First: The role of Sheikh Imam Abi Al-Tahir bin Awf Al-Iskandarani

He is the Sheikh Imam, the founder of Islam, the Sheikh of the Malikis, Ismail Makki bin Ismail bin Isa bin Awf bin Yaqoub bin Muhammad bin Isa bin Abdul Malik bin Hamid, the companion of the Prophet, may God bless him and grant him peace, Al-Qurashi Al-Zuhri, Al-Awfi Al-Iskandari Al-Maliki, from the descendants of Abdul Rahman bin Awf, May God be pleased with him. He was born in the year four hundred and eighty-five. He studied jurisprudence under Professor Abu Bakr al-Tartushi. He excelled, surpassed his peers, and his companions graduated from him. He narrated on the authority of Al-Tartushi “Al-Muwatta’” and on the authority of Abu Abdullah Al-Razi, who was the imam of his time and unique in his time in jurisprudence, and according to him the focus of fatwas was piety, asceticism, abundant worship, complete humility, and integrity of soul. Abu Al-Tahir bin Awf witnessed the end of the Shiite Fatimid state and the rise of The Ayyubid state. Saladin visited Alexandria in the year 577 AH, and during this visit he made sure that he, his children, and the elders of his state attended the lessons of Abu Al-Tahir bin Awf, and they all heard from him “Muwatta Malik” with his narration on the authority of his teacher Al-Tartushi.

Everyone believed that Saladin had achieved much good by becoming a student of Ibn Awf and listening to him. The honorable judge Abd al-Rahim bin Ali al-Bisani sent a beautiful and eloquent letter to Saladin congratulating him on this hearing, and Ibn Awf gained great status with Saladin from that time, revering him. He respected him, esteemed him, and revered him, and if he encountered a problem in religion or the state, he sent him to ask him for an opinion and a fatwa. This is confirmed by Ibn Farhun’s statement: Sultan Saladin Yusuf bin Ayyub venerated Ibn Awf, corresponded with him, and asked him for a fatwa. References have indicated that his activity Ibn Awf was not limited to teaching only, but he had a similar activity in the field of writing. Al-Suyuti said: He has works, and by Sheikh Abi Al-Tahir: Tadhkirat Al-Tadhkirah fi Usul Al-Din, and other writings. In the year 581 AH, Ibn Awf died and was buried in Alexandria. He is ninety-six years old. What Abu al-Tahir al-Salafi and Abu al-Tahir ibn Awf did in seeking knowledge, spreading it among people, and working to revive the Sunni doctrine is among the greatest jihads. Preoccupation with seeking knowledge and teaching it is among the greatest jihads for those whose intentions are correct, and it cannot be balanced by it. An act of deeds because of the revival of knowledge and religion, guidance of the ignorant, calling to goodness, forbidding evil, and abundant goodness that the servants cannot do without.Biography of Noble Figures, Al-Dhahabi, 21/122).

Second: Abdullah bin Abi Asroun

Sheikh Imam, the scholar, the brilliant jurist, the only reciter, the Shafi’i sheikh, the judge of judges, Sharaf al-Din, the scholar of the people of the Levant, Abu Saad Abdullah bin Muhammad bin Hibat Allah bin Al-Mutahhar bin Ali bin Abi Asroun bin Abi Al-Sirri, Al-Tamimi, of modern origin, Al-Mawsili, Al-Shafi’i, and he was During the reign of Nur al-Din, Ibn Abi Asrun assumed the jurisdiction of Sinjar, Nusaybin, Harran, and other cities of Diyarbakir, and there he became like a judge of judges, represented by deputies in all the cities whose appointment he personally supervised. He was born in Mosul in the year 492 AH or 493 AH and he studied with a group of scholars. He moved to Aleppo in the year 545 AH 1150 AD, then he came to Damascus when Nour al-Din entered it in the year 549 AH 1154 AD and taught in the western corner of the Damascus Mosque, and took over the endowments of the mosques. Then he returned to Aleppo and resided there, and wrote many books on jurisprudence and doctrines, and studied under him. A large number of students benefited from him, and he was a first-class jurist. He was described as one of the most jurists of his time, and that he was the imam of the companions of Al-Shafi’i at that time. He was unique in knowledge and work. He quickly advanced to Nour al-Din, and he was assigned to supervise the construction of schools in Aleppo and Homs. , Baalbek, and others. Then he appointed him as the judge of Diyarbakir, granting him wide powers, and he also approved him in the year 566 AH 1170 AD as a messenger to Caliph Al-Mustadi in Baghdad.

– Abdullah bin Abi Asroun and Salah al-Din al-Ayyubi:

Saladin had a complete acquaintance with Abdullah bin Abi Asroun since the days of Nur al-Din Mahmoud Zengi. Both of them grew up under his shadow, and under his care, especially Saladin. The two were among his competent men, one of whom was busy with the judiciary, governance, fatwas, education, and science, and the other was busy with military matters. And he pays extra attention to it, and the course of events since the days of Nur al-Din Mahmoud Zengi indicates that the relations between the two men were healthy, guided by the spirit of friendliness, love, and appreciation. They knew each other well, and reciprocated respect for him, and the evidence for that is the letter that Saladin sent. From Egypt to the Levant to Ibn Abi Asroun, and perhaps his choice in particular was a preference for him over others, and an acknowledgment of his ability to influence events and that he was one of the major figures in society, and secondly: he stood against the princes who asked to continue to oppose Saladin Al-Ayyubi, and to work against his coming to the country. The Levant, which made Saladin appoint him the judge of Egypt (The era of the Zengid state, Ali Al-Sallabi, p. 241).

Appointment of Ibn Abi Asroun to the judiciary:

After the death of Kamal al-Din al-Shahzuri, Saladin was inclined to appoint Ibn Abi Asrun to the judiciary for the following reasons:

1 – The strength of Abdullah bin Abi Asroun’s academic and literary personality, and his position as a sheikh of the Shafi’i school of thought in his time, and most of his contemporaries attested to this.

2 – Saladin al-Ayyubi’s love for the followers of the Shafi’i school of thought, and his appreciation for them. Especially since he was a Shafi’i to the point of fanaticism at times, and that he wanted to unify the state on the basis of the Shafi’i doctrine.

3 – Saladin’s embrace of Abdullah bin Abi Asroun when he came to Damascus, and even delegating the Egyptian judiciary to him, as Al-Maqrizi narrated in the year 570 AH, and sending a letter to him urging him to nullify the effect of the Damascus treaty with the Crusaders in the same year, as evidence that Saladin had He has love and appreciation, and wishes to be his judge. Rather, the letter is considered a prelude to choosing him in the future.

The relationship of Saladin and Ibn Abi Asroun was very strong, and Ibn Abi Asroun was the one who supervised the marriage of Saladin, the Khatun, Ismat al-Din Muin al-Din Anar, and the wife of Sultan Nur al-Din – before his death – who was residing in the Damascus Citadel in the year 572 AH.

5 – The presence of important figures in the state of Saladin al-Ayyubi who favored entrusting the judiciary of the Levant to Abdullah bin Abi Asroun, such as the distinguished judge; With whom his relations were distinguished, Ibn Abi Asroun would often address him in his correspondence with Mujir al-Din al-Qadi al-Fadil as evidence of his respect and high status, as well as the jurist Issa al-Hikari, one of the princes of Saladin, who studied at the hands of Abdullah ibn Abi Asroun, and who was partial to his teacher. He hopes to see him as a judge among the judges of the Levant.

The totality of these reasons combined created the conditions for Sharaf al-Din bin Abi Asroun to assume the position of judge in all the kingdoms of the Levant subject to Saladin al-Ayyubi in the year 573 AH. Saladin’s condition for this appointment was that Muhyiddin Abu al-Ma’ali Muhammad bin Zaki al-Din, and the only one, Daoud, was Kamal’s deputy. Al-Din Al-Shahrazuri is in government, and the judiciary is two judges who rule, and they are issued and issued on his behalf, and their authority is signed by the Sultan himself (Al-Madrass al-Asruniyya fi Bilad al-Sham, Sadiq Judah, p. 31).

– Ibn Abi Asroun’s scientific and literary production:

Ibn Abi Asroun was a distinguished personality with unique characteristics. The author of Al-Nujum Al-Zahira described him as: a virtuous and authoritative imam, and Al-Subki, the author of the Shafi’i classes, described him by saying: a resident of Damascus, its judge of judges, its scholar, and its leader. Among what Ibn Abi Asroun classified: the elite of the doctrine at the end of Al-Muttalib, which is seven volumes, “Al-Intisar” in four volumes, “Al-Murshid” in two volumes, “Al-Dari’ah fi Ma’rifat al-Shari’ah” is a volume, “Al-Taysir” in Disagreement is in four volumes, “The Points of Consideration” and “Mukhtasar Al-Fara’id” And “Al-Irshad Al-Maghrib fi Supporting the Doctrine” and he did not complete it, and he went on with what he had done in Aleppo, and he has other books, including: “Al-Tabbih fi Ma’rifat Al-Ahkam” and “Fawa’id Al-Muhadhdhab” in two volumes, “Al-Mu’affa’ wa Al-Mukhallaf, and “Fawa’id Al-Mundhiri” in two volumes, and a collection of Part on the permissibility of making up for the blind, and Al-Baghdadi added on the guidance of those who know, fatwas, and series on hadith.

Sharaf al-Din was famous in the sciences of jurisprudence, principles, disputes, fatwas, and judiciary, as well as in the literary aspect. He was a literary poet, to whom Imad al-Isfahani and others included many poetic pieces that reflect a flowing feeling, a fertile and broad imagination, and an experienced soul battled by life.

• The good news carried him to the Abbasid Caliphate:

One of the great tasks carried out by Judge Sharaf al-Din bin Abi Asroun was to carry the good news to the Abbasid Caliphate in the year 567 AH/1171 AD, with Saladin breaking off the engagement to the Fatimid Caliph al-Adid, and performing it for the Abbasid Caliph who was enlightened by God. He wrote with him a copy of this good news to be read in every city he passed through, so he traveled to Baghdad. He did not leave a city without entering it with this great and mighty good news, and reciting in it this great and dangerous message and reminder. Until it reached Baghdad, the procession went out to meet him, and all the people of Baghdad honored the danger of his arrival, glorifying the greatness of his resource, and dinars of livestock were scattered over him, and he was treated with all kindness and honor, and honors were sent to Nur al-Din and Salah al-Din, and Judge Sharaf al-Din bin Abi Asrun continued to participate in Political life with his knowledge and opinions, and as an ambassador for Saladin to the Abbasid Caliphate in Baghdad, until the Battle of Hattin in the year 583 AH/1187 AD. Historians confirmed his participation with Saladin in this great battle. With which God conquered most of the cities of the Levantine coast, and Jerusalem (The Role of Jurists and Scholars in Jihad, Asia Naqli, p. 135).

• Abdullah bin Abi Asroun becomes blind:

Sharaf al-Din bin Abi Asroun remained a judge who ruled according to Sharia law until the year 577 AH, when he was blinded and lost his sight. People spoke about his ineligibility to judge, and they challenged it. Here, Salah al-Din fell into severe embarrassment and a jurisprudential dilemma, as he did not want to touch the feelings of his friend, who He lost his sight, and he is removed from the position of judge, and at the same time he is exposed to the sayings of jurists. Which challenges the continuation of Ibn Abi Asroun in his position due to his lack of qualifications. Sharaf al-Din Ibn Abi Asroun addressed this problem himself, and issued a book on the permissibility of making up for the blind in this matter, in disagreement with the majority of jurists. The support for Ibn Abi Asroun in what he argued regarding the permissibility of making up for the blind was based on a view mentioned in Al-Ruyani’s collection of collections, and Sharaf al-Din ibn Abi Asroun chose it, and he composed a part in it on the permissibility of judging a blind person. He remained a judge when he became blind, and Saladin found the way out without embarrassment after questions and opinions, so he kept Sharaf al-Din at the head of the judiciary, and delegated the matter to his son Muhyiddin Abi Hamid Muhammad bin Sharaf Al-Din; Provided that his father is the true ruler, and appears to the people as his father’s representative, so that it does not appear to the people that he is distracted from the judiciary. Thus, Sharaf al-Din ibn Abi Asroun continued to practice the judiciary in the Levant, and his son was his representative, thanks to his defense of himself, diving into the depths of jurisprudence, and extracting what permits the judiciary of the blind, and then Saladin’s solidarity with him, and the support of his friend, the virtuous judge, for him with the truth (Mufarrej al-Kurub, Jamal al-Din Wasil, vol. 2/p. 51).

• The death of Ibn Abi Asrun:

Judge Ibn Abi Asroun died on the eleventh of Ramadan in the year five hundred and eighty-five, and when the news reached the distinguished judge in Egypt, he wrote a letter on this occasion, offering his condolences to Sharaf al-Din, and responding to the letter that he received with the news from the Levant: The book of the noble soul arrived, may God reunite her, make her family happy, and make things easy. To good deeds are their paths, and He made seeking His pleasure their words and their actions, and there is an increase in it that is the deficiency of Islam, and a furrow in the wilderness that goes beyond the level of being cut into destruction, and that is what God Almighty decreed and decreed regarding the death of Imam Sharaf al-Din bin Abi Asroun, may God Almighty have mercy on him, and what happened with his death. From the decrease in the land from its outskirts, and from the hostility of the people of the sect, and the pleasure of the people of their disagreement, then it was a knowledge of knowledge that was established, and a remnant of the remnants of the righteous predecessors who were counted, and knowledge in the Levant was planted by him, and everyone who benefited from it was, and to him he attributed himself, may God be pleased with him, and pleased with him, and soaked with water Mercy is His abode, and God knows my grief over the loss of His presence, my despair over the world being devoid of His blessings, and my concern over what I lacked from the abundant share (it was) of His supplications. And he did not die, thanking God, until he completed his occultation with honorable and righteous children, and he created students for the advancement of knowledge, and for Umrah to be traversed, and until he built schools and mosques for God, and he revived his days and nights between bowing and prostrating, for he is alive for his glory, but we are the dead because of his loss (Deaths of Notables, Ibn Khallikan, (3 pm/p. 54).

This is Ibn Abi Asroun’s distinguished personality. He was comprehensive in his aspects. He had an impact in the field of judiciary, fatwa, politics, administration, diplomacy, and the embassy. He enjoyed a sufficient amount of knowledge and literature that qualified her to occupy the most prestigious and prestigious positions, which are: the judiciary, the embassy, ​​and the sheikhdom. Al-Shafi’i in its era, may God Almighty have mercy on him.

MSee the article:

1. Modernist Schools in the Levant, Sadiq Ahmad Daoud Judeh, Al-Resala Foundation, Dar Ammar, 1st edition, 1406 AH, 1986 AD.

2. Biographies of Noble Figures, Shams al-Din Muhammad Ahmad al-Dhahabi, Al-Resala Foundation, 7th edition, 1990 AD.

3. The Era of the Zengid State, Ali Muhammad al-Salabi, Iqraa Foundation, Cairo, Egypt, 1st edition, 2007 AD.

4. Mufarrej Al-Kroub fi Akhbar Bani Ayoub, Jamal Al-Din Muhammad bin Salem bin Wasil.

5. Deaths of Notables and News of the Time, Ibn Khallikan, edited by Ihsan Abbas, Dar Sarid, Beirut.

6. The role of jurists and scholars in the jihad against the Crusaders during the Crusade movement, Asiya Suleiman Nuqli, Obeikan Library, 2002 AD.

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