Ibn Al Jawzi a Life Time of Dawah

8/12/2019 Ibn Al Jawzi a Life Time of Dawah

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Ibn al-Jawzi: A Lifetime of Da'wah

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 ancestrygoes back to Abu Bakr (ra). He was orphaned at the age of three and thereafterraised in care of his mother and paternal aunt, who later brought him to themosque 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 Teachers

Being his first teacher as well as his maternal uncle, Ibn Nasir introduced him tomany other teachers. Ibn al-Jawzi shows his gratitude to Ibn Nasir by writing thefollowing in his notice: He heard numerous traditions, and had copious

knowledge in that regard. He studied lexicography under Abu Zakariya. He is theone 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 toteachers. 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 aclue what learning is, due to my young age. He would make record of all traditionsI 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 over90 teachers, three of whom were women.[3] His teachers who taught himtraditions include Abu al-Saadat al-Mutawakkili, who gave him the authorisation(ijaza) to transmit works from al-Khatib al-Baghdadi; Ibn al-Husayn who taughthim Musnad of Imam Ahmad; and of course, Ibn Nasir who started his career as aShafii-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 convertfrom Shafiism to Hanbalism, of whom Ibn al-Jawzi states: He is the first to teachme 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 authoritiesof the time, Ibn al-Zaghuni, which continued for several years. After the lattersdeath in 527/1133, Ibn al-Jawzi became the student of Abu Bakr al-Dinawari untilhis 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 Hakimal-Nahrawani. Later Ibn al-Jawzi became an assistant teacher for al-Nahrawani in


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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 theart 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 ageof ten.[7] However, al-Alawi soon left Baghdad, after which Ibn al-Jawzistraining on wadh was continued by Ibn al-Zaghuni until his death in 527/1133.

In addition to his professors, he held in great admiration three scholars, eventhough he never personally met them: Abu al-Wafa Ali b. Aqil al-Hanbali; theAshari-Shafii historian, a biographer and the author of Hilyat al-Awliya, Abu

Nuaym al-Isfahani; and al-Khatib al-Baghdadi, a famous traditionist and ahistorian, a Hanbali who converted to Shafiism.[8]

His Preaching Career

Although, Ibn al-Jawzi was a prolific author, who wrote extensively on manytopics and sciences, his fame is due to his glorious preaching career, which in turnmade him an influential religious political figure in Baghdad.

As preceded, he gave his first sermon at the age of ten, but his career onlyadvanced at the age of fifteen, upon the death of his teacher Ibn al-Zaghuni in527/1133 when he requested that he should replace his teachers position.However, due to his young age, his proposal was turned down, yet his persistenceled him to the vizier, who officially appointed him to deliver sermons in al-Mansurmosque.[9]

By year 544/1149, Ibn al-Jawzi was appointed by Ibn Hubayrah, the pious Hanbalivizier, 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 appointhim to deliver sermons in the Palace mosque, which were regularly attended by10,000 to 15,000. Ibn al-Jawzi used this opportunity to show great valour indefence of sunnah and briskly attacked the ever growing madhab fanaticism in histime, as well as scholastic theological schools such as Mutazilism andAsharism.[10]

However, after Ibn Hubayra became a victim of his rival conspirators and wassubsequently martyred in 560/1164, life became difficult for Ibn al-Jawzi. Thefollowing year one of the colleges under the supervision of Ibn al-Jawzi wasseized. Hence, his activism and influence vanished from the scene for five years,

but reappeared after the death of Caliph al-Mustanjid in 566/1170.


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During the reign of al-Mustadhi, Ibn al-Jawzi developed strong ties with theCaliph, due to which he became of the most influential persons of Baghdad. Thisspecial relationship is illustrated by Ibn al-Jawzis work al-Misbah al-Mudhi fiDawlat al-Mustadhi, which he wrote in praise of the Caliph. In 567/1171 whenSalah al-Din al-Ayyubi re-established the Abbasid Khutba in Cairo afterdefeating 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 todeliver sermons at the Badr gate in presence of the Caliph. In the same year hedelivered many popular sermons that attracted extraordinarily large crowds of100,000 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 al-Jawzi 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 outwith 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 anddramatising the occasion.

In 570 he built his own college at Darb Dinar and on the first day delivered aseries of fourteen lectures on different sciences. In the same year, he concluded hisexegeses of the Quran and prostrated on the pulpit, claiming to be the first one tohave 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 ofImam Ahmad was inscribed, along with a declaration that it had been relegated tothe supervision of the champion of the sunnah, Ibn al-Jawzi. Such a growinginfluence of Ibn al-Jawzi, and by extension the Hanbali Madhab, alarmed themembers of other schools.

In 571/1178-9 the Caliph granted Ibn al-Jawzi inquisitorial powers to combat theincreasing Rafidhite influence in Baghdad. Ibn al-Jawzi ascended the pulpit and

proclaimed to the crowds: Amir al-Muminin has heard about the growth ofRafdh, and has conferred upon me inquisitional powers to combat heresies. If youhear anyone from the public reviling the Companions, then inform me, for I willraze his house and land him in prison.[11] It is said that it was during this periodIbn al-Jawzi penned his famous Talbis Iblis (The Devils Deception), in critique ofnumerous heresies, social ills, and in particular, the distorted version of Tasawwufthat 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


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ordered that an inscription be engraved on the tomb of Imam Ahmad stating: Thisis the grave of the crown of sunnah, the most noble of the Ummah, one with highambitions, 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 madhabs became concerned at the growingHanbali influence on the Caliph and complained, since it was never customary forthe 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 year:Today I am the director of five colleges, and the author of 150 works in allsubjects. More than 100,000 repented at my hands, and I cut off the hair of morethan 10,000 lax young men.[13] No preacher saw a crowd as great as mine, whichwas attended by the Caliph, the vizier, sahib al-makhzan (Dhahir al-Din) and thesenior scholars.[14]

After the death of al-Mustadhi, al-Nasir ascended to power in 575/1179. Whilst ithas been noted that al-Nasir inclined towards Shiism, the early part of his reigndid 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 inyear 590/1194.

His Trial

Year 590/1194 marks Ibn al-Jawzis fall from grace. In this painful episode of hislife, he was subjected to severe tribulation, exile and imprisonment. The cause ofhis trial was the bitter feud between him and the descendants of the famous SufiHanbali Shaykh Abd al-Qadir al-Jaylani.

During the vizierate of Abu al-Mudhaffar b. Yunus, a supporter of Ibn al-Jawziand 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 inthe presence of Ibn al-Jawzi and other leading scholars, concluded in burning ofhis books, which contained zandaqah, heresies, astrology and in particular rasailikhwan al-safa. Consequently, Al-Jaylanis institute, much to the disgrace of Ruknal-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 thevizier. Ibn al-Qassab, then went in pursuit of his rival, Ibn Yunus and hissupporters.


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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 theProphets family) and a descendant of Abu Bakr, enough reason for him to bedisgraced and persecuted. Ibn al-Qassab, after seeking the permission of theCaliph 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 anddragged 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 andhouse arrested. Rukn, still seeking to further humiliate Ibn al-Jawzi, requested

permission from the superintendent of Wasit to imprison Ibn al-Jawzi in anunderground basement. The superintendent, who was also a Shiite, rebuked Ruknsaying: 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, Iwould have sacrificed my soul and wealth in his service! Hence, Rukn simplyreturned to Baghdad.

Ibn al-Jawzis imprisonment in Wasit did not prevent him from utilising his timeto 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 SurahYusuf, 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 intercedewith the mother of the Caliph on behalf of his father, and thereby, facilitating Ibnal-Jawzis return to Baghdad.

His arrival in Baghdad was emotionally celebrated by the inhabitants, whoenthusiastically came out to receive him with a warm welcome. It was thenannounced 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 bedeterred from the much awaited sermon. The next morning, Ibn al-Jawzi began todeliver his sermon to an extraordinary large audience, such that many, due to thevast numbers present, were unable to hear his voice.

His death and funeral

He continued to give sermons and author numerous works, until the Ramadan of597/1200. On the 7 th of Ramadan, he sat at the mausoleum of the Caliphs motherto deliver his last sermon. After addressing the congregation, he fell ill for fivedays, 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 outof the house. The entire city of Baghdad came to a standstill as the masses


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gathered to attend the funeral. At first, his funeral was taken to the spot where hewould deliver his sermons, and prayed over by his son, Abu al-Qasim. The crowdsthen carried the funeral to al-Mansur mosque, where he was prayed over again. Bythe time the crowds reached his grave, which was located near the grave of ImamAhmad, it was time for the Friday prayer. It was one of the most extraordinaryfunerals in Baghdad, where the inhabitants of Baghdad showed their utmostremorse at the loss of an inspirational Islamic figure, a charismatic and earnest

preacher, and a source of pride.

His Descendants

Ibn 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 avery young age.

2) Abu al-Qasim Ali , his second eldest son. He began his preaching career at avery young age but left shortly, and instead, degenerated into an idler andaccompanied irreligious people. He was extremely rebellious towards his noblefather, such that when the latter was sent in exile to Wasit, he sold most of hisfathers books away for a dirt cheap price. Due to his behaviour, Ibn al-Jawzi hadshunned him for years until he died. He would often say about his son: I prayagainst him every last third of the night.[15]

3) Muhiy al-Din Yusuf , his youngest son, who followed his fathers footsteps inlearning and preaching. He also took responsibility for the Ministry ofCommanding Virtues and Forbidding Evil in Baghdad, taught his Hanbalicolleagues at al-Mustansiriyya institute, and later formed al-Jawziyya institute inDamascus. He was killed, along with the Caliph at the hands of the Tatars uponHulagu 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 al-Ulama junior , the youngest daughter.[16]

Students

Ibn 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


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include: Maadin al-Ibriz fi Tafsir al-Kitab al-Aziz in exegesis, al-Madhabal-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 thesupervision of his grandfather, who then travelled to Damascus and settledtherein. His works include: Mirat al-Zaman fi Tarikh al-Ayan, al-Jalis al-Salih , al-Intisar wal-Tarjih, and many others. He was a convert fromHanbalism to Hanafism and apparently, Rafidhi-Shiism.

Abd al-Ghani al-Maqdisi , one of the most prominent Hadith masters withoutstanding knowledge on the narrators of traditions. He is the author ofmany 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 theauthor 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-Dhahabistates: I have not known anyone amongst the ulama to have written as much ashe (Ibn al-Jawzi) did.

According to Ibn al-Jawzi, he wrote his first book only at the tender age ofthirteen.[17] It has always been difficult to determine the exact number of worksauthored 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, thisfigure is far from accurate, and perhaps exaggerated, for al-Alwaji often repeats atitle with a different wording, and gives it a separate count. Ibn al-Jawzi himselfdetermined 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 180compositions, whereas Ibn Taymiyyah, being an avid reader of Ibn al-Jawzisworks, claimed to have counted over 1000 works, and later found even more, aclaim that Dr. Abd al-Rahman al-Uthaymin, deems gross exaggeration.

Although, Ibn al-Jawzis works range from law (fiqh), traditions (hadith), historyand biography, his best contribution, as asserted by Ibn Taymiyyah were hisManaqib biographical series on some of the prominent Islamic figures.

The following is a list of his works as documented by Ibn Rajab:


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Quranic Sciences

1) Al-Mughni fi al-Tafsir, 81 parts2) Zad al-Masir fi Ilm al-Tafsir, 4 volumes3) Taysir al-Bayan fi Tafsir al-Quran4) Tadhkirat al-Arib fi Tafsir al-Gharib5) Gharib al-Gharib6) Nuzhat al-Uyun al-Nawadhir fi al-Wujuh wa al-Nadhair7) Al-Wujuh wa al-Nawadhir fi al-Wujuh wa al-Nadhair, a summary of Nuzhatal-Uyun al-Nawadhir8) Al-Ishara ila al-Qiraat al-Mukhtara, 4 parts9) Tadhkirat al-Mutanabbih fi Uyun al-Mushtabih10) Funun al-Afnan fi Uyun Ulum al-Quran11) Ward al-Aghsan fi Funun al-Afnan12) Umdat al-Rasikh fi Marifat al-Mansukh wa al-Nasikh, 5 parts

13) Al-Musaffa bi Akuffi Ahl al-Rusukh min Ilm al-Nasikh wal-Mansukh

Theology

14) Muntaqad al-Mutaqid15) Minhaj al-Wusul ila Ilm al-Usul, 5 parts16) Bayan Ghaflat al-Qail bi Qidam Afal al-Ibad17) Ghawamidh al-Ilahiyat18) Maslak al-Aql19) Minhaj Ahl al-Isaba

20) Al-Sirr al-Masun21) Daf Shubhat al-Tashbih, 4 parts22) Al-Radd Ala al-Mutaassib al-Anid

Traditions and Asceticism

23) Jami al-Asanid bi Alkhas al-Asanid24) Al-Hadaiq, 34 parts25) Naqiy al-Naql, 5 parts26) Al-Mujtab27) Al-Nuzha, 2 parts28) Uyun al-Hikayat29) Multaqat al-Hikayat, 13 parts30) Irshad al-Muridin fi Hikayat al-Salaf al-Salihin31) Rawdhat al-Naqil32) Ghurar al-Athar, 30 parts33) Al-Tahqiq fi Ahadith al-Taliq, 2 volumes (ISBN: 9775704480)34) Al-Madih, 7 parts


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35) Al-Mawdhuat min al-Ahadith al-Marfuat, 2 volumes36) Al-Ilal al-Mutanahiya fi al-Ahadith al-Wahiya, 2 volumes37) Ikhbar Ahl al-Rusukh fi al-Fiqh wal-Tahdith bi Miqdar al-Mansukh min al-Hadith (ISBN: 9771420054)38) Al-Sahm al-Musib, 2 parts39) Akhyir al-Dhakhair, 3 parts40) Al-Fawaid an al-Shuyukh, 60 parts41) Manaqib Ashab al-Hadith42) Mawt al-Khidhr43) Mukhtasar Mawt al-Khidhr44) Al-Mashyikha45) Al-Musalsalat46) Al-Muhtasab fi al-Nasab47) Tuhfat al-Tullab, 3 parts48) Tanwir Mudlahim al-Sharaf

49) Al-Alqab50) Fadhail Umar b. al-Khattab51) Fadhail Umar b. Abd al-Aziz52) Fadhail Said b. al-Musayyab53) Fadhail al-Hasan al-Basri54) Manaqib al-Fudhayl b. Ayadh, 4 parts55) Manaqib Bishr al-Hafi, 7 parts56) Manaqib Ibrahim b. Adham, 6 parts57) Manaqib Sufyan al-Thawri58) Manaqib Ahmad b. Hanbal

59) Manaqib Maruf al-Karkhi, 2 parts60) Manaqib Rabia al-Adawiyya61) Muthir al-Azm al-Sakin ila Ashraf al-Amakin (ISBN: 9775227593)62) Safwat al-Safwa, 5 parts, abridgment of Hilyat al-Awliya by Abu Nuaym63) Minhaj al-Qasidin, 4 parts64) Al-Mukhtar min Akhbar al-Akhyar65) Al-Qati li Muhal al-Lijaj bi Muhal al-Hallaj, a rebuttal against the supportersof al-Hallaj, the pantheist who was executed by the agreement of the jurists fromfour schools.66) Ujalat al-Muntadhar li Sharh Hal al-Khidhr67) Al-Nisa wa ma yataalluq bi adabihin68) Ilm al-Hadith al-Manqul fi Anna Aba Bakr Amma al-Rasul69) Al-Jawhar70) Al-Mughlaq

History

71) Talqih Fuhum Ahl al-Athar fi Uyun al-Tawarikh wal-Siyar


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72) Al-Muntadham fi Tarikh al-Muluk wal-Umam, 10 volumes73) Shudhur al-Uqud fi Tarikh al-Uhud74) Taraif al-Dharaif fi Tarikh al-Sawalif75) Manaqib Baghdad

Fiqh

76) al-Insaf fi Masail al-Khilaf77) Junnat al-Nadhir wa Jannat al-Nadhar78) Umad al-Dalail fi Mushtahar al-Masail79) Al-Mudhab fi al-Madhab80) Masbuk al-Dhahab81) Al-Nubdha82) Al-Ibadat al-Khams83) Asbab al-Hidaya li Arbab al-Bidaya

84) Kashf al-Dhulma an al-Dhiya fi Radd Dawa Ilkiya85) Radd al-Lawm al-Dhaym fi Sawm Yawm al-Ghaym

Art of Preaching (wadh)

86) al-Yawaqit fi al-Khutab87) al-Muntakhab fi al-Nuwab88) Muntakhab al-Muntakhab89) Muntakhal al-Muntakhab90) Nasim al-Riyadh

91) Al-Lulu92) Kanz al-Mudhakkir93) Al-Azaj94) Al-Lataif95) Kunuz al-Rumuz96) Al-Muqtabis97) Zayn al-Qisas98) Mawafiq al-Marafiq (ISBN: 2745134647)99) Shahid wa Mashhud100) Wasitat al-Uqud min Shahid wa Mashhud101) Al-Lahab, 2 parts102) Al-Mudhish103) Saba Najd104) Muhadathat al-Aql105) Laqt al-Juman106) Al-Muqad al-Muqim107) Iqadh al-Wasnan min al-Raqadat bi Ahwal al-Haywan wal-Nabat, 2 parts108) Nakt al-Majalis al-Badriyya, 2 parts


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109) Nuzhat al-Adib, 2 parts110) Muntaha al-Muntaha111) Tabsirat al-Mubtadi, 20 parts112) Al-Yaquta, 2 parts (ISBN: 9775141494)113) Tuhfat al-Wuadh

Various sciences

114) Dham al-Hawa, 2 volumes115) Sayd al-Khatir, 65 parts116) Ihkam al-Ishar bi Ahkam al-Ashar, 20 parts117) Al-Qussas al-Mudhakkirin (Also available in English: A critical edition,annotated translation and introduction by Merlin L. Swartz ASIN: B0007KE23O)118) Taqwim al-Lisan119) Al-Adhkiya

120) Al-Hamqa121) Talbis Iblis, 2 volumes (A small part of the book has been translated andabridged into English by Dr. Bilal Philips)122) Laqt al-Manafi fi al-Tibb, 2 volumes123) Al-Shayb al-Khidhab124) Amar al-Ayan125) Al-Thabat ind al-Mamat, 2 parts126) Tanwir al-Ghabash fi Fadhl al-Sud wal-Habash, 2 parts127) Al-Hath ala Hifdh al-Ilm wa Dhikr Kibar al-Huffadh128) Ashraf al-Mawali, 2 parts

129) Ilam al-Ahya bi Aghlat al-Ihya, a criticism of Ihya Ulum al-Din by al-Ghazzali130) Tahrim al-Muhill al-Makruh131) Al-Misbah al-Mudhi li Dawlat al-Imam al-Mustadhi132) Atf al-Ulama ala al-Umara wal-Umara ala al-Ulama133) Al-Nasr Ala Misr134) Al-Majd al-Adhudi135) Al-Fajr al-Nuri136) Manaqib al-Sitr al-Rafi137) Ma Qultuhu min al-Ashar138) Al-Maqamat139) Min Rasaili140) Al-Tibb al-Ruhani141) Bayan al-Khata wal-Sawab fi Ahadith Ibn Shihab, 16 parts142) Al-Baz al-Ashhab al-Munqadh ala man Khalafa al-Madhab, a treatise inFiqh, and not another title of Daf Shubah al-Tashbih according to Ibn Rajab.143) Al-Wafa bi Fadhail al-Mustafa, 2 volumes144) Al-Nur fi Fadhail al-Ayyam wal-Shuhur


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145) Taqrib al-Tariq al-Abad fi Fadhail Maqbarat Ahmad146) Manaqib al-Imam al-Shafii147) Al-Uzlah148) Al-Riyadha149) Minhaj al-Isaba fi Mahabat al-Sahaba150) Funun al-Albab151) Al-Dhurafa wal-Mutamajinin152) Manaqib Abi Bakr153) Manaqib Ali154) Fadhail al-Arab155) Durrat al-Iklil fi al-Tarikh, 4 volumes156) Al-Amthal157) Al-Manfaah fi al-Madhahib al-Arbaah, 2 volumes158) Al-Mukhtar min al-Ashar, 10 volumes159) Ruus al-Qawarir, 2 volumes

160) Al-Murtajal fi al-Wadh161) Dhakhirat al-Waidh, several volumes162) Al-Zajr al-Makhuf163) Al-Ins wal-Mahabba164) Al-Mutrib al-Mulhib165) Al-Zand al-Wariy fi al-Wadh al-Nasiriy, 2 parts166) Al-Fakhir fi Ayyam al-Imam al-Nasir167) Al-Majd al-Salahi168) Lughat al-Fiqh, 2 parts169) Aqd al-Khanasir fi Dhamm al-Khalifat al-Nasir

170) Dhamm Abd al-Qadir, a censure of Abd al-Qadir al-Jaylani171) Gharib al-Hadith172) Mulah al-Ahadith, 2 parts173) Al-Fusul al-Wadhiya ala Huruf al-Mujam174) Salwat al-Ahzan, 10 volumes175) Al-Mashuq fil-Wadh176) Al-Majalis al-Yusufiyya fil-Wadh177) Al-Wadh al-Maqbari178) Qiyam al-Layl, 3 parts179) Al-Muhadatha180) Al-Munaja181) Zahir al-Jawahir fil-Wadh, 4 parts182) Al-Nuhat al-Khawatim, 2 parts183) Al-Murtaqa li man Ittaqa184) Hawashi ala Sihah al-Jawhari185) Mukhtasar Funun Ibn Aqil, 10 odd volumes

Criticisms by Ibn al-Jawzi


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Ashari theologians

Despite Ibn al-Jawzis doctrinal views on Allahs Names and Attributes oftenappearing contradictory, as we will see, he was, nevertheless, an ardent follower ofthe traditional Hanbali hostility towards the Asharis.

His extremely hostile attitude towards the Asharis was well noted by Ibn Kathiras he states: Ibn al-Jawzi mentions in this year[20], in al-Muntadham, the deathof al-Ashari, where he spoke ill of him, disparagingly in accordance with thehabitual 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 madhab of theMutazila for a long time. He then decided to oppose them and proclaimed a

doctrine which muddled up peoples beliefs and caused endless strife. The peoplenever differed that this audible Quran is Allahs Speech, and that Gabrieldescended with it upon the Prophet Allahs peace and blessings be upon him.The reliable imams declared that the Quran is eternal, while the Mutazila claimedthat it is created. Al-Ashari then agreed with the Mutazila that the Quran iscreated and said: This is not Allahs Speech. Rather, Allahs Speech is anAttribute subsisting in Allahs Essence. It did not descend on the Prophet, nor is itaudible. Ever since he proclaimed this belief, he lived in fear for his life foropposing the orthodox community ( ahl al-sunnah), until he sought refuge in thehouse of Abu al-Hasan al-Tamimi fearing his assassination. Then some of therulers began to fanatically followed his madhab, and his following increased, untilthe Shafiis abandoned the beliefs of al-Shafii and instead followed al-Asharisdoctrine[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, oncemade on the pulpit: The heretics claim; i) there is none in the Heavens, ii) neitheris there Quran in the Mushaf, and iii) nor is there a Prophet in the grave; yourthree shameful facets[23]

Ibn al-Jawzi writes, while complaining about certain Asharites indoctrinating themasses with the Asharite dogma: A group of Persian (aajim) heretics arrived inBaghdad and mounted the pulpits to sermon the masses. They would claim, inmost of their gatherings: There is no Speech of Allah on this earth, and is themushaf anything but paper, galls and vitriol?[24] Allah is not in the Heavens, andthe slave-girl to whom the Prophet said: Where is Allah? was dumb and


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therefore pointed towards the sky, meaning: He is not from the idols worshippedon this earth.[25]

They then said: Where are the letterists, who claim that the Quran is composedof letters and sound? Rather, the Quran is only an expression of Jibril! Theycontinued in this vein, until the sacredness of the Quran diminished from thehearts of many.[26]

He then mentions at length, the arguments for the orthodox approach towards theQuran, 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 theMushaf, 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 lefthim with illness for several years, until he decided to abandon it.[28] Hisexperience with Sufism, which by then had vastly drifted away from the sacredlaw, transformed him into one of the fiercest critics of the Sufis.

His austere anti-Sufi stance was clearly demonstrated in his sermons and many ofhis works. Although, he was never a detractor of the ascetics amongst the earlyMuslims, his criticisms were mainly directed towards the deviant and abnormaltendencies that took root amongst the ascetics, and by his time, became known asTasawwuf.

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 alreadymentioned the devils deception of ascetics, except that the Sufis varied from theascetics by having specific qualities and states, and became known with certaincharacteristics, and hence, we had to single them out with criticism. Tasawwuf is a

path (tariqa), the beginning of which was complete asceticism; however, later itsfollowers permitted the enjoyment of songs and dancing.

At the time of the Prophet, the attribution was only to Iman and Islam, and henceit 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


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to asceticism and worship, gave up the worldly life, devoted themselves toworship, and embraced a unique path and character.[29]

Some have argued that despite Ibn al-Jawzis cynicism towards the Sufis, he didnot discredit Sufism as a genre. To the contrary, they claim, he was in favour ofSufism, and this is reflected by a number of his works, such as his abridgement ofHilyat al-Awliya by Abu Nuaym, Ihya Ulum al-Din by al-Ghazzali and variouslaudatory 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, foreignto 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 theSufis.

Thus, Ibn al-Jawzi states, while listing his objections against Hilyat al-Awliya:The seventh objection comes against the ascription of Tasawwuf to the seniormasters, such as Abu Bakr, Umar, Uthman, Ali, al-Hasan, Shurayh, Sufyan,Shuba, Malik, Shafii, Ahmad, whereas they had no knowledge of Tasawwuf. Ifone 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-knownamongst its followers, which is not simply restricted to Zuhd. Rather, the schoolhas particular qualities and disposition, known to its masters. If Tasawwuf was notsomething further added to Zuhd, there would not have been narrations from someof the aforementioned in condemnation of Tasawwuf. In fact, Abu Nuaymhimself 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 practiseTasawwuf in the morning, he would not reach the noon, except that he has becomeobtuse. 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 scathingcriticism of Tasawwuf. His abridgment of Hilyat al-Awliya, and summarisation ofIhya Ulum al-Din by al-Ghazzali, is not a proof for his Sufi tendencies. On thecontrary, it is an illustration of his deep antagonism towards Tasawwuf. The sole

purpose of abridging such works was to purge, what he considered the unorthodoxcontent from such works, to make them conducive to the intellectual wellbeing ofthe masses. Ibn al-Jawzis criticism of Tasawwuf did not spare the famous andrespected ascetics, such as al-Junayd, Bishr al-Hafi, and even his co-Madhabist,


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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 criticisedthem for the prevalence of pantheism amongst their ranks, and to that end he wroteAl-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 theagreement of the jurists.[31]

He attacked the Sufis for demeaning all aspects of worldly life, such that theywould 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 saidto Kab b. Malik: Keep some of your wealth.[32]

The Sufis were characterised by their deriding attitude towards the sacredknowledge, in favour of asceticism. Ibn al-Jawzi criticised them saying: From theamazing ways in which the devil plays his tricks, is by beautifying abandonmentof knowledge. Yet, they [the Sufis] did not simply stop at that, but also engaged ininsulting those busy with knowledge. This, only if they understood, is tantamountto 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 inmost of their affairs. A number of early ascetics wrote various books for theirfollowers that are crammed full of abominations, and inauthentic reports, in whichthe authors instruct with that which is at odds with the Shariah; such as the worksof al-Harith al-Muhasibi or Abu Abd Allah al-Tirmidhi, Qut al-Qulub by AbuTalib al-Makki, or al-Ihya of Abu Hamid [al-Ghazzali] al-Tusi. If a beginner wereto open his eyes and desire to tread the path through these books, they would haveled 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 theascetics became the Shariah itself. Hence, it was claimed: Abu Talib al-Makkisaid: 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 wasnot 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 theascetics of today. For the Messenger of Allah would laugh, joke, choose the bestof things, race with Aisha may Allah be pleased with her. He would eat meat,


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love sweet dishes and water will be sweetened for him to drink. This is also howhis 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 smallminority of the Sufis. As for the vast majority, for them Ibn al-Jawzi had thefollowing to say: As for those who had incorrect intentions, from the hypocritesand the pretentious ones, for the sake of worldly gains, and for their hands to bekissed out of respect, then there is no discussion with them, and they are themajority of the Sufis![35]

Philosophers

Ibn al-Jawzi dedicated a section of Talbis Iblis to the philosophers who had takena 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 dictatedto them without referring to the prophets. From them are those who believed in thedoctrine of al-Dahriyya that the world has no creator Most of them affirmed aneternal 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 theirdoctrine by saying: Allah is the creator of this world, meaning: figuratively andnot literally Their doctrine also includes that the world is ever lasting; just as itsexistence has no beginning, it has no end.

They also believed that Allahs knowledge and ability is in fact His essence, inorder to avoid affirming multiple eternal entities The philosophers also deniedthe resurrection, the return of souls to the bodies, and the bodily existence ofParadise and Hell, claiming that the two were merely paradigms for people tounderstand the concept of spiritual reward and punishment.

He then turns to the devils deceptions of the Muslim philosophers, who admiredSocrates, Plato, Aristotle and others for their excellence in metaphysics, yet didntrealise their mediocrity in theology. They were consequently, intellectuallysuspended 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 theresurrection.

Ibn al-Jawzi then wonderfully summarises the underlying cause of deviancyamongst the so-called Muslim philosophers and the Muslim monks, saying:Because the philosophers were close in time to the advent of our Shariah, as


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were the monks; some of our co-religionists stretched out their hands for theformer, 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 intoasceticism, they became monks. We ask Allah to make us steadfast upon ourreligion[36]

Other Philosophies and Schisms

Ibn al-Jawzis masterpiece Talbis Iblis, in part, is regarded to be a criticalheresiographical work which accounts the doctrine and criticisms of variousreligions and sects. Amongst the list of religions and philosophies criticised by Ibnal-Jawzi were Sophisticism (sawfastaiyya), al-Dahriyya, Tabaiyyun, Dualism(thanawiyya), Paganism, Zoroastrianism, the pre-Islamic ignorance (jahiliyya), thedenial of prophethood, the Jews, the Christians, the Sabians, Astrologers, deniersof resurrection, and the believers in metempsychosis (tanasukh). The schisms and

sects criticised by Ibn al-Jawzi include the Khawarij, the Rafidites (shias) and theEsoterics (batiniyya).

Social and Ethical Ills

Ibn al-Jawzis age saw many social and ethical ills creeping amongst the ranks ofnotables such as the jurists, traditionists, linguists and preachers. Naturally, aconsiderable portion of Talbis Iblis reflects his efforts in challenging the growingcorruption and an endeavour to bring about change.

He mentions the recitors of the Quran who, on one hand, devoted their liveslearning the most eccentric modes of recitation, whilst neglecting the basics ofIslamic knowledge. This, according to Ibn al-Jawzi, often caused the recitors tointroduce practises and traditions previously unheard of in Islamic history.[37]

The traditionists also became a target of his criticisms for their excessive focus ontransmission of the texts without understanding the essence and the meaning ofthose traditions. Their lack of understanding often forced them to pass erroneousand baseless verdicts. Another illness to be found amongst the traditionists at thetime of Ibn al-Jawzi was their desire for fame by travelling far and wide in searchof 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, underthe guise of al-Jarh wa al-Tadil.[38]

Although, the jurists had always taken pride in objective and unbiased attitudetowards juristic research, by the age of Ibn al-Jawzi, blind partisanship towards theestablished madhabs began to take root, which eroded the spirit of objectivity to anextent, and gave birth to madhabist bias in juristic discourse. Ibn al-Jawzi


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challenged the growing trend by saying: Lethargy prevailed over the latter juriststhat they could not study the science of traditions; so much so, that I noticed someof the senior jurists remark in their works about traditions found in authenticcollections: It is not possible for the Prophet to have said such-and-such! I thennoted that he would support his argument in an issue saying: Some of themnarrated that the Prophet said such-and-such. He would then respond to theauthentic 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 authoritieswithout censuring them for their oppression and unjust dealings, which, as heargues, 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 toconsume from my wealth? Two: The layperson assumes, There is neitheranything wrong with this ruler, nor his wealth, or his actions, for such-and-such

jurist barely leaves his company. Three: The jurist, who thereby, corrupts hisreligion.

The devil also deceived a group from the scholars, who remained aloof from therulers and turned to worship and religion instead. The devil then beautified forthem to backbite those of the scholars who enter upon the rulers, and thereforeaccumulated 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 uponthat which they preached and sought fame; the poets and linguists who oftenlacked religiosity; the rulers who habitually bypassed the Sharai injunctions in

pursuit of their political goals; and the masses for their heedlessness and ignoranceof their religious, social and moral responsibilities.

Ibn al-Jawzis criticisms, as presented in Talbis Iblis, proved to be a timelesscollection of guidance and wisdom for the individual and the society, perhapsarguably, but sadly, more applicable in our time than his.

Criticisms of Ibn al-Jawzi

Ibn al-Jawzi, being a remarkable critic, was censured himself on a number ofissues, some of which follow:

Profuse errors in his works

Although Ibn al-Jawzi is remembered as a voluminous writer, the obviousdisadvantage 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


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another one; similarly, at times, he would write two books in different subjectssimultaneously. He would frequently quote passages from various sources indifferent sciences, without thoroughly studying and researching. Thus, it isreported 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 theforemost 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 vastknowledge and memorisation of copious narrations.

Al-Dhahabi also mentions Ibn al-Akhdar being asked about Ibn al-Jawzi: Wouldnot you respond to some of the errors of Ibn al-Jawzi? He said in reply: One canonly critically study someone whose errors are relatively few. As for him, then hehas countless errors. Al-Dhahabi then quotes al-Sayfs unwarranted comment: Ihave never seen anyone who is relied upon in his religion, knowledge andintellect, admiring Ibn Al Jawzi. Al-Dhahabi then beautifully concludes: IfAllah is pleased with him, then they are irrelevant.[40]

Al-Mawdhuat is amongst the famous works of Ibn al-Jawzi on fabricatedtraditions, which received wide acceptance as well as criticisms, the primaryreason 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 inthe books of Sunan, and in fact, one in Sahih Muslim. A number of lattertraditionists pursued his errors, such as al-Hafidh al-Iraqi, Ibn Hajar and al-Suyutiin his work al-Laali al-Masnuah.

Self-eulogy

Ibn Rajab quotes Ibn al-Qadisi from his Tarikh that from the objections many hadagainst 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 al-Muntadham are an obvious reflection of such objections,which often puzzles the average reader with respect to his piety and humility onone hand, and his eulogy and assertions on the other.

However, it seems Ibn al-Jawzi was well aware of such criticisms, and perhaps heeven responded to them, albeit indirectly, saying: After I had devoted myself to a


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study of these latter (i.e. the traditions) and to the sciences which fall under rubricof hadith, scarcely a tradition was mentioned to me but that it was possible for meto say: It is a sound tradition (sahih), or a good tradition (hasan), or an absurdtradition (muhal). There are to be found in my books of wadh, achievementswhich even those experts [in this art] find impossible to match. I mention theseachievements only out of gratitude, not out of pride, because those who see themwill be astonished. But as for myself, I see only the excellence of the One who hasmade possible these achievements, and the inadequacy of my thanksgiving. Mostassuredly, it was He who empowered me to speak extemporaneously for entiremeetings without having to recourse to what I had memorised. Sometimes asmany as fifteen verses [from the Quran] were recited in my presence at thesemeetings, following which I would immediately deliver a khutba relevant to eachof the verses. And now I implore God to give me sincerity of purpose and assistme 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 bywriting his infamous book Daf Shubah al-Tashbih bi Akuff al-Tanzih (Rebuttal ofthe Insinuations of Anthropomorphism at the Hands of Divine Transcendence),which drew fierce attacks from all corners of the Hanbali world. The book came isa reaction to Ibn Hamid, Abu Yala and his Shaykh Ibn al-Zaghuni, who too wereaccused of fanaticism in their approach to affirming Allahs Attributes, for oftenthey 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 ofthe Jahmite-Mutakallimun. They did not have as much expertise in the Quran,Hadith and traditions, as did the Imams of sunnah and hadith; neither from theangle of distinguishing between the Sahih and the Dhaif, nor from the angle ofgrasping the meanings of those texts. They also deemed some of the rationalarguments of the Jahmite-negators to be correct, and therefore, saw a visiblecontradiction between the two (text and rationale). This was the case with AbuBakr Ibn Furak, al-Qadhi Abu Yala, Ibn Aqil, et al. Due to this, they wouldsometimes prefer the method of allegorical exegesis (tawil), as did Ibn Furak andhis likes while commenting on problematic traditions; or sometimes, they wouldleave the meanings to Allah (tafwidh) saying: the apparent meaning must beretained (tujra ala dhawahiriha), as did al-Qadhi Abu Yala and his likes; andsometimes, their opinions would differ, hence, they would prefer the formermethod at times, and the latter at other times, as was the case with Ibn Aqil and


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his likes. Moreover, they would often mention amongst the problematic traditions,narrations that were false and fabricated, not knowing that they were forged; or notknowing the same tradition with a different wording which may solve thedilemma.[43]

Ibn al-Jawzi was more impressed with Ibn Aqil than the others mentioned by IbnTaymiyya, due to which he would often favour tafwidh, while sometimes optingfor 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 heis guilty of in Majalis Ibn al-Jawzi.[45] In a similar vein, he censures those whoopt for Tawil and brands them negators of Attributes, and further denounces theMutazalite interpretation of Hands as bounties, Ascension (istawa) as seizure(istawla), or Descent (nuzul) as mercy; yet he is found guilty of the same errors inDaf Shubah al-Tashbih.[46]

Towards the end of his work, Ibn al-Jawzi remarks: When a group of ignorantones learnt of my book, they were disappointed, for they had become accustomedto the beliefs of their anthropomorphist leaders. Thus they said: This is not themadhab.

I say (Ibn al-Jawzi): This is not your madhab, nor the madhab of your teacherswhom you blind follow. I have, however, exonerated the madhab of Imam Ahmad,and cleared him from the false narrations and nonsense utterances, without blindfollowing anyone in my beliefs.[47]

No doubt, none can challenge Ibn al-Jawzis assertion with respect to himself; butas for exonerating Imam Ahmad of beliefs he considered anthropomorphic, thenthe scarcity of quotes from Imam Ahmad in his work, despite their copious

presence in other popular and widely accepted Hanbali sources, remains a far cryfrom his claim. Al-Dhahabi also noticed Ibn al-Jawzis departure from the doctrineof 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 ifhe had not indulged in allegorical exegeses (tawil) and opposed his Imam![48]

Inevitably, he received criticisms by various Hanbali authorities, from his age upuntil the present time. Amongst his contemporary critics was the Hanbali Shaykhof Iraq, Abu al-Fadhl Ishaq b. Muhammad al-Althi, who addressed Ibn al-Jawziin 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:


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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 didnot tolerate at first. He then says: If we say such and such, it would lead to suchand 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 sanctifyhis 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 remainedtainted 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 Imamsfrom the Maqdisis and the Althis [Hanbalis], was his tendency towards allegoricalexegesis (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 waswell-versed in traditions and narrations regarding the subject matter, he was notwell-aware of the responses to the doubts of the Mutakallimun, nor the extent oftheir fallacy. He would also hold Abu al-Wafa Ibn Aqil in great respect, andfollow most of his beliefs, in spite of refuting him in some issues. Despite IbnAqils excellence in Kalam, he was not au fait on traditions and narrations, due towhich he was inconsistent in this subject, with variegated opinions. Ibn al-Jawzisopinions 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 alsoauthored excellent works in various sciences, and his efforts were generallyaccepted. He would teach law (fiqh) and author works to that end, just as he hadmemorised 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 acontemporary Hanbali theologian and a traditionist, Sulayman b. Nasir al-Alwancalled: 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 ofthe book by Ibn al-Jawzi Daf Shubah al-Tashbih, and commentary of al-Saqqafthereupon)


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Due to Ibn al-Jawzis theological slips, some modern-day, and rather zealousAsharites have described him as an Ashari who took a staunch Ash`ari stance indoctrine; which is a rather astonishing claim, since none from the Muslim

biographers or historians ever described him as such. On the contrary, despitesharing some aspects of doctrine with the Asharites, he was nevertheless, astaunch Ashari detractor, as demonstrated above and in a number of his works.

Conclusion

Ibn 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 firstsermon at the age of ten, and continued with his profession until he died, thushaving 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 amongst the masses, and were thus reprinted by various publishers, and

even rendered into English and French by academics. Ibn al-Jawzi has also become a subject of numerous research papers and studies, which include: Ibn al-Jawzi by Abd al-Aziz al-Ghazzawali; Ibn al-Jawzi wa maqamatuhu al-Matbuah

by Ali Jamil Muhanna; Abu al-Faraj Ibn al-Jawzi wa Arauhu al-Kalamiyya wal-Akhlaqiyya by Dr. Amina Muhammad Nasir; al-Usul al-Nafsiyya li al-Tarbiyaind al-Imam Abi al-Faraj Ibn al-Jawzi by Hasan Abd al-Aal; Muallafat Ibn al-Jawzi by Dr. Abd al-Hamid al-Alwaji; and in the orientlist world he has been asubject of various studies by H. Laoust and Merlin Swartz.

Endnotes

[1] There is much dispute over the year of his birth. Ibn Rajab mentions fivedifferent dates: 508, 509, 510, 511 and 512; year 511 being the most probable dueto several indications mentioned by Ibn Rajab in his Dhayl 2/462, ed. Dr. al-Uthaimin, Maktabat al-Ubaikan 2005

[2] Ibn al-Jawzi, Manaqib al-Imam Ahmad p. 706, Dar Hajar, 1988

[3] Ibn al-Jawzi, Mashyikha, al-Sharika al-Tunusia, Tunisia, 1988.

[4] Al-Dhahabi, Siyar Alam al-Nubula 15/74, Dar al-Fikr, 1997; Bakr Abu Zayd,al-Nadhair 113, Dar al-Aasima, 1423AH

[5] Ibn al-Jawzi, Al-Muntadham 10/205, Dar al-Fikr, 1995

[6] Ibid. 10/362


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[7] Ibn Rajab, al-Dhayl Ala Tabaqat al-Hanabila 2/464, ed. Dr. al-Uthaimin,Maktabat al-Ubaikan 2005

[8] H. Laoust, Ibn al-Jawzi, Encyclopaedia of Islam, Brill

[9] Ibn Rajab, al-Dhayl Ala Tabaqat al-Hanabila 2/465, ed. Dr. al-Uthaymin,Maktabat al-Ubaikan 2005

[10] Ibid. 2/466

[11] Ibid. 2/476

[12] Ibid. 2/478

[13] A symbolic act indicating remorse for sins committed, says Merlin Swartzin his edition of Kitab al-Qussas p 231, and further claims it to be an ancientSemitic practice.

[14] Ibn al-Jawzi, al-Muntadham 10/574, Dar al-Fikr, 1995

[15] Salah al-Safadi, Al-Wafi bil-Wafayat 21/147 Dar Ihya al-Turath 2000, andAl-Dhahabi, Siyar al-Alam al-Nubala 15/494 and 16/285

[16] Ibn Rajab, Dhayl Ala Tabaqat al-Hanabila 2/458-61, ed. Dr. al-Uthaimin,Maktabat al-Ubaikan 2005

[17] Ibid. 2/490

[18] Al-Zirikli, al-Alam 3/316, Dar al-Ilm lil-Malayin

[19] Al-Dhahabi, Siyar al-Alam al-Nubula 15/486, Dar al-Fikr 1997

[20] Year 331/942-3

[21] Ibn Kathir, Al-Bidaya wal-Nihaya 11/206, Maktabat al-Maarif Beirut

[22] Ibn al-Jawzi, al-Muntadham 8/219, Dar al-Fikr, 1995

[23] Ibn al-Jawzi made this statement in rebuttal of the Asharites who claimed i)Allah is not above the heavens, for He is directionless and limitless, and ii) AllahsSpeech is without letters or sound, and therefore, the mushaf which consists ofletters is created and not Allahs Speech. The third claim, that the Prophet is nolonger a prophet after his demise, is based on the Asharite-atomist principle thataccidents could not endure for two instances of time (al-aradh la yabqa


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zamanayn), and therefore, prophethood being an accident, must end with thedemise of the Prophet. The attribution of the last claim to the Asharites is verymuch disputed, and vehemently rejected by the Asharites, and to this end, al-Bayhaqi wrote Hayat al-Anbiya fi Quburihim (Life of the Prophets in their grave),

proving that the Prophets remained prophets after their death. It is also noted bysome historians that the Asharite theologian, Ibn Furak, was actually killed by theSeljuki ruler, Ibn Subuktakin for the belief of the former that the Prophet is nolonger a prophet; a claim strongly rejected by Ibn al-Subki. (cf. Ibn Hazm, al-Fasl1/161, and Ibn al-Subki, Tabaqat 4/130-133). Your three shameful facets refersto the Quranic verse: three times of privacy for you 24:58. The incident isreported by Ibn Rajab in al-Dhayl.

[24] Galls ( ) a well known fruit of which ink is made. Vitriol ,( a well ,( known kind of salt, which is a medicinal substance, and one of the ingredients ofink. See Lisan al-Arab ( .and Lanes Lexicon (

[25] This is the opinion of the Ashari traditionist Ibn Furak, as he says in Mushkilal-Hadith wa Bayanuhu p. 159: (The slave-girl) only pointed towards the sky,

because she was dumb

[26] Ibn al-Jawzi, Sayd al-Khatir p. 131.

[27] Ibid p. 132

[28] Ibid p. 29

[29] Ibn al-Jawzi, Talbis Iblis p. 201, Dar al-Kitab al-Arabi 1993

[30] Ibn al-Jawzi, Sifat al-Safwa 1/9, Dar Salah al-Din li al-Turath

[31] Ibn al-Jawzi, Talbis Iblis p. 210, Dar al-Kitab al-Arabi 1993

[32] Ibn al-Jawzi, Sayd al-Khatir p. 51 Dar al-Kitab al-Arabi 2004

[33] Ibid. p. 176-7

[34] Ibid. p 309-10

[35] Ibid. p. 311

[36] Ibn al-Jawzi, Talbis Iblis, p 59-65, Dar al-Kitab al-Arabi 1993

[37] Ibid. p. 137-40


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[38] Ibid. p. 140-44

[39] Ibid. p. 145-50

[40] Al-Dhahabi, Siyar al-Alam al-Nubula 15/493, ed. Muhibb al-Din al-Amri,

Dar al-Fikr 1997

[41] Ibn Rajab, al-Dhayl Ala Tabaqat al-Hanabila 2/487, ed. Dr. al-Uthaimin,Maktabat al-Ubaikan 2005

[42] Ibn al-Jawzi, Kitab al-Qussas al-Mudhakkirin 234, ed. Merlin L. Swartz, DarEl-Machreq, Beirut 1971

[43] Ibn Taymiyya, Dar Taarudh al-Aql wal-Naql 7/34

[44] Ibn al-Jawzi, Daf Shubhat al-Tashbih p. 12, ed. Al-Kawthari, al-Maktaba al-Azhariyya 1998.

[45] Quoted by al-Alwan in Ithaf Ahl al-Fadl wal-Insaf 1/128.

[46] Ibn al-Jawzi, Sayd al-Khatir p. 81, Majalis Ibn al-Jawzi p. 7

[47] Ibn al-Jawzi, Daf Shubhat al-Tashbih p. 80

[48] Al-Dhahabi, Siyar al-Alam al-Nubula 15/484, Dar al-Fikr 1997.

[49] Ibn Rajab, al-Dhayl Ala Tabaqat al-Hanabila 3/446-453, ed. Dr. al-Uthaimin, Maktabat al-Ubaikan 2005

[50] Ibid. 2/487-8

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