Ibn Ata Allah al-Iskandari

Tāj al-Dīn Abū'l-Faḍl Aḥmad ibn Muḥammad ibn ʿAbd al-Karīm ibn Abd al-Rahman ibn Abdullah ibn Ahmad ibn Isa ibn Hussein ibn ʿAṭā Allāh al-Judhami al-Iskandarī al-Shādhilī was an Egyptian Malikite jurist, muhaddith and the third murshid (spiritual "guide" or "master") of the Shadhili Sufi order after Abu al-Abbas al-Mursi who was also his teacher.

Ibn Ata Allah al-Iskandari
Personal life
Born	658 AH / 1259 CE
Died	709 AH / 1310 CE [1]
Era	Medieval
Region	Alexandria
Religious life
Religion	Islam
Denomination	Sunni
Jurisprudence	Maliki[2]
Tariqa	Shadhili
Creed	Ashari[2]

Life

He was born in Alexandria and taught at both the al-Azhar Mosque and the Mansuriyyah madrasa in Cairo. He was responsible for systematizing Shadhili doctrines and recording the biographies of the order's founder, Abu al-Hasan al-Shadhili, and his successor, Abu al-Abbas al-Mursi. He is credited with having authored the first systematic treatise on dhikr, The Key to Salvation (Miftāḥ al-Falāḥ), but is mostly known for his compilation of aphorisms, the Ḥikam al-ʿAtā‘iyya or known as The Book of Wisdom.

Confrontation with Ibn Taymiyya

Ibn Ata Allah al-Iskandari was among the prominent scholars who confronted the controversial Hanbali theologian Ibn Taymiyya, who had been imprisoned multiple times for his views on various religious matters, including his severe criticism of Sufism. Their encounters became part of one of the most significant theological debates in Islamic intellectual history, centering around Sufism, the legitimacy of Prophetic intercession (tawassul), and the doctrines of Ibn Arabi.

One of the most notable moments between the two scholars occurred at the Al-Ḥusayn Mosque in Cairo. IIbn Ata Allah al-Iskandari was leading the praying there when Ibn Taymiyya, recently released from prison, joined the congregation and prayed behind him. After the prayer, the two exchanged respectful greetings.Ibn Ata Allah al-Iskandari, in a gesture of humility, apologized if he had played any role in Ibn Taymiyya’s imprisonment. Ibn Taymiyya responded with remarkable grace, saying,

“If you know anyone who believes they have hurt me, tell them Ibn Taymiyya holds no grudges. I am not affected by such matters; I only do what I believe to be right.”

In their ensuing discussion, they revisited points of deep theological contention, among them, the permissibility and nature of seeking the Prophet’s intercession, and the authenticity of the writings attributed to Ibn Arabi. Ibn Ata Allah al-Iskandari argued that many of Ibn Arabi’s ideas had been distorted or misrepresented, a view not uncommon among Sufi defenders. Despite their differences, Ibn Taymiyya is reported to have said of his opponent,

“I have never seen anyone who loves God more than Ibn ʿAṭā Allāh. He is among the most truthful people I have ever met.”

Their exchange, though rooted in disagreement, remained dignified and sincere, where Ibn Taymiyya acknowledged some points but remained Skeptic. This reflects the adab (etiquette) that once governed scholarly debate in the Islamic tradition.

Works

Ibn ‘Ata’ Allah’s works include:

• Kitab al-Hikam (The Book of Wisdom)^[3]
• Kitab al-Lata’if fi manaqib Abi l-‘Abbas al-Mursi wa Shaykhihi Abi l Hasan (The Subtle Blessings in the Saintly Lives of Abu l-‘Abbas al-Mursi and His Master Abu l-Hassan)^[4]
• Miftah al-falah wa misbah al-anwah (The Key of Success and the Lamps of Spirits).^[5]
• Kitab al-Tanwir fi isqat al-Tadbir (The Illumination on Abandoning Self-Direction)^[6]
• Al-Qasd al-mujarrad fi ma’rifat al-Ism al-Mufrad (The Pure Goal Concerning Knowledge of the Unique Name)^[7]
• Taj al-arus al-hawi li-tahdhib an-nufus (The Bride’s Crown Containing the Discipline of Souls)^[8]
• Unwan at-tawfiq fi adab at-tariq (The Sign of Success Concerning the Discipline of the Path)^[9]

Death and legacy

He died in 1309 while in Cairo.

The wide circulation of Ibn ʿAṭā Allāh's written works led to the spread of the Shādhilī order in North Africa, where the order's founder had been rejected in earlier attempts.^[10]

Commentaries on the Ḥikam have been made by some of the most famous masters of the Shadhili order such as Ibn Abbad al-Rundi, Ahmad Zarruq and Ahmad ibn Ajiba as well as non-Shadhilis like the Syrian Islamic law Professor Sa'id Ramadan al-Bouti. A modern English translation of Ḥikam by Muhammed Nafih Wafy was published under the title "The Book of Aphorism" by Islamic Book Trust in Malaysia in 2010.^[11]