Many who have written on his biography mentioned that he had vast knowledge, he had a high status and position, and that he was a Faqeeh (expert in Fiqh).

His uncle, Ṣadr ad-Dīn Sulaymān Ibn Abī Al-Īzz (d. 677/1278), was also a great Ḥanafī scholar and writer, and served as chief judge in Syria and Egypt.

Sulaymān's descendants also distinguished themselves as judges, muftis and professors Naturally, he had learned first from his family and seems to have completed his studies with them at an early age.

In 771/1369, Ibn Abī Al-Īzz moved to the Ruknīyyāh School, which was founded in 621 A.H. by Amir Rukn ad-Dīn Mankuras.

Along with teaching, Ibn Abī Al-‘Īzz also delivered sermons at the Afram Mosque (west of Aṣ-Ṣāliḥīyyāh) founded by Amir Jamal ad-Dīn Aqush Al-Afiam in 720/1320, as well as at Al-Ḥusban.

Towards the end of 776/1374, he was appointed judge in Damascus in place of Qāḍi Najm ad-Dīn, his cousin, upon the latter's transfer to Egypt.

Besides objecting, in principle, to this point of view, Ibn Abī Al-Īzz also noted his observations on various issues which the author discussed.

Furthermore, he should learn Arabic and grammar to the extent that he can express himself correctly and understand the Qur'ān and Sunnah well and also the writings of the Salaf.

The tradition, too, of appointing four imams, one from each school of fiqh, to lead the prayer in the House of Allāh at Makkah, he stated, should be discontinued.

There should be, he argued, one imām, and everyone, irrespective of the fiqh school he followed, should pray behind him[6] Ibn Abi al-Izz's sharh on al-Tahawi's creedal treatise al-Aqidah al-Tahawiyyah was controversial in some aspects among contemporary Maturidi judges, who summoned him to court due to his censure of Ibn Aybuk Damashqi's poem.

It happened that Ibn Abī Al-‘Īzz read it and wrote a letter to the poet stating his appreciation of the literary aspect of the ode.

The case was brought to the Sultan, who formed a council of scholars and jurists belonging to the different schools and asked for their opinion.

At the end of the fifth session, the council, led by a Shafi'ī judge, convicted Ibn Abī Al-Īzz for his views, consigned him to jail, removed him from his post, and fined him.

He suffered an ordeal that was caused by Ali ibn Aybak, the poet, who wrote a Qaseedah Nabawiyah that he opposed.

He opened his discussion of this topic with the following words: "People have debated the question as to which is superior: angels or human beings that are pious.

Had it been a duty, there must have been some text to guide us on this issue.” [12][13]However, he does enter into a discussion, cites the arguments of those who exalt the angels and of those who exalt the prophets and then concludes, “In short, this is an unimportant issue and that is why most of the writers on the subject have not discussed it; and Abū Ḥanīfah kept silent concerning it, as we have said before.”[14]The second issue concerning which he was accused dealt with the possibility of the prophets’ committing minor sins.

In the note which he wrote on the ode of Ibn Aybak, he upheld the possibility of prophets sometimes committing minor sins by mistake.

[15] Qāḍi ‘Ayaḍ, the famous Ash‘arī theologian and Mālikī jurist, wrote in his renowned work, Ash-Shifa.

This is also the view of Abū Ja‘far Aṭ-Ṭabarī and other scholars of fiqh, ḥadīth and kalām... Another group has refrained from saying anything positive on this issue.

Ibn Abī Al-Īzz resumed teaching at Jawharīyyāh and delivered sermons in the Mosque of Afram in the month of Rabi‘ al-Awwal in 791/1389.

Another tract, Siḥḥat alIqtiḍa’ bi al-Mukhalif, was written to defend the practice of offering prayers behind an imām of a different school.