A wonderful treatise on the reality and causes of trials and tribulations, their reasons, their benefits, there results and the correct understanding and approach towards them.
People often see, and hear of, the believers being afflicted with adversity and tribulations, and conversely they often see, and hear of, the disbelievers attaining leadership and wealth in this world. This leads them to believe that well-being in this world is only reserved for the disbelievers and only a fraction of it is given to the believers; and also to believe that nobility and might is for the disbelievers in this world and for the believers in the Hereafter.
About The Author: ‘Izz ud-din ibn Abdul Salam
‘Izz ud-din ibn Abdul Salam was’ born in Damascus in 577/8 A.H. He had the honor of being a student of several eminent scholars of those days such as Fakhr ud-din ibn ‘Asakir, Saif ud-din Amedi and Hafiz Abu Mohammad al-Qasim. According to certain annalists, he started education quite late but he soon acquired such a proficiency in the then sciences that his contemporaries have paid glowing tributes to his deep learning and brilliance of mind, Ibn Daqiq al-cId calls him Sultan ul-Ulema (king of scholars) in some of his works. When Izz ud-din migrated to Egypt in 639 A. H., Hafiz Abdul Azim al-Munziri, the writer of al-Targhib wat-Tarhib, suspended giving legal-opinions.
When he was asked the reason for it, he said : “It does not behoove any jurist to give legal-opinion where Izz ud-din happens to be present.” Another scholar Sheikh Jamal ud-din ibn al-Hajib was of the opinion that in Fiqah (jurisprudence) Izz ud-din excelled even al-Ghazali.
Al-Zahabi writes in his book entitled al-Ebar:”In his knowledge of Fiqah, devotion to religion and awe of God he had attained that degree of perfection which makes one capable of Ijtihad i. e. of interpreting the revealed law of God and of deducing new laws from it.” ‘Izz ud-din occupied the chair of professor for a fairly long period in the Madrasa Zawiyah Ghazaliyah of Damascus along with holding the offices of Khatib and Imam in the principal mosque of the city called the Ummayyad Mosque. Sheikh Shahab ud-din Abu Shama relates that ‘Izz ud-din vehemently opposed the innovations and later-day accretions like Salat-al-Raghayeb and the special prayers of mid-Shaban which had become so popular in his time that several scholars of note thought it prudent to keep silence about these.
Al-Malik al-Kamil insisted on ‘Izz ud-din for accepting the office of Qadi in Damascus which he accepted reluctantly after imposing a number of conditions. During the same period al-Malik al-Kamil appointed him as his envoy to the court of the then Abbasid Caliph.
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