Few trials are as intense as the pain of losing a child: we are left bewildered, sometimes angry, and our most fundamental beliefs may be challenged. The Virtue of Remaining Steadfast When Losing a Child is a compendium of consolations found in the earliest texts of Islam, the great majority of them attributed to the Messenger of Allah himself.
The devoted reader will learn how this uniquely painful suffering can be the occasion of reward by the Most Merciful, and a means of drawing nearer to Him and His Blessed Prophet. It is also hoped the book will serve as a useful reference work for; Imams, Hospital Workers and others with professional responsibilities.
The translator has included an in-depth research of Imam al-Suyuti’s biography in the book. Mufti Zaid Haspatel, a senior lecturer from Dar al-Uloom Zakariyya (South Africa) translated the book using four manuscripts. It is a translation of Imam Suyutis book with additional notes, index and an introduction.
This is the first book on the topic in the English language. Al-Suyuti was orphaned at an early age, and during the course of his life also lost a son, a daughter and his wife, which may have prompted him to write this book. The translator has also tasted the pain of which it speaks.
ABOUT IMAM AL-SUYUTI:
He is Abu al-Faḍl ‘Abd al-Raḥman ibn Abi Bakr ibn Muḥammad Jalal al-Din al-Khuḍayri al-Suyuti was an Egyptian religious scholar, juristic expert and teacher, and one of the most prolific Arab writers of the Middle Ages, whose works deal with Islamic theology. In 1486, he was appointed to a chair in the mosque of Baybars in Cairo. He adhered to the Shafi’i Madhab and is one of the latter-day authorities of the Shafi’i School, considered to be one of the Ashabun-Nadhar (Assessors) whose degree of ijtihad is agreed upon. An alternative spelling of his name is Jalaluddin.
Al-Suyuti was born on 3 October 1445 AD / 1 Rajab 849 AH in Cairo, Egypt. His mother was Circassian and his father was of Persian origin, while Al-Suyuti says that his ancestors came from Al-Khudayriyya in Baghdad. His family moved to Asyut in Mamluk Egypt, hence the nisba “Al-Suyuti”. Al-Suyuti’s father taught Shafi’i law at the Mosque and Khanqah of Shaykhu in Cairo, but died when Al-Suyuti was 5 or 6 years old. Al-Suyuti studied various subjects, including: Shafi’i and Hanafi jurisprudence, traditions (hadith), exegesis (tafsir), theology, history, rhetoric, philosophy, philology, arithmetic, timekeeping (miqat) and medicine. He started teaching Shafi’i jurisprudence at the age of 18, at the same mosque as his father did. In 1486, Sultan Qaitbay appointed Al-Suyuti shaykh at the Khanqah of Baybars II, a Sufi lodge. Al-Suyuti himself was a Sufi of the Shadhili order.
At one point, Al-Suyuti was named the Mujaddid of the 9th century AH. He also claimed to have become a Mujtahid (someone with the authority to personally interpret sources in order to give legal statements) in jurisprudence, hadith studies, and Arabic language. This caused friction with scholars and ruling officials, and after a quarrel over the finances of the Sufi lodge, he retreated to the island of Rawda in 1501. Al-Suyuti has written about diverse subjects in many works, over 700 according to the Dalil makhtutat al-Suyuti (“Directory of al-Suyuti’s manuscripts”), although numbers vary from over 500 to 981 according to a study from 1995. However, some of his works are just short pamphlets, including legal opinions. The first book he wrote was Sharh Al-Isti’aadha wal-Basmalah in 866H, when he was seventeen years old. Ibn Imad writes: “Most of his works become world famous right in his lifetime. His ability to write was phenomenal. His student Dawudi says: “I was with the Shaykh Suyuti once, and he wrote three volumes on that day. He used to dictate annotations on Hadith, and answer my objections at the same time. He was the most knowledgeable scholar in his time of the Hadith and associated sciences, knowledge of the narrators including the uncommon ones, the text of the hadith Matn, its chain of narrators isnad, the derivation of ruling from Hadith. He has himself told me, that he had memorized One Hundred Thousand Hadith.”
Al-Suyuti listed 283 of his own works in Ḥusn al-muḥaḍarah. In addition to the topic of religion, al-Suyuti wrote about medicine as well. Like the medicinal works of Abu al-Faraj ibn al-Jawzi, al-Suyuti’s book was almost exclusively based on Prophetic medicine rather than a synthesis of both Islamic and Greek medicine like the works of Al-Dhahabi. Al-Suyuti’s work focused primarily on diet and natural remedies for both serious ailments such as rabies and smallpox and simple conditions such as headaches and nosebleeds; he also touched on the toic of the cosmology behind the principles of medical ethics.
Some of his more famous works were:
— Tafsir al-Jalalayn تفسير الجلالين, “Commentary of the Two Jalals”); a Qur’anic exegesis written by Al-Suyuti and his teacher Jalal al-Din al-Mahalli.
— Al-Itqān fi ‘Ulum Al-Qur’an (translated into English as The Perfect Guide to the Sciences of the Qur’an,
— Al-Tibb al Nabawi الطب النبوي, “Prophetic medicine”)
— Al-Jaami’ al-Kabir الجامع الكبير
— Al-Jaami’ al-Saghir الجامع الصغير
— Dur al-Manthur درالمنثور in Tafsir
— Alfiyyah al-Hadith
— Tadrib al-Rawi تدريب الراوي both in hadith terminology
— Tarikh al-khulafa; History of the Caliphs; The Khalifas who took the right way, a partial translation of the History of the Caliphs, covering the first four Rashidun caliphs and Hasan ibn ‘Ali
— Tabaqat al-huffaz, an appendix to al-Dhahabi’s Tadhkirat al-Hufaz,
— Nuzhat al-julasāʼ fī ashʻār al-nisāʼ نزهة الجلساء في أشعار النساء
— Al-Khasais-ul-Kubra, which discusses the miracles of Islamic prophet Muhammad
— al-Muzhir (linguistics).
Al-Suyuti died on 18 October 1505.