bipgraphy ibnul-jawzee.pdf

7/27/2019 Bipgraphy Ibnul-Jawzee.pdf

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Biography and matters Related to Imaam Haafidh Abul-Farj Abdur-Rahman Ibnul-Jawzee

Shaykh Mashur al-Salmaan said, "....I saw that it was necessary upon me to inform about the

confusion of ibn al-Jawzee generally, and his errors concerning the Names and Attributes ofAllaah specifically. For he has attributed in his book, Daf' Shubah at-Tashbeeh, things to ImaamAhmad which he is free of.

Adh-Dhahabee states, woe to him, if only he had not delved into taweel and thereby opposedhis Imaam [Siyar (2/368)] [taking to note he was shafi'ee]

And he said also, adding to the saying of Abdul Lateef (Abdul-Lateef Ibn Abdur-Rahman ali-Shaykh) about him, and there were many mistakes in what he wrote, for indeed he used to finisha book and not give it any consideration, I say: due to this he had many misinterpretations anddifferent shades of neglecting examination. And he gained knowledge from writings...

Ibn Rajab al-Hanbali said about him, a group of the scholars of our companions took a standagainst him for his inclination towards taweel in his speech. And their rejection (of him) wassevere in that. And their is no doubt that his speech in that (i.e. taweel) was confused andcontradicting. So if he was cognisant of the ahaadeeth or narrations he would not consider lawfulthe doubts of the Mutakallimeen (People of Theological Rhetoric) and expose their corruptions.And he used to exalt Abu Wafaa ibn Aqueel and follow him in most of what he found in his words- although he refuted him in some points - and ibn Aqueel was skilled in philosophy but he wasnot well acquainted with Hadeeth and narration. And this is why ibn Aqueel was shaky/confusedin this topic...and Abul Farj followed him in this hue (talawwun)

Ibn Qudaama al-Maqdisi said, ibn al-Jawzee was the Imaam of his time except that we are notpleased with his writings on the Sunnah (in this context to mean belief/tawheed) nor hismethodology in them [Dhail Tabaqaat al-Hanaabila (1/415)]

Ibn Taymiyyah states, verily Abul Farj (ibn al-Jawzee) contradicted himself in this subject (i.e.

the Names and Attributes of Allaah). And it is not established that he gave precedence toaffirmation or negation. Rather he has speech in affirmation of (Allaah's Names and Attributes)and much speech scattered about in this work (i.e. Daf' Shubah at-Tashbeeh) that establishesthat he negated (Allaah's Names and Attributes). And in this subject he is like many others,sometimes affirming and sometimes negating as is the state of Abu Wafaa' ibn Aqueel...[Fataawaa (4/169)]

And it is not my purpose here to set forth examples, and to follow the occurrences of taweel, ortafweed or affirmation in the speech of ibn al-Jawzee. But the important point here to clarify is thatit is not permissible for the researcher, who desires to attain the truth and what is correct, todepend on the likes of this work of ibn al-Jawzee....

And we shall mention here sections from a letter which the Shaykh, the Ascetic and Example,

Ishaaq bin Ahmad al-Ulthee sent to his contemporary Ibn al-Jawzee, ....and know that muchrejection has occurred against you from the scholars and noble personalities, and outstandingpeople from distant lands, due to your corrupt stands....and they have ruled that you are in needof advice, for you have statements which do not befit the Sunnah which time does not allow tomentionthen you objected to the Attributes of the Creator as if they (objections?) arose not froma heart which has the respect of the Exalted, the Great or a heart filled with fear and exaltation,rather from the occurrences of the glittering false souls. And you have claimed that a group ofAhlus Sunnah and noble personalities received your letters but did not understand them - andhow far removed are they from this - rather they have controlled their mouths and tongues. Notdue to disability - and all praise is due to Allaah - in debating and opposing, and neither.. [Dhail


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Tabaqaat al-Hanaabilaa (2/209-211) for the full letter which goes on to refute ibn al-Jawzee insome detail.]" [Rudood wat Taqubaat alaa maa Waqaa lil Imaam Nawawee fee Sharhi SaheehMuslim min at-Taweel fee Sifaat (pp.97+) of Shaykh Mashur Salmaan, his superb analysis of theposition of Imaam Nawawee on taweel.]

It was his being confuded in why he saw "contradictions" within the hanbalis, (really the salafiulema) and he ulema state it here

So his "dhuf a shubah" is not to be relied upon on top of the fact that it is not even an establishedtext on creed, not like tahawiyyah, risalah ibn abi zayd, waasitiyyah, hamawiyyah, usoolu-thalathaand kitaabu-tawheed nor aqeedatu-salaf ashaabul-hadeeth. these are the established texts oncreed and they are all onme, only the dhuf is opposed to every single one of these making it inopposition to the jama'ahhere is a detailed biographical account of Ibn-Jawzee

Ibn al-Jawzi: A Lifetime of Da'wahAbuz-Zubair

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 hewas 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 motherand 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 Teachers

Being 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 inhis notice: He heard numerous traditions, and had copious knowledge in that regard. Hestudied 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 Musnadof 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 includeAbu 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 toHanbalism 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 fromShafiism to Hanbalism, of whom Ibn al-Jawzi states: He is the first to teach me the


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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 thetime, 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 in532/1137-8, after which he continued his law studies with other prominent Hanbalifigures, 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 anddeliver 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-Jawzi s training 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, even though henever personally met them: Abu al-Wafa Ali b. Aqil al-Hanbali; the Ashari-Shafii

historian, a biographer and the author ofHilyat al-Awliya, Abu Nuaym al-Isfahani; and

al-Khatib 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 aninfluential 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 herequested 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 inthe Palace mosque, which were regularly attended by 10,000 to 15,000. Ibn al-Jawzi used

this opportunity to show great valour in defence ofsunnah and briskly attacked the ever

growing madhab fanaticism in his time, as well as scholastic theological schools such asMutazilism 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


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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 thedeath of Caliph al-Mustanjid 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 relationshipis illustrated by Ibn al-Jawzi s workal-Misbah al-Mudhi fi Dawlat al-Mustadhi, whichhe 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 sameyear 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 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 out with candles to receive him. The number ofattendees 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 seriesof 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 witha 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 ofRafdh, and

has conferred upon me inquisitional powers to combat heresies. If you hear anyone fromthe 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 famousTalbis Iblis (The Devils Deception), in critique of numerous heresies, social ills, and inparticular, the distorted version ofTasawwufthat had become widespread.

Ibn al-Jawzi s 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 ofsunnah, the most noble of the Ummah, one with high ambitions, theembodiment of the Book and the sunnah of Allahs Messenger, al-Imam Abu Abd Allah


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Ahmad b. Muhammad b. Hanbal al-Shaybani may Allah be merciful with him, ending

with the date of his demise andAyat 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 year: Today I amthe 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 notappear to reflect any change in Ibn al-Jawzi s relation with the caliphate. This,

nevertheless, was soon to change and land Ibn al-Jawzi in utter disgrace in year

590/1194.

His Trial

Year 590/1194 marks Ibn al-Jawzi s 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 likehim, 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 containedzandaqah, 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.Ibnal-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 aNasibi (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-Dinupon 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 Ruknhimself 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


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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 methe 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-Jawzi s imprisonment in Wasit did not prevent him from utilising his time to writeand teach, whilst cooking and cleaning, at a very old age without any help. It is reportedthat 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-Jawzi s

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 announcedthat he would be holding a preaching session the following Saturday. The people thus

began to reserve places for themselves immediately after having prayed the Fridayprayer. 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 funeral

He 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 todeliver his last sermon. After addressing the congregation, he fell ill for five days, andpassed away on Thursday night 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 thefuneral. 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 Fridayprayer. 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 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 a very

young age.


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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 accompaniedirreligious 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 fathers 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-Jawzi yya institute in Damascus. He was killed, along with the Caliphat 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-AbbasAhmad 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-Jawzi s son who established al-Jawzi yyainstitute 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 apreacher like his grandfather. He was born and raised in Baghdad under thesupervision 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 wal-Tarjih, and many others. He was a convert from Hanbalism toHanafism 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 al-

Jawzi ) did.


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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 hisMuallafat 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 waswriting 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 Ibnal-Jawzi s 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-Jawzi s works range from law (fiqh), traditions (hadith), history and

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:

Quranic Sciences

1) Al-Mughni fi al-Tafsir, 81 parts

2) Zad al-Masir fi Ilm al-Tafsir, 4 volumes

3) Taysir al-Bayan fi Tafsir al-Quran

4) Tadhkirat al-Arib fi Tafsir al-Gharib5) Gharib al-Gharib

6) 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-Uyunal-Nawadhir

8) Al-Ishara ila al-Qiraat al-Mukhtara, 4 parts9) Tadhkirat al-Mutanabbih fi Uyun al-Mushtabih10) Funun al-Afnan fi Uyun Ulum al-Quran

11) Ward al-Aghsan fi Funun al-Afnan

12) 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-Mutaqid

15) Minhaj al-Wusul ila Ilm al-Usul, 5 parts

16) Bayan Ghaflat al-Qail bi Qidam Afal al-Ibad17) Ghawamidh al-Ilahiyat

18) Maslak al-Aql

19) Minhaj Ahl al-Isaba20) Al-Sirr al-Masun

21) Daf Shubhat al-Tashbih, 4 parts

22) Al-Radd Ala al-Mutaassib al-Anid


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Traditions and Asceticism

23) Jami al-Asanid bi Alkhas al-Asanid

24) Al-Hadaiq, 34 parts

25) Naqiy al-Naql, 5 parts

26) Al-Mujtab27) Al-Nuzha, 2 parts

28) Uyun al-Hikayat29) Multaqat al-Hikayat, 13 parts

30) Irshad al-Muridin fi Hikayat al-Salaf al-Salihin

31) Rawdhat al-Naqil32) Ghurar al-Athar, 30 parts

33) Al-Tahqiq fi Ahadith al-Taliq, 2 volumes (ISBN: 9775704480)

34) Al-Madih, 7 parts

35) Al-Mawdhuat min al-Ahadith al-Marfuat, 2 volumes36) Al-Ilal al-Mutanahiya fi al-Ahadith al-Wahiya, 2 volumes

37) Ikhbar Ahl al-Rusukh fi al-Fiqh wal-Tahdith bi Miqdar al-Mansukh min al-Hadith(ISBN: 9771420054)38) Al-Sahm al-Musib, 2 parts

39) Akhyir al-Dhakhair, 3 parts

40) Al-Fawaid an al-Shuyukh, 60 parts41) Manaqib Ashab al-Hadith

42) Mawt al-Khidhr

43) Mukhtasar Mawt al-Khidhr

44) Al-Mashyikha45) Al-Musalsalat

46) Al-Muhtasab fi al-Nasab

47) Tuhfat al-Tullab, 3 parts48) Tanwir Mudlahim al-Sharaf

49) Al-Alqab

50) Fadhail Umar b. al-Khattab51) Fadhail Umar b. Abd al-Aziz

52) Fadhail Said b. al-Musayyab

53) Fadhail al-Hasan al-Basri

54) Manaqib al-Fudhayl b. Ayadh, 4 parts55) Manaqib Bishr al-Hafi, 7 parts

56) Manaqib Ibrahim b. Adham, 6 parts

57) Manaqib Sufyan al-Thawri58) Manaqib Ahmad b. Hanbal

59) Manaqib Maruf al-Karkhi, 2 parts

60) 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 Nuaym

63) Minhaj al-Qasidin, 4 parts64) Al-Mukhtar min Akhbar al-Akhyar

65) Al-Qati li Muhal al-Lijaj bi Muhal al-Hallaj, a rebuttal against the supporters of al-


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Hallaj, the pantheist who was executed by the agreement of the jurists from four schools.

66) Ujalat al-Muntadhar li Sharh Hal al-Khidhr67) Al-Nisa wa ma yataalluq bi adabihin

68) Ilm al-Hadith al-Manqul fi Anna Aba Bakr Amma al-Rasul

69) Al-Jawhar

70) Al-Mughlaq

History

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

72) Al-Muntadham fi Tarikh al-Muluk wal-Umam, 10 volumes73) Shudhur al-Uqud fi Tarikh al-Uhud

74) Taraif al-Dharaif fi Tarikh al-Sawalif

75) Manaqib Baghdad

Fiqh

76) al-Insaf fi Masail al-Khilaf77) Junnat al-Nadhir wa Jannat al-Nadhar

78) Umad al-Dalail fi Mushtahar al-Masail

79) Al-Mudhab fi al-Madhab80) Masbuk al-Dhahab

81) Al-Nubdha

82) Al-Ibadat al-Khams

83) Asbab al-Hidaya li Arbab al-Bidaya84) Kashf al-Dhulma an al-Dhiya fi Radd Dawa Ilkiya

85) Radd al-Lawm al-Dhaym fi Sawm Yawm al-Ghaym

Art of Preaching (wadh)

86) al-Yawaqit fi al-Khutab87) al-Muntakhab fi al-Nuwab

88) Muntakhab al-Muntakhab

89) Muntakhal al-Muntakhab

90) Nasim al-Riyadh91) Al-Lulu

92) Kanz al-Mudhakkir

93) Al-Azaj94) Al-Lataif

95) Kunuz al-Rumuz

96) Al-Muqtabis97) Zayn al-Qisas

98) Mawafiq al-Marafiq (ISBN: 2745134647)

99) Shahid wa Mashhud100) Wasitat al-Uqud min Shahid wa Mashhud

101) Al-Lahab, 2 parts


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102) Al-Mudhish

103) Saba Najd104) Muhadathat al-Aql

105) Laqt al-Juman

106) Al-Muqad al-Muqim

107) Iqadh al-Wasnan min al-Raqadat bi Ahwal al-Haywan wal-Nabat, 2 parts108) Nakt al-Majalis al-Badriyya, 2 parts

109) Nuzhat al-Adib, 2 parts110) Muntaha al-Muntaha

111) Tabsirat al-Mubtadi, 20 parts

112) Al-Yaquta, 2 parts (ISBN: 9775141494)113) Tuhfat al-Wuadh

Various sciences

114) Dham al-Hawa, 2 volumes

115) 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-Hamqa

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

into English by Dr. Bilal Philips)122) Laqt al-Manafi fi al-Tibb, 2 volumes

123) Al-Shayb al-Khidhab

124) Amar al-Ayan125) Al-Thabat ind al-Mamat, 2 parts

126) Tanwir al-Ghabash fi Fadhl al-Sud wal-Habash, 2 parts

127) 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-Ghazzali

130) Tahrim al-Muhill al-Makruh

131) Al-Misbah al-Mudhi li Dawlat al-Imam al-Mustadhi132) Atf al-Ulama ala al-Umara wal-Umara ala al-Ulama

133) Al-Nasr Ala Misr

134) Al-Majd al-Adhudi135) Al-Fajr al-Nuri

136) Manaqib al-Sitr al-Rafi

137) Ma Qultuhu min al-Ashar138) Al-Maqamat

139) Min Rasaili

140) Al-Tibb al-Ruhani141) Bayan al-Khata wal-Sawab fi Ahadith Ibn Shihab, 16 parts

142) Al-Baz al-Ashhab al-Munqadh ala man Khalafa al-Madhab, a treatise in Fiqh, and


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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

145) Taqrib al-Tariq al-Abad fi Fadhail Maqbarat Ahmad

146) Manaqib al-Imam al-Shafii

147) Al-Uzlah148) Al-Riyadha

149) Minhaj al-Isaba fi Mahabat al-Sahaba150) Funun al-Albab

151) Al-Dhurafa wal-Mutamajinin

152) Manaqib Abi Bakr153) Manaqib Ali

154) Fadhail al-Arab

155) Durrat al-Iklil fi al-Tarikh, 4 volumes

156) Al-Amthal157) Al-Manfaah fi al-Madhahib al-Arbaah, 2 volumes

158) Al-Mukhtar min al-Ashar, 10 volumes159) Ruus al-Qawarir, 2 volumes160) Al-Murtajal fi al-Wadh

161) Dhakhirat al-Waidh, several volumes

162) Al-Zajr al-Makhuf163) Al-Ins wal-Mahabba

164) Al-Mutrib al-Mulhib

165) Al-Zand al-Wariy fi al-Wadh al-Nasiriy, 2 parts

166) Al-Fakhir fi Ayyam al-Imam al-Nasir167) Al-Majd al-Salahi

168) Lughat al-Fiqh, 2 parts

169) Aqd al-Khanasir fi Dhamm al-Khalifat al-Nasir170) Dhamm Abd al-Qadir, a censure of Abd al-Qadir al-Jaylani

171) Gharib al-Hadith

172) Mulah al-Ahadith, 2 parts173) Al-Fusul al-Wadhiya ala Huruf al-Mujam

174) Salwat al-Ahzan, 10 volumes

175) Al-Mashuq fil-Wadh

176) Al-Majalis al-Yusufiyya fil-Wadh177) Al-Wadh al-Maqbari

178) Qiyam al-Layl, 3 parts

179) Al-Muhadatha180) Al-Munaja

181) Zahir al-Jawahir fil-Wadh, 4 parts

182) Al-Nuhat al-Khawatim, 2 parts183) Al-Murtaqa li man Ittaqa

184) Hawashi ala Sihah al-Jawhari

185) Mukhtasar Funun Ibn Aqil, 10 odd volumes

Criticisms by Ibn al-Jawzi


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Ashari theologians

Despite Ibn al-Jawzi s doctrinal views on Allahs Names and Attributes often appearing

contradictory, as we will see, he was, nevertheless, an ardent follower of the traditionalHanbali hostility towards the Asharis.

His extremely hostile attitude towards the Asharis was well noted by Ibn Kathir as hestates: 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 madhab of the Mutazila for along 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 isan 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 fanaticallyfollow 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 ofsunna and palpable attacks on unorthodox views, and in

particular the Asharite views on the Quran, were a distinct feature of Ibn al-Jawzi ssermons. His attacks against the Asharis include his famous remark, once made on thepulpit: 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 mushafanything 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 notfrom the idols worshipped on this earth.[25]

They then said: Where are the letterists, who claim that the Quran is composed ofletters 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


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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 inthis 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 himwith 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 tookroot amongst the ascetics, and by his time, became known as Tasawwuf.

Ibn al-Jawzi says in Talbis Iblis, whilst commenting on the origins ofTasawwuf:

The Sufis are generally from the ascetics (zuhhad). Although, we have alreadymentioned 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. Tasawwufis a path (tariqa), thebeginning 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 aMuslim, or aMumin. Then the terms zahid (ascetic) and abid

(worshipper) were introduced. Then, there came a people who adhered to asceticism andworship, gave up the worldly life, devoted themselves to worship, and embraced a unique

path and character.[29]

Some have argued that despite Ibn al-Jawzi s 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 ofHilyat al-Awliya byAbu 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 ofTasawwufto be other thanzuhd, and moreover, foreign to Islam and anabsurdity. This is clearly reflected in his criticism of Abu NuaymsHilyat al-Awliya,

where the latter considers the early generation of Muslims, including the Prophets

companions and the four Imams, to be from the Sufis.


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Thus, Ibn al-Jawzi states, while listing his objections against Hilyat al-Awliya: The

seventh objection comes against the ascription ofTasawwufto the senior masters, such asAbu 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 allzuhhad. We say in

reply: Tasawwufis a school well-known amongst its followers, which is not simplyrestricted toZuhd. Rather, the school has particular qualities and disposition, known to its

masters. IfTasawwufwas not something further added toZuhd, there would not havebeen narrations from some of the aforementioned in condemnation ofTasawwuf. In fact,

Abu Nuaym himself narrated in the biography of al-Shafii may Allah be merciful with

him that he said: Tasawwufis built upon lethargy. If a person were to practiseTasawwufin the morning, he would not reach the noon, except that he has become

obtuse. I discussed Tasawwufextensively in my book called: Talbis Iblis. (Devils

Deception)[30]

Indeed, Ibn al-Jawzi dedicated two-thirds of his bookTalbis Iblis to his scathing criticism

ofTasawwuf. His abridgment ofHilyat al-Awliya, and summarisation ofIhya Ulum al-Din 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 abridgingsuch 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-Jawzi s criticismofTasawwufdid not spare the famous and respected ascetics, such as al-Junayd, Bishr al-

Hafi, and even his co-Madhabist, Abd al-Qadir al-Jaylani, in censure of whom he wroteDhamm Abd al-Qadir al-Jaylani (Censure of Abd al-Qadir al-Jaylani).

Ibn al-Jawzi s 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 thatone 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-Jawzi s 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 ofthem with good intentions are also not following the mainstream path in most of their


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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 withthat which is at odds with the Shariah; such as the works of al-Harith al-Muhasibi or

Abu Abd Allah al-Tirmidhi, 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 theirworks 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 frompalm-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 andwater 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 pretentiousones, 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 ofTalbis 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 withoutreferring to the prophets. From them are those who believed in the doctrine ofal-

Dahriyya that the world has no creator Most of them affirmed an eternal cause ( illaqadima) 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 thecreator 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.


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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 realisetheir 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 isone 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 thephilosophers were close in time to the advent of our Shariah, as were the monks; some

of our co-religionists 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 becomephilosophers; 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-Jawzi s 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 includethe Khawarij, the Rafidites (shias) and the Esoterics (batiniyya).

Social and Ethical Ills

Ibn al-Jawzi s age saw many social and ethical ills creeping amongst the ranks ofnotables such as the jurists, traditionists, linguists and preachers. Naturally, a

considerable portion ofTalbis 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 baselessverdicts. 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


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peculiar traditions. Some of the traditionists were accused by Ibn al-Jawzi of disparaging

their colleagues whom they were jealous of, under the guise ofal-Jarh wa al-Tadil.[38]

Although, the jurists had always taken pride in objective and unbiased attitude towardsjuristic 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 gavebirth to madhabist bias in juristic discourse. Ibn al-Jawzi challenged the growing trend bysaying: 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 inthree 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 with 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 twowrongs: back biting others, and praise of one self.[39]

Ibn al-Jawzi also focuses his criticisms on the preachers who failed to act upon thatwhich 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-Jawzi s criticisms, as presented in Talbis Iblis, proved to be a timeless collectionof 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


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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 abook, 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 notan 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 notyou 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 neverseen 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-Mawdhuatis amongst the famous works of Ibn al-Jawzi on fabricated traditions,

which received wide acceptance as well as criticisms, the primary reason for which washis inclusion of numerous traditions that were, perhaps weak (dhaif), but not at all

fabricated (mawdhu). Many of such traditions are found in the books ofSunan, and in

fact, one in Sahih Muslim. A number of latter traditionists pursued his errors, such as al-Hafidh al-Iraqi, Ibn Hajar and al-Suyuti in his workal-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, andfrequent claims; no doubt he was guilty of some of that, may Allah overlook his

faults.[41] Ibn al-Jawzi s description of his sermons, fame and glory in his al-

Muntadham are an obvious reflection of such objections, which often puzzles the averagereader 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 ofhadith,


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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 ofwadh, 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 inadequacyof my thanksgiving. Most assuredly, it was He who empowered me to speak

extemporaneously for entire meetings without having to recourse to what I hadmemorised. 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 purposeand 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 hisinfamous bookDaf 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, AbuYala 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 Jahmite-Mutakallimun. They did not have as much expertise in the Quran, Hadith and traditions,as did theImams ofsunnah and hadith; neither from the angle of distinguishing between

the Sahih and theDhaif, 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 leavethe meanings to Allah (tafwidh) saying: the apparent meaning must be retained (tujraala 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 latterat 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 differentwording which may solve the dilemma.[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 opting for


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tawil. Such a contradictory stance is demonstrated by his interpretation (tawil) of the

Face of Allah, as referring to Allahs essence inDaf Shubah al-Tashbih[44]; and thenthe rebutting the Mutazilites for the very interpretation he is guilty of inMajalis 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 isfound guilty of the same errors inDaf 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 clearedhim from the false narrations and nonsense utterances, without blind following anyone in

my beliefs.[47]

No doubt, none can challenge Ibn al-Jawzi s assertion with respect to himself; but as for

exonerating Imam Ahmad of beliefs he considered anthropomorphic, then the scarcity ofquotes 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-Jawzi s departure from the doctrine of Imam Ahmad and remarked:

his excellence continued to increase and gain popularity until he died. May Allah havemercy 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, Abual-Fadhl Ishaq b. Muhammad al-Althi, who addressed Ibn al-Jawzi in harsh words in aletter, 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 deempermissible 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 themadhab of the great Imam, Ahmad b. Hanbal May Allah sanctify his soul. Therefore, itis 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, notfearing anyones criticism.


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Thus, Ibn al-Jawzi s account in nearly all Hanbali biographical works remained tainted

with this criticism. IbnRajab quotes Ibn al-Qadisis remarks on Ibn al-Jawzi scontroversy:

[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, hisbeliefs 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 theMutakallimun, 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 spiteof refuting him in some issues. Despite Ibn Aqils excellence in Kalam, he was not aufaiton traditions and narrations, due to which he was inconsistent in this subject, with

variegated opinions. Ibn al-Jawzi s 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. Hewould 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 ofDaf 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 al-Tashbih, and commentary of al-Saqqaf thereupon)

Due to Ibn al-Jawzi s theological slips, some modern-day, and rather zealous Asharites

have described him as an Ashari who took a staunch Ash`ari stance in doctrine; whichis 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.

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 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 publishingindustry, 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


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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-Tarbiya ind 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 a subject of various studies by H. Laoust and Merlin Swartz.

Endnotes

[1] There is much dispute over the year of his birth. Ibn Rajab mentions five differentdates: 508, 509, 510, 511 and 512; year 511 being the most probable due to several

indications mentioned by Ibn Rajab in his Dhayl 2/462, ed. Dr. al-Uthaimin, Maktabatal-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

[7] Ibn Rajab, al-Dhayl Ala Tabaqat al-Hanabila 2/464, ed. Dr. al-Uthaimin, Maktabatal-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 Swartz in hisedition of Kitab al-Qussas p 231, and further claims it to be an ancient Semitic practice.

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


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[15] Salah al-Safadi, Al-Wafi bil-Wafayat 21/147 Dar Ihya al-Turath 2000, and Al-

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, Maktabatal-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) Allahs Speech iswithout letters or sound, and therefore, the Quran which consists of letters is created and

not Allahs Speech. The third claim, that the Prophet is no longer a prophet after his

demise, is based on the Asharite-atomist principle that accidents could not endure fortwo instances of time (al-aradh la yabqa zamanayn), and therefore, prophethood being

an accident, must end with the demise of the Prophet. The attribution of the last claim to

the Asharites is very much disputed, and vehemently rejected by the Asharites, and tothis end, al-Bayhaqi wroteHayat 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 the

Seljuki ruler, Ibn Subuktakin for the belief of the former that the Prophet is no longer aprophet; a claim strongly rejected by Ibn al-Subki. (cf. Ibn Hazm, al-Fasl 1/161, and Ibn

al-Subki, Tabaqat 4/130-133). Your three shameful facets refers to the Quranic verse:

three times of privacy for you 24:58. The incident is reported by Ibn Rajab in al-Dhayl.

[24] Galls (), a well known fruit of which ink is made. Vitriol ( ), a well knownkind of salt, which is a medicinal substance, and one of the ingredients of ink. See Lisan

al-Arab ( ) and Lanes Lexicon.[25] This is the opinion of the Ashari traditionist Ibn Furak, as he says in Mushkil al-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


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[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

[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, Maktabatal-Ubaikan 2005

[42] Ibn al-Jawzi , Kitab al-Qussas al-Mudhakkirin 234, ed. Merlin L. Swartz, Dar El-

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.


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[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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