The author of the book of al-Hikam which is quite popular in our country is Tajuddin, Abu al-Fadl, Ahmad ibn Muhammad ibn Abd al-Karim bin Atho al-Sakandari al-Judzami al-Maliki al-Syadzili. He came from the Arabs. His ancestors came from Judzam, one of the Kabah Kahlan that led to the Bani Ya'rib bin Qohton, the Arab nation famous for Arab al-Aa'ribah.
The city of Alexandria is the birthplace of this great mystic. Somewhere where his family lived and his grandfather taught. Although the name is so fragrant, but when this great Sufi was born there is no firm record. By examining the path of his life DR. Taftazani could suggest that he was born around 658 to 679 H. His father included Shaykh Abu al-Hasan al-Syadili-the founder of Thariqah al-Shadziliyya-as Ibn Atho 'narrated in his book "Lathoiful Minan": "My father told me, a when I faced Shaykh Abu al-Hasan al-Syadzili, then I heard him say: "By Allah ... you have questioned me about a problem I did not know the answer to, and I found the answer written on pens, mats and walls". 
Ibnu Atho's family is a family educated in a religious environment, the grandfather of his father's nasab path was a fiqh scholar of his time. Tajuddin adolescents have studied at high-level clerics in Alexandria such as al-Faqih Nasiruddin al-Mimbar al-Judzami. The city of Alexandria during the time of Ibnu Atho 'is indeed one of the cities of science on the Egyptian peninsula, because Alexandria is widely decorated by many scholars in the field of fiqh, hadith, suggestion, and arabic sciences, of course also contains many characters tasawwuf and the Auliya 'Sholihin It is therefore not surprising that Ibn Atho'illah grew up as a faqih, as was the hope of his grandfather.
But kefaqihannya continue berlanjt up to the level of Sufism. Which made her grandfather blatantly dislike her. Ibnu Atho 'recounts in his book "Lathoiful minan": "That his grandfather was a person who disagreed with tasawwuf, but they were patient with the attack from his grandfather. It is here that Ibn 'Atho's teacher Abul Abbas al-Mursy said: "If the son of an al-fiqih of Iskandariah (Ibn Atho'illah) came here, please tell me", and when I came, al-Mursi said: "Gabriel angel had come to the Prophet along with the guardian angel when the quraisy did not believe in the Prophet. The guardian angel then shook the Prophet and said: "O Muhammad ... if you will, then I will bring two mountains upon them". The Prophet sage wisely said: "No ... I hope that someday will come out the united and unholy people of them". Likewise, we must be patient with the attitude of the grandfather alim fiqih (grandfather Ibn Atho'illah) for the sake of people who are alim fiqih this ".
In the end Ibn Atho 'is indeed more famous as a great Sufi. But interesting also the journey of his life, from the discipline of pure fiqh to be able to combine fiqh and tasawuf. Therefore the biographical books mention the life of Atho'illah into three periods: The first period of this period began when he lived in Alexandria as a seeker of religious sciences such as tafsir, hadith, fiqh, suggestion, nahwu and others from the scholars of the scholars in Alexandria.
in that period he affected thoughts his grandfather who deny experts tasawwuf because kefanatikannya at the science fiqh, in this case IBN atho'illah told me: "I used to include the people who deny Abu Inter alia-Abbas Inter alia-Mursi, that before I be students he". my opinion that time that yaang there is only scholars experts dzahir, but they (expert tasawwuf) claim the things that large, while dzahir law against it ". the second period this is the most important in the life of the teachers hunters clarity this heart. this time starts since he met his teacher, Abu Inter alia-Abbas Inter alia-Mursi, year 674 H, and ends with his move to Cairo. in this period sirnalah keingkarannya scholars 'tasawwuf. when met with Inter alia-Mursi, he fell amazed and sympathy. finally he took thariqah directly from the teacher this. there is interesting story why he moved to choose the world Sufism this. once IBN atho' experience shocks the mind, his soul depressed. he wondered in his heart:" what should I hate Sufism. is a true if I don't like Abul Abbas Inter alia-Mursi?. after a long time I think, digest finally I origins myself to the approach, see who Inter alia-Mursi indeed, what he taught true. if indeed he is properly then it will appear. otherwise similarly let this be a way of my life that could not be in line with Sufism. then I came to majlisnya. I heard, listening to his talk diligently about problems syara '. about liability, eminence and so on. here is clear all that ternyat Inter alia-Mursi which later became teacher true this take Sciences directly from God. and praise for God, he has relieve worry that is in my heart ". it is thus, when he was sampled sweetness Sufism his heart increasingly moored to enter into and more in again. to-until he has alleged will not be able to be a Sufi true except with the entrance to the world in total, spend the entire time to teacher and leaving other activities. However, he did not dare decided wish it unless after get permission of the teachers Inter alia-Mursi. in this case IBN athoilah tell:" i'm facing my teacher Inter alia-Mursi, and in my heart is no desire to leave the science dzahir. haven't I Express what terbersit in my heart is suddenly he said: "in the city qous I have a friend his name IBN naasyi'. first he is a lecturer in qous and as vice ruler. he felt a bit of sweetness tariqah US. then he menghadapku and said:" my Lord ... what should I left my work today and submissive only on the Mr? ". I look at it briefly then I say:" no such tariqah US. remains with the position that have been determined God to you. what a line hands will be up to you also ". once told me that kind of the fact is advice for me, he said:" this is a state of the people Inter alia-siddiqiyyin. they are not at all out of a position that have been determined God until he himself issue them ". hear description length such I wake up and can't say word word. and thank God God have removed wishful doubt that exist in my heart, it looks like I just took off clothes. I was willing to calm with the position of a given by God". the third period begins since removals IBN atho 'from iskandariah to Cairo. and ends with his move to haribaan Supreme asih in 709 H. this time is the maturity and perfection IBN atho'illah in science fiqh and science tasawwuf. he distinguish between uzlah and kholwah. uzlah according to him is termination (link) maknawi not essential, born with creatures, that is in a way the salik (people uzlah) always control himself and keep it from perdaya the world. when a Sufi is dogged by uzlah his and comfortable with aloneness he entered the stages khalwah. and khalwah understood a way to the secret of the Lord, kholwah is assentation the presence of God and termination with the addition of Allah. according IBN atho'illah, the room is great for air-khalwah is high, as high as people berkhalwat it. length along he prostration. wide area of his seat. the room was no holes for inclusion of sunlight, far from the crowd, door meeting, and not on the home many residents. IBN atho'illah after the death of his teacher Abu Inter alia-Abbas Inter alia-Mursi tahum 686 H, a successor in developing tariqah syadziliah. this task he waistband next to the task of teaching in the city iskandariah. then when moving to Cairo, he served teaching and lectures in mosque Inter alia-Azhar. IBN Hajar said: "IBN atho'illah lecture in Azhar theme soothing heart and integrate perkatan-perkatan the average person with a history of-a history of salafus soleh, also a wide range of science. then no wonder if followers crowded and he is become a symbol of the good". same thing spoken by IBN tagri baradi: "IBN atho'illah are people who sholeh, talking on a chair Azhar, and attended by the audience that a lot. lecture was hit in the heart. he has knowledge in the words of experts the nature and people experts tariqah". including a teaching he is madrasah Inter alia-mansuriah hay Inter alia-shoghoh. he has a lot of students who become an expert fiqh and tasawwuf, such as the priest taqiyyuddin Inter alia-subki, father Tajuddin Inter alia-subki, author of the book "tobaqoh Inter alia-syafi'iyyah Inter alia-kubro". works as seoarang Sufi pious IBN atho' leave a lot arrangements as much as 22 book more. starting from the literature, mysticism, fiqh, nahwu, mantiq, philosophy to khitobah. his book of the most famous so that has been a world-renowned Islam is his book called hikam, which has been given a comment by some scholars in the future and has also been translated into some foreign language other termasuklah Malay and Indonesian. this book is recognized as well with the name of Inter alia-hikam Inter alia-ata'iyyah to membezakannya than books other also entitled hikam.
Karomah Ibn Athoillah Al-Munawi in his book "Al-Kawakib al-durriyyah said:" Shaykh Kamal Ibn Humam when the pilgrimage to the grave of this great guardian read Surat Hud to the verse which means: "Among them there are wretched and happy ...". Suddenly a voice from inside Ibn Athoillah's grave burst out loud: "O Kamal ... no one among us is wretched". For the sake of witnessing such a great karomah Ibn Humam intend to be buried close to Ibn Atho'illah when he died later.
Among the karomah authors of al-Hikam is, one of his disciples went to Hajj. There the disciple saw that Ibn Athoillah was in tawaf. He also saw the teacher behind the maqam Ibrahim, in Mas'aa and Arafat. When he came home, he asked his friends whether the teacher was going to Hajj or not. The student was instantly aghast when he heard his friends answer "No". Dissatisfied with their answers, he faces the teacher. Then the spiritual director asks: "Whoever you meet?" Then the student replied: "My lord ... I see my master there". With a smile of al-arif billah this explains: "The great man can fill the world. If only Wali Qutb in call from the burrow, he would answer it".
Died Year 709 H is the year of this virtual world misfortune. Since that year the great guardian who remains immortal of his name and kindness must move on to the nature of the barzah, closer to the Creator. However madrasah al-Mansuriyyah lucky enough because that's where the noble body separated with the soul. Thousands of mourners from Cairo and surrounding areas accompanied this beloved of God to be buried in the al-Qorrofah al-Kubro cemetery.