LUMINARIESDates for Some Luminaries of Blessed Memory who were either born or passed away during the month of Thu al-Qidah or, Qadah. THU al-QIDAH or, QADAH 1 Imam Abu Jafar Ahmad b. Muhammad b. Salaamah b. Salamah b. Abd al-Malik b. Salamah b. Sulaym b. Sulayman b. Janab al-Azdi al-Hajri al-Tahawi al-Misri (321/October 29, 933). His mother is the sister of Imam Ismail b. Yahya al-Muzani (264/878). Imams Subki (771/1370) and Isnawi (772/1371) mentioned in their Tabaqat that she was an eminent jurist in Egypt who attended the majlis of Imam Shafii (204/820). Imam Abu al-Qasim al-Rafii (624/1227) cited a narrative on her authority in the Book of Zakat of his al-Aziz, his seminal commentary on al-Wajiz of Imam Ghazali (505/1111)(which is more renowned as, al-Sharh al-Kabir). Imam Tahawi authored SharhMushkil al-Athar, and Ikhtilaf al-Ulama`that was abridged by Abu Bakr Ahmad b. Ali al-Jassas al-Razi (305370/917-980), the author of -Ahkam al-Quran. He also authored the renowned short treatise on Aqidahthat would be annotated by numerous later imams, most notably Muhammd b. Abu alIzz (792/1390). Abu Jafar al-Tahawi was born 10 Rabi I (239/August 24, 853). An annotated isnad to the Aqidah of Imam Tahawi is available free to students upon request (currently in Arabic only). 3 Imam Abu Abd-Allah Muhammad b. Ahmad b. Uthman b. Qaymaz b. Abd-Allah al-Fariqi alDahabi, al-Dimashqi (748/February 12, 1348), the grand hafizof hadith. On his authority we narrate his Tarikh al-Islam, Siyar Alam al-Nubala`, Tadkirat al-Huffaz Mizan al-I tidal, his Mu jam alMuhaddithin, his abridgment of al-Rawdh al-Unuf of Abu al-Zayd al-Suhayli (581/1185), and other works. Imam Abu Abd-Allah al-Dahabi was born 3 Rabi II (673/October 12, 1274). 5 Birth of Imam Abu Muhammad Ibn Hisham, Abd-Allah b. Yusuf b. Ahmad b. Abd-Allah b. Hisham al-Ansari al-Misri (708/April 25, 1309), the eminent grammarian who authored Qatr alNada, Shudur al-Dahab, Awdhah al-Masalik, his commentary on the Alfiyyah of Imam Ibn Malik (600672/1204-1274), and Mughni al-Labib. He passed away (761/1360). 6 Abu al-Waqt al-Sijzi, Abd al-Awwal b. Abu Abd-Allah Isa b. Shuayb b. Ibrahim b. Ishaq alHarawi al-Malini (553/December 7, 1158). He narrated theSahih on the authority of Abu al-Hasan alDawudi (364-469/974-1076), on the authority of Abu Abd-Allah Ibn Hammuyah al-Sarakhsi (293381/905-991), on the authority of Abu Abd-Allah Muhammad b. Yusuf b. Matar b. Salih b. Bishr alFirabri (231-320/845-932), on the authority of its compiler, our eminent grandfather in fiqh and hadith, the pride of Islam, Imam Abu Abd-Allah Muhammad b. Ismail b. Ibrahim b. alMughirah b. Bardizbah al-Bukhari al-Jufi (194-256/810-870). Abu al-Waqt was born 7 Thu al-Qidah (458/October 6, 1066), and heard the Sahih in the year 465/1072, when he was seven years old. 10 Birth of Imam al-Muzaffar Ibn al-Saaati, Ahmad b. Ali b. Taghlib al-Baghdadi (651/January 9, 1254). On his authority we narrate his Nihayat al-Wusul also known as, al-Badi fi Usul al-Fiqh, which uniquely combined Kanz al-Wusul ila Ilm al-Usul of Ali b. Muhammad b. Abd al-Karim b. Musa alBazdawi (400-482/1010-1089) and al-Ihkam fi Usul al-Ahkam of Ali b. al-Hasan b. Muhammad b.

Salim al-Amidi (631/1234). His own daughter Fatimah, a jurist in her own right, annotated her fathers juridical treatise, Majma al-Bahrayn wa Multaqa al-Nahrayn. Ibn al-Saaati passed away in Baghdad, on 4 Jumada I, 694/March 29, 1295, and was buried near al-Junayd b. Muhammad alBaghdadi al-Thawri (297/909). Tz.: Ibn al-Saaati, Ali b. Muhammad b. Ali b. Rustum al-Khurasani al-Dimashqi (553-604/11591208) is a famous poet. His anthology (Diwan) is translated to English. Tz.: Ibn al-Saaati, Ridhwan b. Muhammad b. Ali b. Rustum al-Khurasani al-Dimashqi al-Tabib (618/1221) is a famous doctor, horologist and musicianwho, like Abu Bakr al-Razi (Rhazes), was an accomplished lute player. He is the younger brother of the poet, Ali. He abridged and annotated the renownedQanun (Liber canonis) of Abu Ali Ibn Sina, al-Husayn b. Ali b. Abd-Allah (428/1037), and completed his kitab al-Qawlanj, his treatise on colic. 10 Um Abd-Allah Habibah bint Ibrahim al-Izz b. Abd-Allah b. Abu Umar Muhammad b. Ahmad b. Qudamah al-Maqdisi (745/March 24, 1345). On her authority, we narrate Juz` al-Hasan b. Arafah (257/871). She was born in 654/1256. 10 Muhammad b. Muhammad b. Sulayman b. al-Fasi b. al-Tahir al-Susi al-Rudani (1094/October 31, 1683), the compiler of Silat al-Khalaf bi Mawsul al-Salaf, one of the most comprehensive latter athbat among our masters ofhadith. He also authored Jam al-Fawa`id and abridged Talkhis alMiftah of Muhammad b. Abd al-Rahman al-Qazwini (666-739/1268-1338), and al-Tahrir fi Usul alFiqh of Imam Abu Abd-Allah Ibn al-Humam (790-861/1388-1457). al-Hafiz al-Rudani was born in 1037/1627. 12 Birth of Imam Abu Jafar Ahmad b. Ibrahim b. al-Zubayr al-Thaqafi al-Gharnati (627/September 29, 1230). He is our grandfather in the Qira`at and one of the eminent teachers of Imam Abu Hayyan al-Andalusi (745/1344), the author of the renowned exegesis, al-Bahr al-Muhit. On his authority, we narrate his Milak al-Ta`wil, the Tabsirah fi al-Qira`at al-Sab of Makki b. Abu Talib (437/1045), alIqna fi al-Qira`at al-Sab of Abu Jafar Ibn al-Badish (491-540/1098-1145), and the reading of Imam Nafi (169/785) through its Morrocan chain (isnad). He passed away on 12 Rabi I (708/September 7, 1308). 12 Birth of Imam Abu al-Abbas Ahmad b. Muhammad b. Abu Bakr b. Abd al-Malik b. Ahmad alQastallani al-Qutaybi (851/January 28, 1448). On his authority we narrate his Irshad al-Sariy, his commentary on Sahih al-Bukhari,al-Mawahib al-Ladunniyyah bi al-Minah al-Muhammadiyyah, which is annotated by Abu Abd-Allah al-Zurqani, and abridged by Yusuf b. Ismail b.Hasan b. Nasir alNabahani (1350/1931), his Masalik al-Hunafa ila Mashari al-Salat ala al-Nabiy al-Mustafa. He also authored Minhaj al-Ibtihaj: SharhMuslim b. al-Hajjaj, a commentary on Sahih Muslim, and al-Jana alDani fi HallHirz al-Amani, a commentary on the Shatibiyyah, as well as a biography of its author titled, al-Fath al-Mawahibi. He passed away 8 Muharram (923/February 10, 1517). He was married to Aishah al-Bauniyyah (922/1516). Tz.: Abd al-Baqiy b. Yusuf b. Ahmad b. Muhammad b. Ulwan al-Zurqani (1020-1099/1611-1688), is the commentator on Mukhtasar Khalil, itself annotated by Abu Abd-Allah Bannani, Muhammad b. al-Hasan b. Masud b. Ali b. Abd al-Wahid al-Fasi (1113-1194/1701-1780), titled al-Fath al-Rabbani.

Tz.: Abu Abd-Allah Ibn Fujlah, Muhammad b. Abd al-Baqiy (1055-1122/1645-1710), son of the above, is the annotator of al-Mawahib al-Ladunniyyah, and the commentator on the Muwatta`. 15 Abu al-Husayn Ibn Samun, Muhammad b. Ahmad b. Ismail b. Anbas b. Ismail (387/November 24, 997). He heard from imams Abu Jafar Muhammad b. Jarir al-Tabari (310/922), Abu Bakr b. Abu Dawud al-Sijistani (275/888) and heard the Mukhtasar of Abu al-Qasim Umar b. al-Husayn b. AbdAllah al-Khiraqi (334/946) from its author. On his authority, we narrate his uniqueAmali, through our grandfather in Qira`at and hadith, Abu al-Yumn Zayd b. al-Hasan al-Kindi (520-613/1126-1216). 16 Um Abd al-Wahhab, Aishah bint Abu al-Mahasin Yusuf b. Ahmad b. Nasir b. Khalifah b. Faraj b. Abd-Allah b. Yahya b. Abd al-Rahman al-Bauniyyah al-Dimashqiyyah al-Shafiiyyah (922/December 21, 1516), the prolific author of al-Mawrid al-Ahna fi al-Mawlid al-Asna and al-Fath al-Mubin fi Madh al-Amin, and numerous other poems in praise of the Noble Prophet Muhammad, may Gods peace and blessings be upon him and his family. 21 Imam Abu al-Hasan Ibn al-Nafis, Ali b. Abu al-Hazm al-Qarashi (687/December 24, 1288), the eminent physician. Ibn al-Nafis authored, SharhFusul Abuqrat, a lucid commentary on the Aphorisms of Hippocrates (470-410 B.C.), Sharh Tashrih al-Qanun, a commentary on the anatomy section of theLiber Canonis of Ibn Sina (Avecina), and other commentaries and refutations on numerous works of Galen (131-201 C.E.), and other works. He was born ca. 607/1210. 22 Imam Abu al-Abbas Ibn Taymiyah, Ahmad b. Abd al-Halim b. Abd al-Salam b. Abd-Allah alHarrani al-Dimashqi al-Hanbali (728/October 5, 1328). 23 Imam Abu Bakr Muhammad b. al-Tayyib b. Muhammad b. Jafar b. al-Qasim al-Baqillani al-Maliki (403/June 12, 1013). On his authority we narrate his renowned I jaz al-Quran, al-Intisar li al-Quran, and his theological treatises al-Insaf and al-Taqrib wa al-Irshad. He was born in 338/949. Tz.: Abu Bakr Ibn al-Baqillani, Abd-Allah b. Mansur b. Imran b. Rabiah al-Wasiti (Rabi II 29, 593/March 28, 1197), the imam of Qira`at who read on the authority of the Grand Imams Abu al-Izz al-Qalanisi, Muhammad b. al-Husayn b. Bundar al-Wasiti (435-521/1044-1127), the author of alIrshad fi al-Qira` at al- Ashr, and Abu Muhammad Sibt al-Khayyat. Imam Abu al-Faraj Ibn al-Jawzi read on the authority of Abu Bakr Ibn al-Baqillani when *Abu al-Faraj] was near eighty years of age. Tz.: Ibn al-Baqillani al-Hasan b. Maali b. Masud b. al-Husayn (568-637/1173-1240) is a Hanafi jurist. 23 Imam Abu Ali al-Hasan b. Masud b. Muhammad b. Ali b. Yusuf b. Ahmad b. Ibrahim b. Muhammad al-Yusi (1102/August 18, 1691), a mujtahid of the twelfth hijri century. He authored alQanun fi Jam al- Ulum, al-Budur al-Lawami, a commentary on Jam al-Jawami of Imam Subki (771/1370),Mashrab al-Am wa al-Khass, a prolific treatise on the Shahadahalong with his Muhadharat, his Rihlah, and other works. We narrate on his authority through Imam Abu alTayyib al-Shargi al-Fasi (1170/1757), the annotator ofal-Qamus al-Muhit, on the authority of his aunt, Zahra bint Muhammad b. Musa al-Fasi, the wife of Imam Abu Ali al-Yusi from him. He was born 1040/1361.

29 Imam Abu Abd-Allah Ibn Mandah, Muhammad b. Ishaq b. Muhammad b. Yahya b. Ibrahim Mandah b. al-Walid b. Sindah b. Battah b. Fayruzan b. Jahar al-Abdi al-Isfahani (395/September 13, 1005). With his passing, the compilation of hadith is considered complete. We narrate his kitab al-Iman on the authority of Um Yusuf Fatimah bint Muhammad b. Abd al-Hadi (719-803/13191401), on whose authority we also narrate his Amali and his Ardaf al-Nabiy. On his authority we also narrate Musnad Abi Hanifah of Abu Muhammad Abd-Allah b. Muhammad b. Yaqub al-Harithi (258340/872-951)through the authority of Zaynab Bint al-Kamal, and the Tafsir of Abu Muhammad Ibn Abi Hatem al-Razi (327/939), and his Ilal, the latter work through the authority of Maryam bint Ahmad al-Adraiyyah (719-805/1319-1403). Abu Abd-Allah Ibn Mandah, was born 310/922, the year Imam Tabari passed away. 29 Abu al-Abbas Ibn Abi Hajalah, Ahmad b. Yahya b. Abu Bakr b. Abd al-Wahid al-Tilimsani alMisri (776/May 10, 1375), the author of Diwan al-Sababah, that inspired Abu Abd-Allah Ibn alKhatib al-Gharnati (713-776/1313-1374) to write his Rawdhat al-Tarif. Ibn Abi Hajalah was born 725/1325. Imam Abu al-Hasan Ali b. Umar b. Ahmad b. Mahdi b. Masud b. al-Numan b. Dinar b. Abd-Allah al-Daraqutni al-Baghdadi was born in Thu al-Qidah (306/April 919). He is among our eminent forefathers in hadith and Qira` at. Through his authority, we narrate kitab al-Thiqat and other works of Imam IbnHibban (354/965)the compiler of the renowned Sahih: al-Taqasim wa al-Anwawho is one of Imam Daraqutnis teachers. We also narrate his ownSunanthrough the authority of Fatimah bint Abd-Allah b. Muhammad al-Hawraniyyah (737-818/1337-1415)his kitab al-Afradin its five-volume abridgment by Abu al-Fadhl Muhamad b. Tahir b. Ali al-Maqdisi (408-507/10171113)his al-Mu`talif wa al-Mukhtalif, al-Ilzimat wa al-Tatabbuand his kitab al-Ilal. Imam Daraqutni also passed in Thu al-Qidah (385/December 995). Abu al-Husayn Ibn Mu ti, Yahya b. Abd al-Mu ti b. Abd al-Nur al-Zwawi al-Hanafi passed away in Thu al-Qidah (628/September 1231) the Imam of Arabic who authored the Alfiyyah that Imam Abu Abd-Allah Ibn Malik (598-672/1202-1273) referred to in the beginning of his own Alfiyyah, as having had the virtue of precedence ( fadhl al-sabq). With due reverence and neither denial nor rebuttal, it should be noted that Imam Ahmad b. al-Mansur b. al-Agharr al-Yashkuri al-Dinawari (370/980) authored a poem in Arabic grammar (three centuries prior to Ibn Mu ti) that contained 2,911 verses. Its introduction alluded to numerous similar works of varying length that also preceeded it. Imam Abu al-Thana` Mahmud b. Abd al-Rahman b. Ahmad b. Muhammad b. Abu Bakr b. Ali alIsfahani (749/February 1349), the eminent commentator onMinhaj al-Wusul of Baydhawi (719/1319) and his Tawali al-Anwar; and on al-Badi fi Usul al-Fiqh of Imam al-Muzaffar Ibn alSaati, Ahmad b. Ali b. Taghlib al-Baghdadi (694/1295); and on the renowned Mukhtasar of Ibn alHajib (646/1248). Abu al-Thana` was born Shaban (674/1275). Zaynab b. Sulayman b. Ibrahim b. Rahmah al-Isirdi also passed in Thu al-Qidah (705/June 1306), past her eightieth year. She narrates the Sahih from our grandfather in hadith, Abu Abd-Allah Ibn al-Zabidi, al-Husayn b. al-Mubarak b. Muhammad b. Imran b. al-Musallam b. Yahya (545-631/11501234). Zaynab bint Yahya b. Sultan al-Ulama`, Abd al-Aziz b. Abd al-Salam al-Sulami also passed in Thu al-Qidah (735/July 1335). Along with her grandfathers works, on her authority we also narrate al-

Mujam al-Saghir ofTabarani, the Juz` of al-Hasan b. Arafah and numerous smaller hadithcollections. She was born (648/1250). Queen Dilshad bint Dimashq Khwaja b. Joban ruled over the affairs of Iraq in her era. Her husband was viceroy. She also passed away in Thu al-Qidah (752/January 1352). Dilshad is Persian for joyful heart. May Allah bless and have mercy upon them all.Tafseer Ibn Abbas Mufassir e Azam Tarjuman ul Qur'an Hadhrat Abdullah Ibn Abbas And Lebab Naqul Fi Asbab al Nuzul (Urdu) Of Imam Alamah Jalaluddin Suyuti Tarjuma Qur'an Hakim Hazrat Maulana Fateh Mohamed Jallendhri Tarjuma Tafseer wa muqaddimah, Muhammad Ahmadd Atif Makki Darul Kutub, Pakistan Hardback, 3 Volumes

This book is narrations that are related from the great companion who was known for his extensive knowledge and understanding of the Quran, Abdullahi Ibn Abbas. It also includes Lebab Naqul Fi Asbab al Nuzul (Urdu)

Abdullah was the son of Abbas, an uncle of the noble Prophet. He was born just three years before the Hijrah. When the Prophet died, Abdullah was thus only thirteen years old When he was born, his mother took him to the blessed Prophet who put some of his saliva on the babe's tongue even before he began to suckle. This was the beginning of the close and intimate tie between Abbas and the Prophet that was to be part of a life-long love and devotion. When Abdullah reached the age of discretion, he attached himself to the service of the Prophet. He would run to fetch water for him when he wanted to make wudu. During Salat, he would stand behind the Prophet in prayer and when the Prophet went on journeys or expeditions, he would follow next in line to him. Abdullah thus became like the shadow of the Prophet, constantly in his company. The Khalifah Umar ibn al-Khattab often sought his advice on important matters of state and described him as 'the young man of maturity'

The Garden of the Gnostics : English Translation of Bustan al Arifeen (Imam Nawawi)ISBN: none Author: Imam Abu Zakariyya Muhyi'd-Din ibn Sharaf an-Nawawi; Aisha Bewley (translator) Publisher: Al-Farooq International (2001) Pages: 107 Binding: Paperback Description from the publisher:

The purpose of this book is to make clear how to travel the path of the rightly-guided. It will show how to take on the excellent qualities of the Salaf, Allah-willing. The author mentions some of the pearls and realities of gnosis. It is composed in such a way so as not to bore the reader and so as to render its subject matter easy to remember. This book also contains some of the uplifting saying of the Salaf, the meaning of certain inspiring stories and some beautiful poems. In most cases it is demonstrated whether the hadiths are sound or excellent, and their chains of transmission are clearly set down. Whatever is obscure or hidden in them is made clear. Necessary definitions are provided in order to avoid distortion and to shun alteration or twisting the meaning. Certain things may be mentioned and then the chain of transmission stated so that it might take firm hold in the reader. The isnad of transmission may be condensed and shortened to avoid lengthiness. This book is meant for people who worship and for people who are not in need of the science of isnads and may even rather dislike them. Most of what is quoted - by the praise and bounty of Allah has an isnad which is already famous in wellknown books. Should there be a difficult phrase or name in a hadith or story, it will be defined and concisely explained. This book contains various science of the Shari'ah, some of the subtleties of hadith, the science of fiqh and the manners (adab) of the deen. It also contains some of the science of hadith and some fine points of hidden fiqh. It contains important points concerning belief and some gems of principle. It includes subtle marvels which stimulate remembrance of Allah, which should be mentioned in gatherings. It deals with gnosis of the hearts, their sicknesses and their treatment and cure. Should something arise which would require an explanation beyond the scope of this book, what is meant by it will be explained succinctly, or you will be referred to its full explanation found in one of the books of those scholars who possess insight and true understanding.

Translated by Aisha Bewley Paperback 107 Pages Imam Nawawi says in the preface: "The Purpose of this book is to make clear to you how to travel this path. It will show you how to take on the excellent qualities I have described. Allah willing, I will mention some of the pearls and realities of Gnostics. It will be composed in such a way so as not bore the reader and so as to render its subject matter easy to remember. Allah willing I will quote some of the uplifting sayings of the salaf." About Imam al-Nawawi (d. 676/1277)Imam Yahya ibn Sharaf al-Nawawi was Born in the village of Nawa in Southern Syria, Imam Nawawi spent most of his life in Damascus where he lived in a simple manner, devoted to Allah, engaging single-mindedly in worship, study, writing and teaching various Islamic sciences. . Although best known for his works in hadith, Yahya ibn Sharaf al-Nawawi (d. 676/1277) was also the Imam of the later Shafi'i school of Jurisprudence, and widely acknowledged as the intellectual heir to Imam Shafi'i. He was a renowned scholar and jurist who dedicated his life to the pursuit of Islamic learning. Imam Nawawi died at the young age of 44 years, leaving behind him numerous works of great

Farid Ad-Din 'Attar's Memorial of God's Friends: Translated with an Introduction by Paul Losensky: Lives and Sayings of Sufis: Translated with an ... of Western Spirituality (TM) Series) [Paperback]Paul E. Losensky (Author) Kitab at-Tauhid Dalam ranah Ilmu Kalam, al-Maturidi adalah nama yang sudah tidak asing lagi. Ia adalah pendiri aliran Maturidiyyah yang diketegorikan sebagai representasi teologi ahli sunnah, di samping Asyariyyah yang digawangi Abu al-Hasan al-Asyari. Al-Maturidi dikenal sebagai seorang teolog, dan faqih dari Madzhab

Hanafi, bahkan seorang ahli tafsir. Nama lengkap al-Maturidi adalah Abu Manshur Muhammad bin Muhammad bin Mahmud al-Maturidi. Ia dilahirkan di Maturid, sebuah desa (qaryah) yang masuk ke dalam wilayah Samarqand. Ia acap kali dijuluki Imam al-Mutakallimin (Imam Para Teolog) dan masih banyak lagi yang kesemuanya menunjukkan kelas intelektual dan jihadnya dalam membela sunnah, akidah, dan menghidupkan syariat Islam. Tak ada penjelasan pasti dari para sejarawan tentang tahun kelahiran al-Maturidi. Tetapi menurut Dr. Ayyub Ali, al-Maturidi lahir sekitar tahun 238 H / 852 M. Alasan yang dikemukakannya adalah bahwa salah satu murid al-Maturidi, yaitu Muhammad bin Muqatil ar-Razi wafat pada tahun pada tahun 248 H / 862 M. [Ayyub Ali, A History of Muslim Philosophy, vol. I, h. 260]. Jika pandangan Dr. Ayyub Ali itu benar, maka al-Maturidi kurang lebih hidup selama seratus tahun. Sebab, para sejarawan sepakah bahwa al-Maturidi wafat pada tahun 333 H / 944 M dan dimakamkan di Samarqand. Salah satu guru al-Maturidi adalah Abu Nash al-'Ayyadhi yang merupakan teman seperguruannya di majlis yang diselenggarakan oleh Abu Bakr Ahmad al-Jauzani. Nama al-Maturidi memang tidak sementereng al-Asyari, tetapi kendatipun demikian ia banyak mewariskan karya-karya bermutu. Di antara peninggalannya adalah Kitab at-Tauhid. Al-Maturidi mengawali kitabnya dengan pembahasan tentang pembatalan taklid dan keniscayaan mengetahui agama dengan dalil. Dalam bagian ini al-Maturidi tidak menerima apapun alasan taqlid. Sebab taqlid bisa menimbulkan adanya pandangan yang berbeda dengan orang yang ditaqlid-i. Pada bagian selanjutnya al-Maturidi menjelaskan bahwa dasar yang dijiadikan untuk mengetahui agama adalah as-sam (wahyu) dan al-aql. [H. 3-4]. Pandangan teologi yang kembangkan al-Maturidi pada dasarnya adalah sama dengan al-Asyari. Metodologi yang digunakan keduanya adalah moderatisme. Dengan kata lain, pendekatan mereka adalah pendekatan yang berdiri di antara kelompok tekstualis -seperti kalangan Hasywiyyah, Musyabbihah, dan Mujassimah- dan kelompok rasionalis seperti Mutazilah. Misalnya, ketika al-Asyari membicang tentang atribut-atribut (shifat) Allah. Kalangan Mutazilah menegasikan atribut-atribut tersebut. Mereka mengatakan: Tidak ada (atribut, penerjemah) ilmu, kuasa, mendengar, melihat, hidup, kekal, dan kehendak bagi Allah. Sedang kalangan Hasywiyyah dan Mujassimah mengatakan: Allah memiliki ilmu sebagaimana ilmu-ilmu lainya, pendengaran sebagaimana pendengaran-pendengaran lainya, dan penglihatan sebagaimana penglihatan-penglihatan lainnya. Kedua pandangan di atas saling bertabrakan satu sama lainnya. Lantas al-Asyari mengajukan sebuah pandangan yang berdiri di tengah-tengah. Ia mengatakan: Sesunguhnya Allah memilik ilmu tetapi tidak sama dengan ilmunya makhluk, kekuasaan tetapi tidak sama dengan kekuasaanya makhluk, pendengaran tetapi tidak sama dengan pendengaran makhluk, dan penglihatan tetapi tidak sama dengan penglihatan makhluk.[Ibn Asakir, Tabyin Kidzb al-Muftari, H. 149]. Sikap al-Asyari mengenai atribut-atribut di atas juga diikuti oleh al-Maturidi. Hal ini terlihat dalam Kitab at-Tauhid-nya: Kemudian ditetapkan atribut (shifat) bagi Allah, yaitu Yang Mampu, Mengetahui, Hidup, Mulia, dan Yang Dermawan. Penamaan dengan atribut atribut tersebut adalah hak baik menurut sam (wahyu) dan akal sekaligus.hanya saja ada suatu kelompok yang melekatkan nama-nama tersebut kepada selain Allah karena menyangka bahwa penetapan nama-nama tersebut mengandung tasyabuh (keserupaan) antara Allah dengan setiap yang diberi namaakan tetapi kami telah menjelaskan ketiadaan tasyabuh dengan Allah karena kesuaian nama. Sebab, Allah dinamai dengan nama yang Ia buat sendiri dan diatributi dengan atribut yang Ia berikan sendiri. [H. 44]. Dari semua yang dibicarakan al-Maturudi dalam Kitab at-Tauhid-nya hemat saya ada satu hal yang menarik. Yaitu pembahasan mengenai nadhariyah al-marifah (teori ilmu pengetahuan). Dalam hal ini, al-Maturidi mendiskusikan tentang nilai pengetahuan dan parameter kebenaran dalam pengetahuan yang sampai kepada kita melaui indera,khabar, dan akal. Menurutnya, indera, khabar, dan akal merupakan jalan atau sumber bagi kita untuk mengetahui hakikat segala sesuatu. [H. 7]. Untuk memperoleh pengetahuan kita tidak mungkin bisa lepas dari salah satu ketiga sumber di atas. Misalnya, dengan indera kita bisa merasakan rasa enak, sakit dan lain-lain. Dengan khabar kita bisa mengetahui nama-nama kita, nasab, dan kejadian-kejadian masa lalu. Sedang dengan akal kita bisa

memahami apa yang diperintahkan Allah. Sepanjang yang saya ketahui, kitab-kitab yang membincang mengenai Ilmu Kalam yang ditulis oleh para ulama sebelum al-Maturidi tidak menyinggung persoalan nadhariyyah al-marifah. Jadi, hemat saya hal ini menjadi satu kelebihan tersendiri bagi al-Maturidi. Kitab ini merupakan salah satu rujukan primer bagi pendangan teologi Sunni. Karenanya harus dibaca dan dikaji secara mendalam. Dengan membaca kitab ini, kita akan merasakan bagaimana akrobatik teologis al-Maturidi dalam mempertahankan keyakinan teologi kalangan Sunni. Salam

ENCYCLOPEDIA OF HADITH One of the largest and most diverse literatures in the world, the Hadith of the Prophet Muhammad has for fourteen centuries supplemented the Qur'an as a source of guidance for followers of Islam.Ranging over topics as varied as doctrine, prayer, taxation, government, fasting, pilgrimage, and spirituality, this unique reservoir of religious guidance is an indispensable foundation for the study and understanding of any aspect of the Muslim religion. A full-time team of qualified Hadith specialists has been working on the creation of a properly-edited and reliable text. Further, the process has benefited from the guidance of living Hadith authorities. The result has been the first critically-edited versions of the Hadith literature ever produced. This long overdue scholarly production has met with with acclaim and admiration from Hadith specialists around the world and opens new possibilities for research into early Islamic history, into Arabic literature, and into the complex disciplines of Islamic doctrine, law, and spirituality. For more detailed information please download the "Sunna Project" brochure. [PDF 1.3MB] Description of the Sunna Project 1a.Sahih al-Bukhari vol. I. 2000. 552 p. Sahih al-Bukhari vol. II. 2000. 528 p. Sahih al-Bukhari vol. III. 2000. 568 p. 1b.Al-Sultaniyya vol. I. 2000. 592 p. Al-Sultaniyya vol. II. 2000. 608 p. Al-Sultaniyya vol. III. 2000. 544 p. 2.Sahih Muslim vol. I. 2000. 656 p. Sahih Muslim vol. II. 2000.680 p. 3.Sunan Abi Daud vol. I. 2000. 448 p. Sunan Abi Daud vol. II. 2000. 500 p. 4.Sunan al-Tirmidhi vol. I. 2000. 520 p. Sunan al-Tirmidhi vol. II. 2000. 564 p. 5.Sunan al Nasai vol. I. 2000. 448 p.

Sunan al-Nasai vol. II. 2000. 536 p. 6.Sunan Ibn Maja. 2000. 688 p. 7.Muwatta Malik. 2000. 432 p. 8.Al-Maknaz vol. I. 2000. 576 p. Al-Maknaz vol. II. 2000. 680 p.

Screenshot of the Hadith CD-ROM9.The Hadith Database. CD-ROM plus Introduction. 2000. 144 p Note: CD-ROM database system requirements: Windows 2000, or Arabic enabled Windows 95,98, or ME edition 32MB of Free memory space 170MB of Free hard disk space 800x 600 screen resolution minimum

CERTIFICATIONS All of the Hadith texts are submitted for approval to the Islamic Research Institute of Al-Azhar University, Cairo, and are only released in printed and magnetic form once approval has been given.

ARABIC TYPEFACE The world's finest Arabic typeface has been developed and used throughout the Encyclopaedia of Hadith. This typeface is based on the font used for the 1932 King Fu'ad edition of the Qur'an, generally acclaimed as the high-point of Arabic typography. With the assistance of some of the worlds leading experts in Arabic calligraphy, at least a thousand additional characters have been added to enhance the texts readability and beauty, enabling the creation of the most beautiful Arabic pages ever seen since the demise of the manuscript tradition.

The Encyclopaedia of Hadith was produced in Germany according to the highest technical specifications. The nineteen-volume set, handsomely bound using a gold and blind embossed motif inspired by the celebrated Sultan Oljeitu Quran, preserved in the Egyptian National Library, and using both red and black ink on each page, sets wholly new standards for the production of Hadith texts.

Sahih al-Bukhari, in three volumes reading sample (PDF 552 kB)

Maknaz al-Mustarshidin, in two volumes reading sample (PDF 824 kB)

Timothy WinterTim (Timothy John) Winter (born 1960), aka Shaykh Abdal Hakim Murad, is a British Muslim thinker, professor, and translator. Winter has written about the interaction between Islam and secular issues spanning a wide range of disciplines. He has held a number of lectureships and administrative posts in British academia having to do with theology, the intellectual history of Islamic civilization, and international academic cooperation. He is the older brother of football writer Henry Winter. [http://www.telegraph.co.uk/sport/columnists/henrywinter/] Biography Background Winter was educated at Westminster School and graduated from Cambridge University in 1983 with a double-first in Arabic. He went on to study traditional Islamic sciences at the Al-Azhar University in Egypt and thereafter lived for several years in Jeddah, Saudi Arabia where he administered a commercial translation enterprise and maintained close contact with the Sufi shaykh, Habib Ahmad Mashhur al-Haddad. In 1989, he returned to England and spent two years at the University of London studying the Turkish and Persian languages. Career as an instructor and academic administrator As of 2007, Winter was a doctoral student at Oxford University. He simultaneously held several professional appointments and administrative offices at universities and in Islamic organizations, including: Shaykh Zayed Lecturer of Islamic Studies in the Faculty of Divinity at Cambridge University;

Director of Studies in Theology atWolfson College, Cambridge [ [http://www.divinity.cam.ac.uk/faculty/winter.html University of Cambrige, Faculty of Divinity] ] ; secretary of the Muslim Academic Trust (London); Director of the Anglo-Muslim Fellowship for Eastern Europe; President of the UK Friends of Bosnia-Herzegovina; and Director of the Sunna Project (see external link), which has published some of the foremost scholarly Arabic editions of the major Sunni Hadith collections. In 2008 he served on the Steering Committee of the Cambridge Interfaith Program [http://www.cip.divinity.cam.ac.uk] He has been a participant in the Scriptural Reasoning project. [Ford 2006:16] Publications of Tim Winter [http://www.cip.divinity.cam.ac.uk/uploads/tim-winter-cv.pdf Tim Winter curriculum vitae.] External links * [http://www.masud.co.uk/ISLAM/ahm/default.htm Text of Abdal Hakim Murad's articles (including "Contentions"). ] * [http://www.britishmuslimsong.co.uk British Muslim Song; a project initiated by Abdal Hakim Murad to recover, revive, and write Muslim songs by indigenous Britons.] * [http://www.meccacentric.com/hakim_murad.html Lectures by Abdal Hakim Murad on DVD and CD.] * [http://www.cmeis.cam.ac.uk/sunnaproject.htm Sunna Project.] * [http://www.bbc.co.uk/apps/ifl/religion/tftd/queryengine?attrib_1=author&oper_1=eq&val_1_1=Abdal+Hakim+Murad&submit=Search+author BBC Radio 4 Thought For The Day, delivered by Winter.] Notes References *Ford, David F. 2006. [http://www.scripturalreasoning.org/pdfs/an-interfaith-wisdom.pdf An interfaith wisdom: Scriptural Reasoning between Jews, Christians and Muslims.] [http://www.blackwellpublishing.com/journal.asp?ref=0266-7177 "Modern Theology"] , 2006 Jun, 22(3):345-366. ]

Look at other dictionaries: Timothy Winter Timothy Witer alias Abdal Hakim Murad ( 1960) ist ei britischer Schriftsteller i der Faculty of Diviity at the Uiversity of Cambridge ud eier der fhrede britische islamische Religiosgelehrte.Timothy Witer alias Abdal Hakim Murad (Deutsch Wikipedia) Westminster School Ifobox UK school ame Westmister School"The Royal College of St. Peter i Westmister" size 120px latitude 51.2954 logitude -0.740 dms motto "Dat Deus Icremetum" motto_pl established 1179 (Refouded i 1560) approx closed c_approx type (Wikipedia)

List of former pupils of Westminster School The followig people were educated at Westmister School, ad are sometimes listed with OW (Old Westmister) after their ame (collectively, OWW) There are over a thousad Old Westmisters listed i the Oxford Dictioary of Natioal Biography (Wikipedia) Maliki The Maliki madhhab (Arabic )is oe of the four schools of Fiqh or religious law withi Sui Islam. It is the third-largest of the four schools, followed by approximately 15% of Muslims, mostly i North Africa ad West Africa. Madhabs are (Wikipedia) Marmaduke Pickthall Ifobox Celebrity ame Marmaduke Pickthall captio birth_date May 19, 1875 birth_place Harrow, Lodo death_date 1936 death_place Brookwood, Surrey occupatio Muslim scholar(Mohammed) Marmaduke Pickthall (1875May 19, 1936) was a Wester (Wikipedia) Abdul Hakim Murad (militant) "This article is about the Pakistai militat Abdul-Hakim Murad, ot to be cofused with the former Timothy Witer, a Lecturer i Islamic studies at the Uiversity of Cambridge."Abdul Hakim Ali Hashim Murad ( _ar. ( ) Wikipedia) Abdul Hakim Murad Several men have had the name Abdul Hakim Murad. They include: Abdul Hakim Murad (militant) - convicted in connection with the Bojinka plot Timothy Winter - British Muslim scholar (Wikipedia) Henry Winter Hery Witer (bor February 18 1963 i Lodo) is football correspodet of "The Daily Telegraph", "Telegraph.co.uk" ad also writes a colum for "Four Four Two" magazie. He atteded Westmister School ad Ediburgh Uiversity. Witer ofte (Wikipedia) Shah Shahidullah Faridi Hazrat Shah Shahidullah Faridi (1915-1978) embraced Islam after readig "Kahful Mahjub" (The Uveilig of the Veiled), the classical treatise o Sufism writte by the famous sait Hazrat Ali bi Uthma al Hujweri. He left his home i search of (Wikipedia) List of Islamic studies scholars Scholars i Islamic studies are both Muslim ad o-Muslim scholars who work i oe or more fields of Islamic studies. "Islamic studies" a umbrella term for all Islam-related studies, related to both Islamizatio of kowledge ad a extrisic (Wikipedia)

Ibn al-Jawzi: A Lifetime of Da'wahAbuz-ZubairArticle ID: 1277 | 8119 Reads

Ibn al-Jawzi, () , Abd al-Rahman b. Ali b. Muhammad Abu al-Faraj, a jurist, traditionist, historian, preacher, one of the most famous Hanbalis of Baghdad, where he was born, most probably, in the year 511/1127[1], and whose ancestry goes back to Abu Bakr (ra). He was orphaned at the age of three and thereafter raised in care of his mother and paternal aunt, who later brought him to the mosque of Abu al-Fadhl Ibn Nasir, to be taught traditions (hadith). At this stage, Ibn al-Jawzi was probably no more than six years old.

Early Learning and TeachersBeing his first teacher as well as his maternal uncle, Ibn Nasir introduced him to many other teachers. Ibn al-Jawzi shows his gratitude to Ibn Nasir by writing the following in his notice: He heard numerous traditions, and had copious knowledge in that regard. He studied lexicography under Abu Zakariya. He is the one whom Allah Taala appointed for the purposes of guiding me to knowledge. He would exert great effort on my behalf during my childhood and take me to teachers. He made me study the Musnad of Imam Ahmad by reading it to Ibn al-Husayn, as well as collections of shorter chains (awali). I, at that time, hadnt a clue what learning is, due to my young age. He would make record of all traditions I heard. I studied with him for thirty years and did not benefit from anyone as I benefited from him.[2] Thus, Ibn al-Jawzi began his learning career from a very young age, and had over 90 teachers, three of whom were women.[3] His teachers who taught him traditions include Abu al-Saadat al-Mutawakkili, who gave him the authorisation (ijaza) to transmit works from al-Khatib al-Baghdadi; Ibn al-Husayn who taught him Musnad of Imam Ahmad; and of course, Ibn Nasir who started his career as a Shafii -Ashari, but later converted to Hanbalism in doctrine and jurisprudence, due to a dream he saw to that effect.[4] Amongst his Quran teachers was Abu al-Karam al-Hashimi - another convert from Shafiism to Hanbalism, of whom Ibn al-Jawzi states: He is the first to teach me the Quran when I was a child[5] - and most notably Abu Muhammad al-Muqri from whom he learnt various modes of recitations.[6] His education in jurisprudence began with one of the leading Hanbali authorities of the time, Ibn al-Zaghuni, which continued for several years. After the latters death in 527/1133, Ibn al-Jawzi became the student of Abu Bakr al-Dinawari until his death in 532/1137-8, after which he continued his law studies with other prominent Hanbali figures, such as Abu Yala al-Saghir, then finally, Abu Hakim al-Nahrawani. Later Ibn al-Jawzi became an assistant teacher for al-Nahrawani in his institute, and upon his death in 556/1161, Ibn al-Jawzi succeeded him as the professor. His preaching career (waz) also began at a very young age, when his teacher Ibn Nasir introduced him to Abu al-Qasim al-Alawi al-Harawi, who taught him the art of preaching. It was not long before he encouraged Ibn al-Jawzi to ascend the pulpit and deliver his first sermon attended by a crowd of 50,000, at the tender age of ten.[7] However, al-Alawi soon left Baghdad, after which Ibn al-Jawzis training on wadh was continued by Ibn alZaghuni until his death in 527/1133. In addition to his professors, he held in great admiration three scholars, even though he never personally met them: Abu al-Wafa Ali b. Aqil al-Hanbali; the Ashari-Shafii historian, a biographer and the author of Hilyat al-Awliya, Abu Nuaym al-Isfahani; and alKhatib al-Baghdadi, a famous traditionist and a historian, a Hanbali who converted to Shafiism.[8]

His Preaching Career

Although, Ibn al-Jawzi was a prolific author, who wrote extensively on many topics and sciences, his fame is due to his glorious preaching career, which in turn made him an influential religious political figure in Baghdad. As preceded, he gave his first sermon at the age of ten, but his career only advanced at the age of fifteen, upon the death of his teacher Ibn al-Zaghuni in 527/1133 when he requested that he should replace his teachers position. However, due to his young age, his proposal was turned down, yet his persistence led him to the vizier, who officially appointed him to deliver sermons in al-Mansur mosque.[9] By year 544/1149, Ibn al-Jawzi was appointed by Ibn Hubayrah, the pious Hanbali vizier, to hold his sermons every Friday in his palace, which was open to the public. His ever increasing popularity moved the Caliph al-Mustanjid to appoint him to deliver sermons in the Palace mosque, which were regularly attended by 10,000 to 15,000. Ibn al-Jawzi used this opportunity to show great valour in defence of sunnah and briskly attacked the ever growing madhab fanaticism in his time, as well as scholastic theological schools such as Mutazilism and Asharism.[10] However, after Ibn Hubayra became a victim of his rival conspirators and was subsequently martyred in 560/1164, life became difficult for Ibn al-Jawzi. The following year one of the colleges under the supervision of Ibn al-Jawzi was seized. Hence, his activism and influence vanished from the scene for five years, but reappeared after the death of Caliph alMustanjid in 566/1170. During the reign of al-Mustadhi, Ibn al-Jawzi developed strong ties with the Caliph, due to which he became of the most influential persons of Baghdad. This special relationship is illustrated by Ibn al-Jawzis work al-Misbah al-Mudhi fi Dawlat al-Mustadhi, which he wrote in praise of the Caliph. In 567/1171 when Salah al-Din al-Ayyubi re-established the Abbasid Khutba in Cairo after defeating the Fatimids, Ibn al -Jawzi demonstrated his rejoice by writing Kitab al-Nasr Ala Misr, after which he was authorised by the Caliph in 568/1172 to deliver sermons at the Badr gate in presence of the Caliph. In the same year he delivered many popular sermons that attracted extraordinarily large crowds of 100,000 attendees. In 569/1173, Ibn al-Jawzi was invited by the people of al-Harbiyya and Bab al-Basra, the two quarters of West Baghdad, to deliver a sermon in an open area between the two quarters. The sermon, however, was attended by people from all parts of the city. Ibn alJawzi led the multitude of congregation to the place of meeting and delivered the sermon. Since the meeting was held after sunset, the people of al-Harbiyya and Bab al-Basra men, women and children came out with candles to receive him. The number of attendees were estimated at 300,000, while the candles were estimated at a thousand, lighting up the plain and dramatising the occasion. In 570 he built his own college at Darb Dinar and on the first day delivered a series of fourteen lectures on different sciences. In the same year, he concluded his exegeses of the Quran and prostrated on the pulpit, claiming to be the first one to have completed a series of Quran exegeses in sermons since it was revealed. In the same year he was given the custody of another college, on which the name of Imam Ahmad was inscribed, along with a declaration that it had been relegated to the supervision of the champion of the sunnah, Ibn al-Jawzi. Such a growing influence of Ibn al-Jawzi, and by extension the Hanbali

Madhab, alarmed the members of other schools. In 571/1178-9 the Caliph granted Ibn al-Jawzi inquisitorial powers to combat the increasing Rafidhite influence in Baghdad. Ibn al-Jawzi ascended the pulpit and proclaimed to the crowds: Amir al-Muminin has heard about the growth of Rafdh, and has conferred upon me inquisitional powers to combat heresies. If you hear anyone from the public reviling the Companions, then inform me, for I will raze his house and land him in prison.[11] It is said that it was during this period Ibn al-Jawzi penned his famous Talbis Iblis (The Devils Deception), in critique of numerous heresies, social ills, and i n particular, the distorted version of Tasawwuf that had become widespread. Ibn al-Jawzis career and popularity reached its zenith in the year 574/2278 AH, which in turn empowered the Hanbalis in Baghdad. At this same time, the Caliph ordered that an inscription be engraved on the tomb of Imam Ahmad stating: This is the grave of the crown of sunnah, the most noble of the Ummah, one with high ambitions, the embodiment of the Book and the sunnah of Allahs Messenger, al-Imam Abu Abd Allah Ahmad b. Muhammad b. Hanbal al-Shaybani may Allah be merciful with him, ending with the date of his demise and Ayat al-Kursi. However, the followers of other madhabsbecame concerned at the growing Hanbali influence on the Caliph and complained, since it was never customary for the ruler to bestow the title of Imam to anyone other than a caliph.[12] Ibn al-Jawzi writes, describing the pinnacle of his success in the same yea r: Today I am the director of five colleges, and the author of 150 works in all subjects. More than 100,000 repented at my hands, and I cut off the hair of more than 10,000 lax young men.[13] No preacher saw a crowd as great as mine, which was attended by the Caliph, the vizier, sahib al-makhzan (Dhahir al-Din) and the senior scholars.[14] After the death of al-Mustadhi, al-Nasir ascended to power in 575/1179. Whilst it has been noted that al-Nasir inclined towards Shiism, the early part of his reign did not appear to reflect any change in Ibn al-Jawzis relation with the caliphate. This, nevertheless, was soon to change and land Ibn al-Jawzi in utter disgrace in year 590/1194.

His TrialYear 590/1194 marks Ibn al-Jawzis fall from grace. In this painful episode of his life, he was subjected to severe tribulation, exile and imprisonment. The cause of his trial was the bitter feud between him and the descendants of the famous Sufi Hanbali Shaykh Abd al Qadir al-Jaylani. During the vizierate of Abu al-Mudhaffar b. Yunus, a supporter of Ibn al-Jawzi and like him, also a student of al-Nahrawani a tribunal was setup for Rukn al-Din, the grandson of Abd al-Qadir al-Jaylani. The tribunal, which took place in the presence of Ibn al-Jawzi and other leading scholars, concluded in burning of his books, which contained zandaqah, heresies, astrology and in particular rasail ikhwan al-safa. Consequently, Al-Jaylanis institute, much to the disgrace of Rukn al-Din, was snatched away from him and placed in the care of Ibn al-Jawzi. However, after the dismissal of the vizier Ibn Yunus in 590/1194, Ibn al-Qassab, described by Ibn Rajab as a vile Rafidite (rafidhi khabith), was instated as the vizier. Ibn al-Qassab,

then went in pursuit of his rival, Ibn Yunus and his supporters. Rukn al-Din seized this opportunity to entrap Ibn al-Jawzi, and incited Ibn al-Qassab against him by suggesting that the former was a Nasibi (detractor of the Prophets family) and a descendant of Abu Bakr, enough reason for him to be disgraced and persecuted. Ibn al-Qassab, after seeking the permission of the Caliph al-Nasir, unleashed Rukn al-Din upon Ibn al-Jawzi. Rukn al-Din then proceeded to the house of Ibn al-Jawzi, where he publicly humiliated him and dragged him out of his house, which was then sealed off and his family dispersed. Ibn al-Jawzi was taken to Wasit in the middle of the night by Rukn himself and house arrested. Rukn, still seeking to further humiliate Ibn al-Jawzi, requested permission from the superintendent of Wasit to imprison Ibn al-Jawzi in an underground basement. The superintendent, who was also a Shiite, rebuked Rukn saying: O ye Heretic! Should I throw him therein merely upon your request?! Bring me the written decree of the Caliph, for by Allah, if he was of my sect, I would have sacrificed my soul and wealth in his service! Hence, Rukn simply returned to Baghdad. Ibn al-Jawzis imprisonment in Wasit did not prevent him from utilising his time to write and teach, whilst cooking and cleaning, at a very old age without any help. It is reported that Ibn al-Jawzi would complete the Quran daily, yet omitting Surah Yusuf, due to his deep sorrow over his son who shared the same name. It was after five years, in 595/1198-9 that his son, Muhiy al-Din Yusuf, became prominent through his preaching sessions, and successfully managed to intercede with the mother of the Caliph on behalf of his father, and thereby, facilitating Ibn al-Jawzis return to Baghdad. His arrival in Baghdad was emotionally celebrated by the inhabitants, who enthusiastically came out to receive him with a warm welcome. It was then announced that he would be holding a preaching session the following Saturday. The people thus began to reserve places for themselves immediately after having prayed the Friday prayer. Despite heavy rains that night, the masses could not be deterred from the much awaited sermon. The next morning, Ibn al-Jawzi began to deliver his sermon to an extraordinary large audience, such that many, due to the vast numbers present, were unable to hear his voice.

His death and funeralHe continued to give sermons and author numerous works, until the Ramadan of 597/1200. On the 7th of Ramadan, he sat at the mausoleum of the Caliphs mother to deliver his last sermon. After addressing the congregation, he fell ill for five days, and passed away on Friday between Maghrib and Isha at the age of eighty-six or eighty-seven. The next morning, his funeral was prepared and brought out of the house. The entire city of Baghdad came to a standstill as the masses gathered to attend the funeral. At first, his funeral was taken to the spot where he would deliver his sermons, and prayed over by his son, Abu al-Qasim. The crowds then carried the funeral to al-Mansur mosque, where he was prayed over again. By the time the crowds reached his grave, which was located near the grave of Imam Ahmad, it was time for the Friday prayer. It was one of the most extraordinary funerals in Baghdad, where the inhabitants of Baghdad showed their utmost remorse at the loss of an inspirational Islamic figure, a charismatic and earnest preacher, and a source of pride.

His DescendantsIbn al-Jawzi left behind three sons and six daughters: 1) Abd al-Aziz, his eldest son, who settled and preached in Mosul. He died at a very young age. 2) Abu al-Qasim Ali, his second eldest son. He began his preaching career at a very young age but left shortly, and instead, degenerated into an idler and accompanied irreligious people. He was extremely rebellious towards his noble father, such that when the latter was sent in exile to Wasit, he sold most of his father s books away for a dirt cheap price. Due to his behaviour, Ibn al-Jawzi had shunned him for years until he died. He would often say about his son: I pray against him every last third of the night.[15] 3) Muhiy al-Din Yusuf, his youngest son, who followed his fathers footsteps in learning and preaching. He also took responsibility for the Ministry of Commanding Virtues and Forbidding Evil in Baghdad, taught his Hanbali colleagues at al-Mustansiriyya institute, and later formed al-Jawziyya institute in Damascus. He was killed, along with the Caliph at the hands of the Tatars upon Hulagu Khans invasion of Baghdad. 4) Sitt al-Ulama senior, the eldest daughter and the wife of the jurist, Abu al-Abbas Ahmad al-Hammami; 5) Rabia, the mother of Sibt Ibn al-Jawzi; 6) Sharaf al-Nisa, the wife of Abd al-Wahhab al-Iyabi al-Hanbali; 7) Zaynab; 8) Jawhara and 9) Sitt alUlama junior, the youngest daughter.[16]

StudentsIbn al-Jawzi produced many students, the most notable of them were: Yusuf b. al-Jawzi, Abu al-Faraj Ibn al-Jawzis son who established al -Jawziyya institute in Damascus. He, along with his three sons, was killed by the Tatars upon the invasion of Baghdad by Hulagu Khan. His works include: Maadin al-Ibriz fi Tafsir al-Kitab al-Aziz in exegesis, al-Madhab al-Ahmad fi Madhab Ahmad, and al-Idah fi al-Jadal. Sibt Ibn al-Jawzi, his grandson from his daughter Rabia, a historian and a preacher like his grandfather. He was born and raised in Baghdad under the supervision of his grandfather, who then travelled to Damascus and settled therein. His works include: Mirat al-Zaman fi Tarikh al-Ayan, al-Jalis al-Salih, al-Intisar walTarjih, and many others. He was a convert from Hanbalism to Hanafism and apparently, Rafidhi-Shiism. Abd al-Ghani al-Maqdisi, one of the most prominent Hadith masters with outstanding knowledge on the narrators of traditions. He is the author of many famous works, such as al-Kamal fi Asma al-Rijal and Umdat al-Ahkam. Ibn Qudama al-Maqdisi, one of the major Hanbali authorities and the author of the profound and voluminous book on Law, al-Mughni, which became popular amongst researchers from all juristic backgrounds.

His Works

Ibn al-Jawzi is perhaps the most voluminous author in Islamic history. Al-Dhahabi states: I have not known anyone amongst the ulama to have written as much as he (Ibn alJawzi) did. According to Ibn al-Jawzi, he wrote his first book only at the tender age of thirteen.[17] It has always been difficult to determine the exact number of works authored by Ibn al-Jawzi. Al-Zirikli estimates it to be around 300[18], while Dr. al-Alwaji counted up to 574 works in his Muallafat Ibn al-Jawzi. However, this figure is far from accurate, and perhaps exaggerated, for al-Alwaji often repeats a title with a different wording, and gives it a separate count. Ibn al-Jawzi himself determined 150 works, at the time he was writing his rich historical piece al-Muntadham; and 250 by the time of his death.[19] Ibn Rajab lists over 180 compositions, whereas Ibn Taymiyyah, being an avid reader of Ibn al-Jawzis works, claimed to have counted over 1000 works, and later found even more, a claim that Dr. Abd al-Rahman al-Uthaymin, deems gross exaggeration. Although, Ibn al-Jawzis works range from law (fiqh), traditions (hadith), history and biography, his best contribution, as asserted by Ibn Taymiyyah were his Manaqib biographical series on some of the prominent Islamic figures. The following is a list of his works as documented by Ibn Rajab:

Quranic

Sciences

1) 2) 3) 4) 5) 6) Zad

Al-Mughni al-Masir Taysir Tadhkirat

fi fi al-Bayan al-Arib Gharib Ilm

al-Tafsir, al-Tafsir, fi fi Tafsir Tafsir

81 4

parts volumes al-Quran al-Gharib al-Gharib

Nuzhat

al-Uyun

al-Nawadhir

fi

al-Wujuh

wa

al-Nadhair

7) Al-Wujuh wa al-Nawadhir fi al-Wujuh wa al-Nadhair, a summary of Nuzhat al-Uyun alNawadhir 8) 9) 10) 11) 12) Umdat Al-Ishara Tadhkirat Funun Ward al-Rasikh ila al-Qiraat fi Uyun fi al-Mansukh wa al-Mukhtara, Uyun Ulum Funun al-Nasikh, 5 4 parts al-Mushtabih al-Quran al-Afnan parts

al-Mutanabbih al-Afnan al-Aghsan fi Marifat fi

13)

Al-Musaffa

bi

Akuffi

Ahl

al-Rusukh

min

Ilm

al-Nasikh

wal-Mansukh

Theology

14) 15) 16) 17) 18) 19) 20) 21) 22) Daf Al-Radd Minhaj Minhaj Bayan al-Wusul Ghaflat

Muntaqad ila al-Qail Ghawamidh Maslak Ahl Al-Sirr Shubhat Ala al-Tashbih, al-Mutaassib 4 Ilm bi al-Usul, Qidam Afal 5

al-Mutaqid parts al -Ibad al-Ilahiyat al-Aql al-Isaba al-Masun parts al-Anid

Traditions

and

Asceticism

23) 24) 25) 26) 27) 28) 29) 30) 31) 32)

Jami

al-Asanid Al-Hadaiq, Naqiy al-Naql,

bi 34

Alkhas

al-Asanid parts

5

parts Al-Mujtab

Al-Nuzha, Uyun Multaqat Irshad al-Muridin al-Hikayat, fi Rawdhat Ghurar al-Athar, Hikayat

2

parts al-Hikayat 13 al-Salaf parts al-Salihin al-Naqil 30 parts

33) 34) 35) 36)

Al-Tahqiq

fi

Ahadith Al-Madih,

al-Taliq,

2

volumes 7

(ISBN:

9775704480) parts 2 2 volumes volumes

Al-Mawdhuat Al-Ilal

min

al-Ahadith fi al-Ahadith

al-Marfuat, al-Wahiya,

al-Mutanahiya

37) Ikhbar Ahl al-Rusukh fi al-Fiqh wal-Tahdith bi Miqdar al-Mansukh min al-Hadith (ISBN: 9771420054) 38) 39) 40) 41) 42) 43) 44) 45) 46) 47) 48) 49) 50) 51) 52) 53) 54) 55) 56) 57) Manaqib Manaqib Manaqib Fadhail Fadhail Fadhail Fadhail al-Fudhayl Bishr Ibrahim Manaqib b. b. Umar Said Umar b. b. al-Hasan Ayadh, al-Hafi, Adham, Sufyan 7 6 4 b. Abd Al-Muhtasab Tuhfat Tanwir al-Tullab, Mudlahim fi 3 Mukhtasar Al-Sahm Akhyir Al-Fawaid Manaqib Mawt Mawt an al-Musib, al-Dhakhair, al-Shuyukh, Ashab 2 3 60 parts parts parts al-Hadith al-Khidhr al-Khidhr Al-Mashyikha Al-Musalsalat al-Nasab parts al-Sharaf Al-Alqab al-Khattab al -Aziz al-Musayyab al-Basri parts parts parts al-Thawri

58) 59) 60) 61) 62) 63) 64) Muthir Safwat

Manaqib Manaqib Manaqib al-Azm al-Safwa, 5 al-Sakin parts, ila Maruf

Ahmad al -Karkhi, Rabia Ashraf of al-Amakin Hilyat

b. 2

Hanbal parts al-Adawiyya

(ISBN: by

9775227593) Abu Nuaym parts al-Akhyar

abridgment

al-Awliya 4 Akhbar

Minhaj Al-Mukhtar

al-Qasidin, min

65) Al-Qati li Muhal al-Lijaj bi Muhal al-Hallaj, a rebuttal against the supporters of alHallaj, the pantheist who was executed by the agreement of the jurists from four schools. 66) 67) 68) 69) 70) Ilm Ujalat Al-Nisa al-Hadith al-Muntadhar wa al-Manqul ma fi Anna li Sharh yataalluq Aba Bakr Hal bi Amma al-Khidhr adabihin al-Rasul Al-Jawhar Al-Mughlaq

History

71) 72) 73) 74) 75)

Talqih

Fuhum fi

Ahl

al-Athar Tarikh al-Uqud

fi al-Muluk fi fi

Uyun

al-Tawarikh 10

wal-Siyar volumes al-Uhud al-Sawalif Baghdad

Al-Muntadham Shudhur Taraif

wal-Umam, Tarikh Tarikh

al-Dharaif Manaqib

Fiqh

76)

al-Insaf

fi

Masail

al-Khilaf

77) 78) 79) 80) 81) 82) 83) 84) 85)

Junnat Umad

al-Nadhir al-Dalail Al-Mudhab Masbuk fi

wa

Jannat Mushtahar fi

al-Nadhar al -Masail al-Madhab al-Dhahab Al-Nubdha

Al-Ibadat Asbab Kashf Radd al-Dhulma al-Lawm al-Hidaya an al-Dhiya fi li fi Sawm Arbab Radd Dawa Yawm

al-Khams al-Bidaya Ilkiya al-Ghaym

al-Dhaym

Art

of

Preaching

(wadh)

86) 87) 88) 89) 90) 91) 92) 93) 94) 95) 96) 97) 98) 99) Mawafiq

al-Yawaqit al-Muntakhab Muntakhab Muntakhal Nasim

fi fi

al-Khutab al-Nuwab al-Muntakhab al-Muntakhab al-Riyadh Al-Lulu

Kanz

al-Mudhakkir Al-Azaj Al-Lataif

Kunuz

al-Rumuz Al-Muqtabis

Zayn al-Marafiq Shahid (ISBN: wa

al-Qisas 2745134647) Mashhud

100) 101) 102) 103) 104) 105) 106) 107) 108) 109) 110) 111) 112) 113) Iqadh

Wasitat

al-Uqud Al-Lahab,

min

Shahid 2

wa

Mashhud parts Al-Mudhish

Saba Muhadathat Laqt Al-Muqad al-Wasnan Nakt Nuzhat min al-Raqadat al-Majalis bi Ahwal al-Haywan wal-Nabat, 2 2

Najd al-Aql al-Juman al-Muqim 2 parts parts parts al-Muntaha 20 (ISBN: parts 9775141494) al-Wuadh

al-Badriyya, al-Adib,

Muntaha Tabsirat Al-Yaquta, 2 al-Mubtadi, parts Tuhfat

Various

sciences

114) 115) 116) Ihkam

Dham Sayd al-Ishar bi

al-Hawa, al-Khatir, Ahkam

2 65 al-Ashar, 20

volumes parts parts

117) Al-Qussas al-Mudhakkirin (Also available in English: A critical edition, annotated translation 118) 119) 120) and introduction by Merlin Taqwim L. Swartz ASIN: B0007KE23O) al-Lisan Al-Adhkiya Al-Hamqa

121) Talbis Iblis, 2 volumes (A small part of the book has been translated and abridged

into 122) 123) 124) 125) 126) 127) 128) Tanwir

English Laqt

by al-Manafi fi Al-Shayb Amar

Dr. al-Tibb,

Bilal 2

Philips) volumes al-Khidhab al-Ayan

Al-Thabat al-Ghabash ala Ashraf Hifdh

ind fi Fadhl al-Ilm

al-Mamat, al-Sud wa

2 wal-Habash, 2

parts parts

Al-Hath

Dhikr 2

Kibar

al -Huffadh parts

al-Mawali,

129) Ilam al-Ahya bi Aghlat al-Ihya, a criticism of Ihya Ulum al-Din by al-Ghazzali 130) 131) 132) 133) 134) 135) 136) 137) 138) 139) 140) 141) Bayan al-Khata Min Al-Tibb wal-Sawab fi Ahadith Ibn Shihab, Ma Manaqib Qultuhu Al-Misbah Atf Tahrim al-Mudhi ala Al-Nasr Al-Majd Al-Fajr al-Sitr min li al-Muhill Dawlat al-Imam ala al-Makruh al-Mustadhi al-Ulama Misr al-Adhudi al-Nuri al-Rafi al-Ashar Al-Maqamat Rasaili al-Ruhani 16 parts

al-Ulama

al-Umara

wal-Umara Ala

142) Al-Baz al-Ashhab al-Munqadh ala man Khalafa al-Madhab, a treatise in Fiqh, and not another 143) 144) 145) title of Daf bi fi al-Tariq Shubah al -Tashbih according to 2 Ibn Rajab. volumes wal-Shuhur Ahmad

Al-Wafa Al-Nur Taqrib

Fadhail Fadhail al-Abad fi

al-Mustafa, al-Ayyam Fadhail

Maqbarat

146) 147) 148) 149) 150) 151) 152) 153) 154) 155) 156) 157) 158) 159) 160) 161) 162) 163) 164) 165) 166) 167) 168) 169) 170) 171) Aqd Dhamm Al-Zand Al-Fakhir Al-Manfaah Durrat Minhaj

Manaqib

al-Imam

al-Shafii Al-Uzlah Al-Riyadha

al-Isaba Funun Al-Dhurafa Manaqib Manaqib Fadhail al-Iklil fi

fi

Mahabat

al-Sahaba al-Albab wal-Mutamajinin

Abi

Bakr Ali al-Arab

al-Tarikh,

4

volumes Al-Amthal

fi

al-Madhahib min

al-Arbaah, 10 2 fi

2

volumes volumes volumes al-Wadh

Al-Mukhtar Ruus

al-Ashar, al-Qawarir,

Al-Murtajal Dhakhirat al-Waidh, Al-Zajr Al-Ins Al-Mutrib al-Wariy fi fi al-Wadh Ayyam Al-Majd Lughat al-Khanasir Abd al-Qadir, a fi al-Fiqh, Dhamm censure of

several

volumes al-Makhuf wal-Mahabba al-Mulhib

al-Nasiriy, al-Imam

2

parts al-Nasir al-Salahi

2 al-Khalifat Abd al-Qadir

parts al-Nasir al-Jaylani al-Hadith

Gharib

172) 173) 174) 175) 176) 177) 178) 179) 180) 181) 182) 183) 184)

Mulah Al-Fusul Salwat

al-Ahadith, al-Wadhiya al-Ahzan, Al-Mashuq ala

2 Huruf 10

parts al-Mujam volumes fil-Wadh

Al-Majalis Al-Wadh Qiyam

al-Yusufiyya

fil-Wadh al-Maqbari 3 parts Al-Muhadatha Al-Munaja

al-Layl,

Zahir Al-Nuhat Al-Murtaqa Hawashi

al-Jawahir

fil-Wadh, al-Khawatim, li ala man Sihah 2

4

parts parts Ittaqa al-Jawhari

185) Mukhtasar Funun Ibn Aqil, 10 odd volumes

Criticisms by Ibn al-JawziAshari theologians

Despite Ibn al-Jawzis doctrinal views on Allahs Names and Attributes often appearing contradictory, as we will see, he was, nevertheless, an ardent follower of the traditional Hanbali hostility towards the Asharis. His extremely hostile attitude towards the Asharis was well noted by Ibn Kathir as he states: Ibn al-Jawzi mentions in this year[20], in al-Muntadham, the death of al-Ashari, where he spoke ill of him, disparagingly in accordance with the habitual criticisms by the Hanbalis directed towards the Asharis, past and present[21] Ibn Kathir is referring to the following note of Ibn al-Jawzi on al-Ashari: He was born in 260 AH. He delved into the Kalam, and was upon the madhabof the Mutazila for a long time. He then decided to oppose them and proclaimed a doctrine which muddled up peoples beliefs and caused endless strife. The people never differed that this audible Quran is Allahs Speech, and that Gabriel descended with it upon the Prophet Allahs peace and blessings be upon him. The reliable imams declared that the Quran is eternal, while the Mutazila claimed that it is created. Al -Ashari then agreed with the Mutazila that the Quran is created and said: This is not Allahs Speech. Rather, Allahs Speech is an Attribute subsisting in Allahs Essence. It did not descend on the Prophet, nor is it audible.

Ever since he proclaimed this belief, he lived in fear for his life for opposing the orthodox community (ahl al-sunnah), until he sought refuge in the house of Abu al-Hasan al-Tamimi fearing his assassination. Then some of the rulers began to fanatically followed his madhab, and his following increased, until the Shafiis abandoned the beliefs of al Shafii and instead followed al-Asharis doctrine[22] The vehement defence of sunna and palpable attacks on unorthodox views, and in particular the Asharite views on the Quran, were a distinct feature of Ibn al -Jawzis sermons. His attacks against the Asharis include his famous remark, once made on the pulpit: The heretics claim; i) there is none in the Heavens, ii) neither is there Quran in the Mushaf, and iii) nor is there a Prophet in the grave; your three shameful facets [23] Ibn al-Jawzi writes, while complaining about certain Asharites indoctrinating the masses with the Asharite dogma: A group of Persian (aajim) heretics arrived in Baghdad and mounted the pulpits to sermon the masses. They would claim, in most of their gatherings: There is no Speech of Allah on this earth, and is the mushaf anything but paper, galls and vitriol?[24] Allah is not in the Heavens, and the slave-girl to whom the Prophet said: Where is Allah? was dumb and therefore pointed towards the sky, meaning: He is not from the idols worshipped on this earth.[25] They then said: Where are the letterists, who claim that the Quran is composed of letters and sound? Rather, the Quran is only an expression of Jibril! They continued in this vein, until the sacredness of the Quran diminished from the hearts of many.[26] He then mentions at length, the arguments for the orthodox approach towards the Quran, and commends Imam Ahmad b. Hanbal for his rigid stance on the issue, which united the Muslims on one belief: the Quran, which is contained in the Mushaf, is the uncreated Speech of Allah. He then denigrates al-Ashari, saying: Then, people did not differ in this issue, until there appeared Ali b. Ismail al -Ashari, who at first, held the beliefs of the Mutazilites. It then occurred to him, as he claimed, that Allahs Speech subsists in the Divine Essence (sifah qaimah bil-that). His claim, therefore, necessitated that the Quran we have is created.[27]Sufis

Ibn al-Jawzi was, in his early youth, influenced by abstentious Sufism, which left him with illness for several years, until he decided to abandon it.[28]His experience with Sufism, which by then had vastly drifted away from the sacred law, transformed him into one of the fiercest critics of the Sufis. His austere anti-Sufi stance was clearly demonstrated in his sermons and many of his works. Although, he was never a detractor of the ascetics amongst the early Muslims, his criticisms were mainly directed towards the deviant and abnormal tendencies that took root amongst the ascetics, and by his time, became known as Tasawwuf. Ibn al-Jawzi says in Talbis Iblis, whilst commenting on the origins of Tasawwuf: The Sufis are generally from the ascetics (zuhhad). Although, we have already mentioned the devils deception of ascetics, except that the Sufis varied from the ascetics by having specific qualities and states, and became known with certain characteristics, and hence, we had to single them out with criticism. Tasawwuf is a path (tariqa), the beginning of which was complete asceticism; however, later its followers permitted the enjoyment of songs

and dancing. At the time of the Prophet, the attribution was only to Iman and Islam, and hence it was said: so-and-so is a Muslim, or a Mumin. Then the terms zahid (ascetic) and abid (worshipper) were introduced. Then, there came a people who adhered to asceticism and worship, gave up the worldly life, devoted themselves to worship, and embraced a unique path and character.[29] Some have argued that despite Ibn al-Jawzis cynicism towards the Sufis, he did not discredit Sufism as a genre. To the contrary, they claim, he was in favour of Sufism, and this is reflected by a number of his works, such as his abridgement of Hilyat al-Awliya by Abu Nuaym, Ihya Ulum al-Din by al-Ghazzali and various laudatory biographies of early ascetics, such as Hasan al-Basri and Maruf al-Karkhi. The above conclusion is not quite accurate, for while Ibn al-Jawzi undoubtedly paid great importance to asceticism, morals and manners, yet he did, nevertheless, regard the entire genre of Tasawwuf to be other than zuhd, and moreover, foreign to Islam and an absurdity. This is clearly reflected in his criticism of Abu Nuayms Hilyat al-Awliya, where the latter considers the early generation of Muslims, including the Prophets companions and the four Imams, to be from the Sufis. Thus, Ibn al-Jawzi states, while listing his objections against Hilyat al-Awliya: The seventh objection comes against the ascription of Tasawwuf to the senior masters, such as Abu Bakr, Umar, Uthman, Ali, al-Hasan, Shurayh, Sufyan, Shuba, Malik, Shafii, Ahmad, whereas they had no knowledge ofTasawwuf. If one were to say: [Abu Nuaym] meant by that, abstentious worldly life (zuhd), since they were all zuhhad. We say in reply: Tasawwuf is a school well-known amongst its followers, which is not simply restricted to Zuhd. Rather, the school has particular qualities and disposition, known to its masters. If Tasawwuf was not something further added to Zuhd, there would not have been narrations from some of the aforementioned in condemnation of Tasawwuf. In fact, Abu Nuaym himself narrated in the biography of al-Shafii may Allah be merciful with him that he said: Tasawwuf is built upon lethargy. If a person were to practise Tasawwuf in the morning, he would not reach the noon, except that he has become obtuse. I discussed Tasawwuf extensively in my book called: Talbis Iblis. (Devils Deception)[30] Indeed, Ibn al-Jawzi dedicated two-thirds of his book Talbis Iblis to his scathing criticism of Tasawwuf. His abridgment of Hilyat al-Awliya, and summarisation of Ihya Ulum alDin by al-Ghazzali, is not a proof for his Sufi tendencies. On the contrary, it is an illustration of his deep antagonism towards Tasawwuf. The sole purpose of abridging such works was to purge, what he considered the unorthodox content from such works, to make them conducive to the intellectual wellbeing of the masses. Ibn al-Jawzis criticism of Tasawwuf did not spare the famous and respected ascetics, such as al-Junayd, Bishr alHafi, and even his co-Madhabist, Abd al-Qadir al-Jaylani, in censure of whom he wrote Dhamm Abd al-Qadir al-Jaylani(Censure of Abd al-Qadir al-Jaylani). Ibn al-Jawzis criticisms of the Sufis were directed at several fronts. He criticised them for the prevalence of pantheism amongst their ranks, and to that end he wrote Al-Qati li Muhal al-Lijaj bi Muhal al-Hallaj censuring al-Hallaj, the famous pantheist who claimed to be God, and was subsequently executed by the agreement of the jurists.[31] He attacked the Sufis for demeaning all aspects of worldly life, such that they would wilfully

and unwisely give away their belongings to remain poor. Ibn al-Jawzi states: What the ignorant amongst the ascetics call reliance (tawakkul), that is to spend all that one owns, is not legislated in religion. For the Prophet said to Kab b. Malik: Keep some of your wealth.[32] The Sufis were characterised by their deriding attitude towards the sacred knowledge, in favour of asceticism. Ibn al-Jawzi criticised them saying: From the amazing ways in which the devil plays his tricks, is by beautifying abandonment of knowledge. Yet, they [the Sufis] did not simply stop at that, but also engaged in insulting those busy with knowledge. This, only if they understood, is tantamount to insulting the Shariah; for the Messenger of Allah said: Convey from me[33] Ibn al-Jawzis remarks, ridiculing the early ascetics, only underline his rigid anti -Sufi attitude. He says about the early ascetics: I saw most of them in confusion. Those of them with good intentions are also not following the mainstream path in most of their affairs. A number of early ascetics wrote various books for their followers that are crammed full of abominations, and inauthentic reports, in which the authors instruct with that which is at odds with the Shariah; such as the works of al -Harith al-Muhasibi or Abu Abd Allah alTirmidhi, Qut al-Qulub by Abu Talib al-Makki, or al-Ihya of Abu Hamid [al-Ghazzali] al-Tusi. If a beginner were to open his eyes and desire to tread the path through these books, they would have led him to blunders, for they based their works on awkward narrations. I saw most of the people deviating from the Shariah, to whom the words of the ascetics became the Shariah itself. Hence, it was claimed: Abu Talib al -Makki said: From the Salaf were those who would weigh their daily intake against fresh branch-ends from palm-trees and notice it decreasing everyday! This practise was not known by the Messenger of Allah nor his Companions, rather they would eat but not to their fill. The life of the Messenger of Allah and his Companions was not like that of the ascetics of today. For the Messenger of Allah would laugh, joke, choose the best of things, race with Aisha may Allah be pleased with her. He would eat meat, love sweet dishes and water will be sweetened for him to drink. This is also how his companions were, until the ascetics discovered paths (taraiq), as if it were the beginning of another Shariah.[34] It is also vital to bear in mind that the remarks above were directed to a very small minority of the Sufis. As for the vast majority, for them Ibn al-Jawzi had the following to say: As for those who had incorrect intentions, from the hypocrites and the pretentious ones, for the sake of worldly gains, and for their hands to be kissed out of respect, then there is no discussion with them, and they are the majority of the Sufis![35]Philosophers

Ibn al-Jawzi dedicated a section of Talbis Iblis to the philosophers who had taken a route, other than that of the prophets in their search for the truth. He describes their intellectual ailment saying: They believed in what their speculations dictated to them without referring to the prophets. From them are those who believed in the doctrine of alDahriyya that the world has no creator Most of them affirmed an eternal cause (illa qadima) for the world, and then stated that the world is eternal, which has always been in existence along with Allah They also concealed their doctrine by saying: Allah is the creator of this world, meaning: figuratively and not literally Their doctrine also includes that the world is ever lasting; just as its existence has no beginning, it has no end.

They also believed that Allahs knowledge and ability is in fact His essence, in order to avoid affirming multiple eternal entities The philosophers also denied the resurrection, the return of souls to the bodies, and the bodily existence of Paradise and Hell, claiming that the two were merely paradigms for people to understand the concept of spiritual reward and punishment. He then turns to the devils deceptions of the Muslim philosophers, who admired Socrates, Plato, Aristotle and others for their excellence in metaphysics, yet didnt realise their mediocrity in theology. They were consequently, intellectually suspended in a world between Greek philosophy and Islamic theology. Ibn al-Jawzi remarks: We noticed the philosophers from the adherents to our religion, that their philosophical path earned them confusion, hence, they adhered to neither philosophy, nor Islam. In fact, amongst them is one who fasts the Ramadan and prays, and then begins to object at the Creator and prophethood, and denies the resurrection. Ibn al-Jawzi then wonderfully summarises the underlying cause of deviancy amongst the so-called Muslim philosophers and the Muslim monks, saying: Because the philosophers were close in time to the advent of our Shariah, as were the monks; some of our coreligionists stretched out their hands for the former, while the others for the latter. Hence, you see many of the dull-witted, when they look into doctrine, they become philosophers; and when they look into asceticism, they became monks. We ask Allah to make us steadfast upon our religion[36]Other Philosophies and Schisms

Ibn al-Jawzis masterpiece Talbis Iblis, in part, is regarded to be a critical heresiographical work which accounts the doctrine and criticisms of various religions and sects. Amongst the list of religions and philosophies criticised by Ibn al-Jawzi were Sophisticism (sawfastaiyya), al-Dahriyya, Tabaiyyun, Dualism (thanawiyya), Paganism, Zoroastrianism, the pre-Islamic ignorance (jahiliyya), the denial of prophethood, the Jews, the Christians, the Sabians, Astrologers, deniers of resurrection, and the believers in metempsychosis (tanasukh). The schisms and sects criticised by Ibn al-Jawzi include the Khawarij, the Rafidites (shias) and the Esoterics (batiniyya).Social and Ethical Ills

Ibn al-Jawzis age saw many social and ethical ills creeping amongst the ranks of notables such as the jurists, traditionists, linguists and preachers. Naturally, a considerable portion of Talbis Iblis reflects his efforts in challenging the growing corruption and an endeavour to bring about change. He mentions the recitors of the Quran who, on one hand, devoted their lives learning the most eccentric modes of recitation, whilst neglecting the basics of Islamic knowledge. This, according to Ibn al-Jawzi, often caused the recitors to introduce practises and traditions previously unheard of in Islamic history.[37] The traditionists also became a target of his criticisms for their excessive focus on transmission of the texts without understanding the essence and the meaning of those traditions. Their lack of understanding often forced them to pass erroneous and baseless verdicts. Another illness to be found amongst the traditionists at the time of Ibn al-Jawzi was their desire for fame by travelling far and wide in search of the shortest chains, or peculiar traditions. Some of the traditionists were accused by Ibn al-Jawzi of disparaging

their colleagues whom they were jealous of, under the guise of al-Jarh wa al-Tadil.[38] Although, the jurists had always taken pride in objective and unbiased attitude towards juristic research, by the age of Ibn al-Jawzi, blind partisanship towards the established madhabs began to take root, which eroded the spirit of objectivity to an extent, and gave birth to madhabist bias in juristic discourse. Ibn al-Jawzi challenged the growing trend by saying: Lethargy prevailed over the latter jurists that they could not study the science of traditions; so much so, that I noticed some of the senior jurists remark in their works about traditions found in authentic collections: It is not possible for the Prophet to have said such-and-such! I then noted that he would support his argument in an issue saying: Some of them narrated that the Prophet said such-and-such. He would then respond to the authentic tradition, which his opponent used in support of his argument, saying: This tradition is not known! All of this is a crime against Islam. Ibn al-Jawzi equally criticised the jurists for associating with the authorities without censuring them for their oppression and unjust dealings, which, as he argues, resulted in three vices: One: The ruler assumes, if I was not correct, the jurist would have censured me. How can I not be right, when the jurist is happy to consume from my wealth? Two: The layperson assumes, There is neither anything wrong wi th this ruler, nor his wealth, or his actions, for such-and-such jurist barely leaves his company. Three: The jurist, who thereby, corrupts his religion. The devil also deceived a group from the scholars, who remained aloof from the rulers and turned to worship and religion instead. The devil then beautified for them to backbite those of the scholars who enter upon the rulers, and therefore accumulated for them two wrongs: back biting others, and praise of one self.[39] Ibn al-Jawzi also focuses his criticisms on the preachers who failed to act upon that which they preached and sought fame; the poets and linguists who often lacked religiosity; the rulers who habitually bypassed the Sharai injunctions in pursuit of their political goals; and the masses for their heedlessness and ignorance of their religious, social and moral responsibilities. Ibn al-Jawzis criticisms, as presented in Talbis Iblis, proved to be a timeless collection of guidance and wisdom for the individual and the society, perhaps arguably, but sadly, more applicable in our time than his.

Criticisms of Ibn al-JawziIbn al-Jawzi, being a remarkable critic, was censured himself on a number of issues, some of which follow:Profuse errors in his works

Although Ibn al-Jawzi is remembered as a voluminous writer, the obvious disadvantage was the subsequent colossal number of errors in his works. For often, he would finish a book, and instead of revisiting it for corrections, he would begin another one; similarly, at times, he would write two books in different subjects simultaneously. He would frequently quote passages from various sources in different sciences, without thoroughly studying and

researching. Thus, it is reported that he would say: I am a compiler and not an author.His errors in Hadith

Although, Ibn al-Jawzi displayed great dislike for many authors to narrate week, and sometimes fabricated traditions in their works, while al-Ghazzali being the foremost of his victims; he, ironically, was guilty of the same. According to al-Dhahabi, while he was known with the exalted title of al -Hafidh, it was not due to his mastery in the science of traditions, but as a result of his vast knowledge and memorisation of copious narrations. Al-Dhahabi also mentions Ibn al-Akhdar being asked about Ibn al-Jawzi: Would not you respond to some of the errors of Ibn al-Jawzi? He said in reply: One can only critically study someone whose errors are relatively few. As for him, then he has countless errors. Al-Dhahabi then quotes al-Sayfs unwarranted comment: I have never seen anyone who is relied upon in his religion, knowledge and intellect, admiring Ibn Al Jawzi. Al -Dhahabi then beautifully concludes: If Allah is pleased with him, then they are irrelevant.[40] Al-Mawdhuat is amongst the famous works of Ibn al-Jawzi on fabricated traditions, which received wide acceptance as well as criticisms, the primary reason for which was his inclusion of numerous traditions that were, perhaps weak (dhaif), but not at all fabricated (mawdhu). Many of such traditions are found in the books of Sunan, and in fact, one in Sahih Muslim. A number of latter traditionists pursued his errors, such as al-Hafidh alIraqi, Ibn Hajar and al-Suyuti in his work al-Laali al-Masnuah.Self-eulogy

Ibn Rajab quotes Ibn al-Qadisi from his Tarikh that from the objections many had against Ibn al-Jawzi was that his speech consisted of eulogy, pride, presumptuousness, and frequent claims; no doubt he was guilty of some of that, may Allah overlook his faults.[41] Ibn al-Jawzis description of his sermons, fame and glory in his alMuntadham are an obvious reflection of such objections, which often puzzles the average reader with respect to his piety and humility on one hand, and his eulogy and assertions on the other. However, it seems Ibn al-Jawzi was well aware of such criticisms, and perhaps he even responded to them, albeit indirectly, saying: After I had devoted myself to a study of these latter (i.e. the traditions) and to the sciences which fall under rubric of hadith, scarcely a tradition was mentioned to me but that it was possible for me to say: It is a sound tradition (sahih), or a good tradition (hasan), or an absurd tradition (muhal). There are to be found in my books of wadh, achievements which even those experts [in this art] find impossible to match. I mention these achievements only out of gratitude, not out of pride, because those who see them will be astonished. But as for myself, I see only the excellence of the One who has made possible these achievements, and the inadequacy of my thanksgiving. Most assuredly, it was He who empowered me to speak extemporaneously for entire meetings without having to recourse to what I had memorised. Sometimes as many as fifteen verses [from the Quran] were recited in my presence at these meetings, following which I would immediately deliver a khutba relevant to each of the verses. And now I implore God to give me sincerity of purpose and assist me in profiting from my learning so that He may be the Master of that [learning] and the

Sovereign Lord over it[42]Theological errors

Ibn al-Jawzi created a storm in the traditionalist-textualist Hanbali school by writing his infamous book Daf Shubah al-Tashbih bi Akuff al-Tanzih(Rebuttal of the Insinuations of Anthropomorphism at the Hands of Divine Transcendence), which drew fierce attacks from all corners of the Hanbali world. The book came is a reaction to Ibn Hamid, Abu Yala and his Shaykh Ibn al-Zaghuni, who too were accused of fanaticism in their approach to affirming Allahs Attributes, for often they would use baseless and unfounded narrations to affirm them. Ibn Taymiyya writes about the three aforementioned: from the third category are those who heard the traditions and the narrations, glorified the beliefs of the early Muslims, yet also shared some of the principles of the JahmiteMutakallimun. They did not have as much expertise in the Quran, Hadith and traditions, as did the Imams of sunnah andhadith; neither from the angle of distinguishing between the Sahih and the Dhaif, nor from the angle of grasping the meanings of those texts. They also deemed some of the rational arguments of the Jahmite-negators to be correct, and therefore, saw a visible contradiction between the two (text and rationale). This was the case with Abu Bakr Ibn Furak, al-Qadhi Abu Yala, Ibn Aqil, et al. Due to this, they would sometimes prefer the method of allegorical exegesis (tawil), as did Ibn Furak and his likes while commenting on problematic traditions; or sometimes, they would leave the meanings to Allah (tafwidh) saying: the apparent meaning must be retained (tujra ala dhawahiriha), as did al-Qadhi Abu Yala and his likes; and sometimes, their opinions would differ, hence, they would prefer the former method at times, and the latter at other times, as was the case with Ibn Aqil and his likes. Moreover, they would often mention amongst the problematic traditions, narrations that were false and fabricated, not knowing that they were forged; or not knowing the same tradition with a different wording which may solve the dilemma.[43] Ibn al-Jawzi was more impressed with Ibn Aqil than the others mentioned by Ibn Taymiyya, due to which he would often favour tafwidh, while sometimes opting for tawil. Such a contradictory stance is demonstrated by his interpretation (tawil) of the Face of Allah, as referring to Allahs essence in Daf Shubah al-Tashbih[44]; and then the rebutting the Mutazilites for the very interpretation he is guilty of in Majalis Ibn al-Jawzi.[45] In a similar vein, he censures those who opt for Tawil and brands them negators of Attributes, and further denounces the Mutazalite interpretation of Hands as bounties, Ascension (istawa) as seizure (istawla), or Descent (nuzul) as mercy; yet he is found guilty of the same errors in Daf Shubah al-Tashbih.[46] Towards the end of his work, Ibn al-Jawzi remarks: When a group of ignorant ones learnt of my book, they were disappointed, for they had become accustomed to the beliefs of their anthropomorphist leaders. Thus they said: This is not the madhab. I say (Ibn al-Jawzi): This is not your madhab, nor the madhab of your teachers whom you blind follow. I have, however, exonerated the madhab of Imam Ahmad, and cleared him from the false narrations and nonsense utterances, without blind following anyone in my beliefs.[47] No doubt, none can challenge Ibn al-Jawzis assertion with respect to himself; but as for

exonerating Imam Ahmad of beliefs he considered anthropomorphic, then the scarcity of quotes from Imam Ahmad in his work, despite their copious presence in other popular and widely accepted Hanbali sources, remains a far cry from his claim. Al-Dhahabi also noticed Ibn al-Jawzis departure from the doctrine of Imam Ahmad and remarked: his excellence continued to increase and gain popularity until he died. May Allah have mercy on him and forgive him! Only if he had not indulged in allegorical exegeses ( tawil) and opposed his Imam![48] Inevitably, he received criticisms by various Hanbali authorities, from his age up until the present time. Amongst his contemporary critics was the Hanbali Shaykh of Iraq, Abu al Fadhl Ishaq b. Muhammad al-Althi, who addressed Ibn al-Jawzi in harsh words in a letter, most of which was quoted by Ibn Rajab in Dhayl[49]. From the highlights of the letter, is al-Althis remarks addressing Ibn al-Jawzi: Amazing is of one who adheres to the madhab of the Salaf, and does not deem permissible to indulge in Kalam, who then moves to interpret that which he did not tolerate at first. He then says: If we say such and such, it would lead to such and such. If you interpret the divine Attributes based upon linguistic interpretations, deeming it permissible for you, and refuse to accept the advice, (then know that) this is not the madhab of the great Imam, Ahmad b. Hanbal May Allah sanctify his soul. Therefore, it is not fitting for you to attribute yourself to him with such beliefs. So chose for yourself a different madhab, if it is possible for you. For our (Hanbali) colleagues have not ceased to proclaim the blatant truth at all times, even if they were struck with the swords, not fearing anyones criticism. Thus, Ibn al-Jawzis account in nearly all Hanbali biographical works remained tainted with this criticism. Ibn Rajab quotes Ibn al-Qadisis remarks on Ibn al-Jawzis controversy: [The error] for which he was criticised by a group of our scholars and Imams from the Maqdisis and the Althis [Hanbalis], was his tendency towards allegorical exegesis ( tawil) in some of his speech. Their criticisms were severe in that regard. No doubt, his beliefs in this issue were quite contradictory. Even though he was well-versed in traditions and narrations regarding the subject matter, he was not well-aware of the responses to the doubts of the Mutakallimun, nor the extent of their fallacy. He would also hold Abu al-Wafa Ibn Aqil in great respect, and follow most of his beliefs, in spite of refuting him in some issues. Despite Ibn Aqils excellence in Kalam, he was not au fait on traditions and narrations, due to which he was inconsistent in this subject, with variegated opinions. Ibn al-Jawzis opinions were as vegetated as his. Ibn Rajab then quotes Ibn Qudama saying: Ibn al-Jawzi was the leading authority on the art of preaching in his age. He also authored excellent works in various sciences, and his efforts were generally accepted. He would teach law (fiqh) and author works to that end, just as he had memorised traditions and also authored in that respect. However, we are not pleased with his writings with respect to sunnah (doctrine), nor his approach.[50] The latest rebuttal of Daf Shubhat al-Tashbih is a two volume book by a contemporary Hanbali theologian and a traditionist, Sulayman b. Nasir al-Alwan called: Ithaf ahl al-Fadhl

wal-Insaf bi Naqdh Kitab Ibn al-Jawzi Daf Shubah al-Tashbih wa Taliqat al-Saqqaf (An Offering to the Noble and Just, by Rebuttal of the book by Ibn al-Jawzi Daf Shubah alTashbih, and commentary of al-Saqqaf thereupon) Due to Ibn al-Jawzis theological slips, some modern-day, and rather zealous Asharites have described him as an Ashari who took a staunch Ash`ari stance in doctrine; which is a rather astonishing claim, since none from the Muslim biographers or historians ever described him as such. On the contrary, despite sharing some aspects of doctrine with the Asharites, he was nevertheless, a staunch Ashari detractor, as demonstrated above and in a number of his works.

ConclusionIbn al-Jawzi lived for over eighty-six years, which he dedicated to learning, teaching, preaching and correcting the ills in the society. He delivered his first sermon at the age of ten, and continued with his profession until he died, thus having preached for 71 years of his life, taking into account his detention in Wasit. After the birth of the publishing industry, many of his works gained extraordinary popularity