Al-Imam al-‘Izz bin ‘Abdus-Salam
Language: English | Format: PDF | Pages: 68 | Size: 1 MB
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 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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