn Al-Kurd, Sharaf Al-Dn Al-Ghaz, Zayn Al-Dn Ibn Rajab, Taq
    Al-Dn Ibn Mufli, along with his brother, and Shihb Al-Dn Ibn Haj, and they successively
    rebuked Ibn Al-Izz in more than what he had said. Then they were asked about the issue of
    those who had been affiliated with the hir school and with Ibn Taymiya and they all
    responded that they only knew good about those who had been named in terms of their creed,
    while Ibn Mufli refrained with regards to some of them. Then they came together a fifth time
    and they all agreed that Ibn Al-Izz must be censured, with the exception of the anbal. Ibn AlIzz was then asked what he had meant by what he had written. He said: I only meant to exalt
    the Prophet, may Allahs prayers and peace be upon him, and to obey his command not to give
    him more than his due. Thus, Al-Q Shihb Al-Dn Al-Zuhr gave a fatwa that that was
    sufficient with regards to accepting his statement, even though he had poorly worded it, and
    this was written down. Ibn Al-Shars gave a fatwa, along with others, that censured him, and
    the Shfi judge ruled that he be imprisoned and he was thus imprisoned in Al-Adhrwiya.
    Then he was transferred to the citadel and then he was exonerated for everything apart from
    being imprisoned due to the censures. The remaining judges executed it. Then a transcript
    was written out of what had happened, along with what the judges and scholars had written,
    and everything was sent to Egypt. The decree came in Dh Al-ijja to remove Ibn Al-Izzs
    posts, and thus the teaching of Al-Izziyya Al-Burniyya was taken over by Sharaf Al-Dn AlHaraw as well as Al-Jawhariyya al Al-Qalb Al-Akbr. Ibn Al-Izz remained in detention until the
    month of Rab of the following year, and from that day onwards tawassul was made with the
    rank of The Prophet, may Allahs prayers and peace be upon him, after the dawn prayer. The
    Shfi judge commanded the muadhinn to do it and they did so.
    

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