كتاب فضل ال البيت - تقي الدين المقريزي

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تحميل كتاب فضل العائلة النبوية PDF - تأليف تقي الدين المقريزي

The Muslim historian, Sheikh of Egyptian historians "Ahmad ibn Ali Al-Maqrizi", known as "Taqi Al-Din Al-Maqrizi", was born and died in Cairo (764 AH - 845 AH) (1364 - 1442 AD) of those who were interested in history in all its aspects. Al-Maqrizi was a historian, a theologian, and a scholar of great intellect. He delved into the origins of humans and religions, and he had knowledge of the beliefs of the People of the Book. He was known for his good manners, generosity, humility, and his dedication to seeking knowledge and studying. He loved memorization, regular worship, and excelled in prayers and tranquility. He spent most of his time at home. (The historian Al-Sakhawi accuses him of not being proficient in narrating incidents about the early generations, but historians did not rely on what Al-Sakhawi mentioned because Al-Maqrizis works testify to his knowledge and excellence – Ibn Hajar, who is an elder of Al-Sakhawi, says about him "in Al-Maqrizi" that he has outstanding poetry and elegant prose). Another historian describes him as follows: (Al-Maqrizi was widely knowledgeable in various aspects of history, and his works bear witness to that, despite Al-Sakhawis denial, as that was his opinion about most of his contemporaries). He was known as Al-Maqrizi because of a neighborhood in Baalbek known as "Al-Maqrizi neighborhood," and it is said that his ancestors were from Baalbek, and his father went to Cairo where he held some positions. Al-Maqrizi was born, as he himself mentioned, after the year 760 AH, and Ibn Hajar says that his birth was in the year 766 AH, as he saw it in Al-Maqrizis handwriting. As for the Imam Al-Suyuti, he says that his birth was in the year 769 AH. As for his death, there is agreement that he died in Egypt on the afternoon of Thursday, 16th of Ramadan in the year 845 AH in Cairo and was buried on Friday before prayer at the Beit Al-Soosiya Al-Baybarsiya courtyard. (Al-Maqrizi was respected by the officials of the state at his time, and they offered him prestigious positions, but sometimes he accepted and sometimes he refused. In his later years, he became very interested in knowledge and turned away from all the aspects of life and excelled in it. He dedicated himself to knowledge, and his inclination towards history was greater than others, which made him famous for it, and after his fame, he wrote a lot and excelled in his works, which exceeded hundreds of volumes, as he said about himself, and rarely did he write a lot. He followed the Salafi creed and was influential in the Gnostic path, loving the righteous ancestors, appreciating their school of thought and creed, and defending them during a time when there were conflicting beliefs. Al-Maqrizi held various positions in the state during his time, where he served as a judge, a preacher, and an imam several times. He also worked with King Al-Dhaher Barquq and entered Damascus with his son Al-Nasir in 810 AH, and he was offered the judiciary of Damascus, but he refused. He later returned to Egypt. Al-Maqrizi held a high position among Egyptian historians in the first half of the ninth century AH, as most of the major historians were students of Al-Maqrizi, such as Abi Al-Mahasen Yusuf ibn Taghri Birdi, the author of the historical book "The Radiant Stars in the Kings of Egypt and Cairo," and Al-Sakhawi. As for Ahmad ibn Ali Al-Maqrizi, there is no dispute that he was the leading figure among Egyptian historians in the first half of the ninth century AH, and sufficient evidence for this is that the majority of that generation of historians in Egypt were students of Al-Maqrizi. Al-Maqrizis book "Al-Sulook limarifat Daul Al-Malook" (The Conduct to Know the State of Kings) earned the first place among history books in his era, and among his other works is the book "Aqd Jewels Al-Asfat min Akhbar Madinat Al-Fustat" (The Necklace of Pearls from the News of the City of Fustat) in which Al-Maqrizi attempted to write about the history of Egypt during the period extending from the Arab conquest to the pre-Fatimid state. He also wrote the book "Itaath Al-Hanafa bi Akhbar Al-Khalafa" (Providing Comfort to the Nation through Revealing the Hidden) about the history of Egypt during the Fatimid state, and the book "Ighathat Al-Ummah bi Kashf Al-Ghammah" (Aid to the Nation through Exposing the Hidden) in which he talks about the history of famines in Egypt and their causes. Al-Maqrizi lived a part of his life contemporaneously with the Mamluk Sultanate by the Sea, as well as during the rule of the Mamluk Bahriyya Sultanate. Both were two strange governments that ruled Egypt for a relatively short period of time. The Mamluks were merely slaves bought and sold as commodities, and when the power of the Abbasid caliphs weakened and they turned away from caring for the people, they resorted to increasing the purchase of Mamluks, entrusting them with the sword, making them their in-laws, and their army. The same thing was done by the rulers of Egypt, such as the Tulunids, the Ikshidids, and the Fatimids. Then, as the power of the caliphs and sultans weakened and they continuously distanced themselves from the people, it opened up a broad space for the Mamluks themselves to aspire to power. These Mamluks managed to ascend to the throne, overthrow the weakened Ayyubids, defend the Muslims, and stand up to the Crusaders and the Mongols. Al-Maqrizis economic thought is characterized by a scientific approach, relying on material foundations in his discussions and presentations of issues. He adopts the principle of causality and denies the principle of fate. (For all matters, big and small, if their causes are known, it becomes easy for the knowledgeable to rectify them. Famines and similar events are not imposed on humans from above, coming by command and departing by command, nor are they a result of ignorance of nature without any role of humans. They are social material phenomena that do not always accompany people, but occur at times and cease at other times. They occur when their causes and reasons converge, and cease when those causes and reasons end, as everything is subject to development, being born, growing, and dying.)