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 ancestry
goes back to Abu Bakr (ra). He was orphaned at the age of three and thereafter
raised in care of his mother and paternal aunt, who later brought him to the
mosque of Abu al-Fadhl Ibn Nasir, to be taught traditions (hadith). At this stage,
Ibn al-Jawzi was probably no more than six years old.
Early Learning and 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 in his notice: He heard numerous traditions, and had copious
knowledge in that regard. He studied lexicography under Abu Zakariya. He is the
one whom Allah Taala appointed for the purposes of guiding me to knowledge.
He would exert great effort on my behalf during my childhood and take me to
teachers. He made me study the Musnad of Imam Ahmad by reading it to Ibn al-
Husayn, as well as collections of shorter chains (awali). I, at that time, hadnt a
clue what learning is, due to my young age. He would make record of all traditions
I heard. I studied with him for thirty years and did not benefit from anyone as I
benefited from him.[2]
Thus, Ibn al-Jawzi began his learning career from a very young age, and had over
90 teachers, three of whom were women.[3] His teachers who taught him
traditions include Abu al-Saadat al-Mutawakkili, who gave him the authorisation
(ijaza) to transmit works from al-Khatib al-Baghdadi; Ibn al-Husayn who taught
him Musnad of Imam Ahmad; and of course, Ibn Nasir who started his career as a
Shafii-Ashari, but later converted to Hanbalism in doctrine and jurisprudence,
due to a dream he saw to that effect.[4]
Amongst his Quran teachers was Abu al-Karam al-Hashimi - another convert
from Shafiism to Hanbalism, of whom Ibn al-Jawzi states: He is the first to teach
me the Quran when I was a child[5] - and most notably Abu Muhammad al-
Muqri from whom he learnt various modes of recitations.[6]
His education in jurisprudence began with one of the leading Hanbali authorities
of the time, Ibn al-Zaghuni, which continued for several years. After the latters
death in 527/1133, Ibn al-Jawzi became the student of Abu Bakr al-Dinawari until
his death in 532/1137-8, after which he continued his law studies with other
prominent Hanbali figures, such as Abu Yala al-Saghir, then finally, Abu Hakim
al-Nahrawani. Later Ibn al-Jawzi became an assistant teacher for al-Nahrawani in
his institute, and upon his death in 556/1161, Ibn al-Jawzi succeeded him as the
professor.
His preaching career (waz) also began at a very young age, when his teacher Ibn
Nasir introduced him to Abu al-Qasim al-Alawi al-Harawi, who taught him the
art of preaching. It was not long before he encouraged Ibn al-Jawzi to ascend the
pulpit and deliver his first sermon attended by a crowd of 50,000, at the tender age
of ten.[7] However, al-Alawi soon left Baghdad, after which Ibn al-Jawzis
training on wadh was continued by Ibn al-Zaghuni until his death in 527/1133.
In addition to his professors, he held in great admiration three scholars, even
though he never personally met them: Abu al-Wafa Ali b. Aqil al-Hanbali; the
Ashari-Shafii historian, a biographer and the author of Hilyat al-Awliya, Abu
Nuaym al-Isfahani; and 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 an influential religious political figure in Baghdad.
As preceded, he gave his first sermon at the age of ten, but his career only
advanced at the age of fifteen, upon the death of his teacher Ibn al-Zaghuni in
527/1133 when he requested that he should replace his teachers position.
However, due to his young age, his proposal was turned down, yet his persistence
led him to the vizier, who officially appointed him to deliver sermons in al-Mansur
mosque.[9]

By year 544/1149, Ibn al-Jawzi was appointed by Ibn Hubayrah, the pious Hanbali
vizier, to hold his sermons every Friday in his palace, which was open to the
public. His ever increasing popularity moved the Caliph al-Mustanjid to appoint
him to deliver sermons in the Palace mosque, which were regularly attended by
10,000 to 15,000. Ibn al-Jawzi used this opportunity to show great valour in
defence of sunnah and briskly attacked the ever growing madhab fanaticism in his
time, as well as scholastic theological schools such as Mutazilism and
Asharism.[10]
However, after Ibn Hubayra became a victim of his rival conspirators and was
subsequently martyred in 560/1164, life became difficult for Ibn al-Jawzi. The
following year one of the colleges under the supervision of Ibn al-Jawzi was
seized. Hence, his activism and influence vanished from the scene for five years,
but reappeared after the death of Caliph 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 relationship is illustrated by Ibn al-Jawzis work al-Misbah al-Mudhi fi
Dawlat al-Mustadhi, which he wrote in praise of the Caliph. In 567/1171 when
Salah al-Din al-Ayyubi re-established the Abbasid Khutba in Cairo after
defeating the Fatimids, Ibn al-Jawzi demonstrated his rejoice by writing Kitab al-
Nasr Ala Misr, after which he was authorised by the Caliph in 568/1172 to
deliver sermons at the Badr gate in presence of the Caliph. In the same year he
delivered many popular sermons that attracted extraordinarily large crowds of
100,000 attendees.
In 569/1173, Ibn al-Jawzi was invited by the people of al-Harbiyya and Bab al-
Basra, the two quarters of West Baghdad, to deliver a sermon in an open area
between the two quarters. The sermon, however, was attended by people from all
parts of the city. Ibn 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 of attendees were estimated at 300,000,
while the candles were estimated at a thousand, lighting up the plain and
dramatising the occasion.
In 570 he built his own college at Darb Dinar and on the first day delivered a
series of fourteen lectures on different sciences. In the same year, he concluded his
exegeses of the Quran and prostrated on the pulpit, claiming to be the first one to
have completed a series of Quran exegeses in sermons since it was revealed. In the
same year he was given the custody of another college, on which the name of
Imam Ahmad was inscribed, along with a declaration that it had been relegated to
the supervision of the champion of the sunnah, Ibn al-Jawzi. Such a growing
influence of Ibn al-Jawzi, and by extension the Hanbali Madhab, alarmed the
members of other schools.
In 571/1178-9 the Caliph granted Ibn al-Jawzi inquisitorial powers to combat the
increasing Rafidhite influence in Baghdad. Ibn al-Jawzi ascended the pulpit and
proclaimed to the crowds: Amir al-Muminin has heard about the growth of
Rafdh, and has conferred upon me inquisitional powers to combat heresies. If you
hear anyone from the public reviling the Companions, then inform me, for I will
raze his house and land him in prison.[11] It is said that it was during this period
Ibn al-Jawzi penned his famous Talbis Iblis (The Devils Deception), in critique of
numerous heresies, social ills, and in particular, the distorted version of Tasawwuf
that had become widespread.
Ibn al-Jawzis career and popularity reached its zenith in the year 574/2278 AH,
which in turn empowered the Hanbalis in Baghdad. At this same time, the Caliph
ordered that an inscription be engraved on the tomb of Imam Ahmad stating: This
is the grave of the crown of sunnah, the most noble of the Ummah, one with high
ambitions, the embodiment of the Book and the sunnah of Allahs Messenger, al-
Imam Abu Abd Allah Ahmad b. Muhammad b. Hanbal al-Shaybani may Allah
be merciful with him, ending with the date of his demise and Ayat al-Kursi.
However, the followers of other madhabs became 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 am the director of five colleges, and the author of 150 works in all
subjects. More than 100,000 repented at my hands, and I cut off the hair of more
than 10,000 lax young men.[13] No preacher saw a crowd as great as mine, which
was attended by the Caliph, the vizier, sahib al-makhzan (Dhahir al-Din) and the
senior scholars.[14]
After the death of al-Mustadhi, al-Nasir ascended to power in 575/1179. Whilst it
has been noted that al-Nasir inclined towards Shiism, the early part of his reign
did not appear to reflect any change in Ibn al-Jawzis relation with the caliphate.
This, nevertheless, was soon to change and land Ibn al-Jawzi in utter disgrace in
year 590/1194.
His Trial
Year 590/1194 marks Ibn al-Jawzis fall from grace. In this painful episode of his
life, he was subjected to severe tribulation, exile and imprisonment. The cause of
his trial was the bitter feud between him and the descendants of the famous Sufi
Hanbali Shaykh Abd al-Qadir al-Jaylani.
During the vizierate of Abu al-Mudhaffar b. Yunus, a supporter of Ibn al-Jawzi
and like him, also a student of al-Nahrawani a tribunal was setup for Rukn al-
Din, the grandson of Abd al-Qadir al-Jaylani. The tribunal, which took place in
the presence of Ibn al-Jawzi and other leading scholars, concluded in burning of
his books, which contained zandaqah, heresies, astrology and in particular rasail
ikhwan al-safa. Consequently, Al-Jaylanis institute, much to the disgrace of Rukn
al-Din, was snatched away from him and placed in the care of Ibn al-Jawzi.
However, after the dismissal of the vizier Ibn Yunus in 590/1194, Ibn al-Qassab,
described by Ibn Rajab as a vile Rafidite (rafidhi khabith), was instated as the
vizier. Ibn al-Qassab, then went in pursuit of his rival, Ibn Yunus and his
supporters.
Rukn al-Din seized this opportunity to entrap Ibn al-Jawzi, and incited Ibn al-
Qassab against him by suggesting that the former was a Nasibi (detractor of the
Prophets family) and a descendant of Abu Bakr, enough reason for him to be
disgraced and persecuted. Ibn al-Qassab, after seeking the permission of the
Caliph al-Nasir, unleashed Rukn al-Din upon Ibn al-Jawzi. Rukn al-Din then
proceeded to the house of Ibn al-Jawzi, where he publicly humiliated him and
dragged him out of his house, which was then sealed off and his family dispersed.
Ibn al-Jawzi was taken to Wasit in the middle of the night by Rukn himself and
house arrested. Rukn, still seeking to further humiliate Ibn al-Jawzi, requested
permission from the superintendent of Wasit to imprison Ibn al-Jawzi in an
underground basement. The superintendent, who was also a Shiite, rebuked Rukn
saying: O ye Heretic! Should I throw him therein merely upon your request?!
Bring me the written decree of the Caliph, for by Allah, if he was of my sect, I
would have sacrificed my soul and wealth in his service! Hence, Rukn simply
returned to Baghdad.
Ibn al-Jawzis imprisonment in Wasit did not prevent him from utilising his time
to write and teach, whilst cooking and cleaning, at a very old age without any help.
It is reported that Ibn al-Jawzi would complete the Quran daily, yet omitting Surah
Yusuf, due to his deep sorrow over his son who shared the same name.
It was after five years, in 595/1198-9 that his son, Muhiy al-Din Yusuf, became
prominent through his preaching sessions, and successfully managed to intercede
with the mother of the Caliph on behalf of his father, and thereby, facilitating Ibn
al-Jawzis return to Baghdad.
His arrival in Baghdad was emotionally celebrated by the inhabitants, who
enthusiastically came out to receive him with a warm welcome. It was then
announced that he would be holding a preaching session the following Saturday.
The people thus began to reserve places for themselves immediately after having
prayed the Friday prayer. Despite heavy rains that night, the masses could not be
deterred from the much awaited sermon. The next morning, Ibn al-Jawzi began to
deliver his sermon to an extraordinary large audience, such that many, due to the
vast numbers present, were unable to hear his voice.
His death and funeral
He continued to give sermons and author numerous works, until the Ramadan of
597/1200. On the 7
th
of Ramadan, he sat at the mausoleum of the Caliphs mother
to deliver his last sermon. After addressing the congregation, he fell ill for five
days, and passed away on Friday between Maghrib and Isha at the age of eighty-
six or eighty-seven. The next morning, his funeral was prepared and brought out
of the house. The entire city of Baghdad came to a standstill as the masses
gathered to attend the funeral. At first, his funeral was taken to the spot where he
would deliver his sermons, and prayed over by his son, Abu al-Qasim. The crowds
then carried the funeral to al-Mansur mosque, where he was prayed over again. By
the time the crowds reached his grave, which was located near the grave of Imam
Ahmad, it was time for the Friday prayer. It was one of the most extraordinary
funerals in Baghdad, where the inhabitants of Baghdad showed their utmost
remorse at the loss of an inspirational Islamic figure, a charismatic and earnest
preacher, and a source of pride.
His 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.
2) Abu al-Qasim Ali, his second eldest son. He began his preaching career at a
very young age but left shortly, and instead, degenerated into an idler and
accompanied irreligious people. He was extremely rebellious towards his noble
father, such that when the latter was sent in exile to Wasit, he sold most of his
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-Jawziyya institute in
Damascus. He was killed, along with the Caliph at the hands of the Tatars upon
Hulagu Khans invasion of Baghdad.
4) Sitt al-Ulama senior, the eldest daughter and the wife of the jurist, Abu al-
Abbas Ahmad al-Hammami; 5) Rabia, the mother of Sibt Ibn al-Jawzi; 6)
Sharaf al-Nisa, the wife of Abd al-Wahhab al-Iyabi al-Hanbali; 7) Zaynab; 8)
Jawhara and 9) Sitt 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
include: Maadin al-Ibriz fi Tafsir al-Kitab al-Aziz in exegesis, al-Madhab
al-Ahmad fi Madhab Ahmad, and al-Idah fi al-Jadal.
Sibt Ibn al-Jawzi, his grandson from his daughter Rabia, a historian and a
preacher like his grandfather. He was born and raised in Baghdad under the
supervision of his grandfather, who then travelled to Damascus and settled
therein. His works include: Mirat al-Zaman fi Tarikh al-Ayan, al-Jalis al-
Salih, al-Intisar wal-Tarjih, and many others. He was a convert from
Hanbalism to Hanafism and apparently, Rafidhi-Shiism.
Abd al-Ghani al-Maqdisi, one of the most prominent Hadith masters with
outstanding knowledge on the narrators of traditions. He is the author of
many famous works, such as al-Kamal fi Asma al-Rijal and Umdat al-
Ahkam.
Ibn Qudama al-Maqdisi, one of the major Hanbali authorities and the
author of the profound and voluminous book on Law, al-Mughni, which
became popular amongst researchers from all juristic backgrounds.
His Works
Ibn al-Jawzi is perhaps the most voluminous author in Islamic history. Al-Dhahabi
states: I have not known anyone amongst the ulama to have written as much as
he (Ibn al-Jawzi) did.
According to Ibn al-Jawzi, he wrote his first book only at the tender age of
thirteen.[17] It has always been difficult to determine the exact number of works
authored by Ibn al-Jawzi. Al-Zirikli estimates it to be around 300[18], while Dr.
al-Alwaji counted up to 574 works in his Muallafat Ibn al-Jawzi. However, this
figure is far from accurate, and perhaps exaggerated, for al-Alwaji often repeats a
title with a different wording, and gives it a separate count. Ibn al-Jawzi himself
determined 150 works, at the time he was writing his rich historical piece al-
Muntadham; and 250 by the time of his death.[19] Ibn Rajab lists over 180
compositions, whereas Ibn Taymiyyah, being an avid reader of Ibn al-Jawzis
works, claimed to have counted over 1000 works, and later found even more, a
claim that Dr. Abd al-Rahman al-Uthaymin, deems gross exaggeration.
Although, Ibn al-Jawzis works range from law (fiqh), traditions (hadith), history
and biography, his best contribution, as asserted by Ibn Taymiyyah were his
Manaqib biographical series on some of the prominent Islamic figures.
The following is a list of his works as documented by Ibn Rajab:


Quranic Sciences

1) 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-Gharib
5) 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-Uyun al-Nawadhir
8) Al-Ishara ila al-Qiraat al-Mukhtara, 4 parts
9) Tadhkirat al-Mutanabbih fi Uyun al-Mushtabih
10) 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-Ibad
17) Ghawamidh al-Ilahiyat
18) Maslak al-Aql
19) Minhaj Ahl al-Isaba
20) Al-Sirr al-Masun
21) Daf Shubhat al-Tashbih, 4 parts
22) Al-Radd Ala al-Mutaassib al-Anid

Traditions and Asceticism

23) Jami al-Asanid bi Alkhas al-Asanid
24) Al-Hadaiq, 34 parts
25) Naqiy al-Naql, 5 parts
26) Al-Mujtab
27) Al-Nuzha, 2 parts
28) Uyun al-Hikayat
29) Multaqat al-Hikayat, 13 parts
30) Irshad al-Muridin fi Hikayat al-Salaf al-Salihin
31) Rawdhat al-Naqil
32) 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 volumes
36) 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 parts
41) Manaqib Ashab al-Hadith
42) Mawt al-Khidhr
43) Mukhtasar Mawt al-Khidhr
44) Al-Mashyikha
45) Al-Musalsalat
46) Al-Muhtasab fi al-Nasab
47) Tuhfat al-Tullab, 3 parts
48) Tanwir Mudlahim al-Sharaf
49) Al-Alqab
50) Fadhail Umar b. al-Khattab
51) 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 parts
55) Manaqib Bishr al-Hafi, 7 parts
56) Manaqib Ibrahim b. Adham, 6 parts
57) Manaqib Sufyan al-Thawri
58) Manaqib Ahmad b. Hanbal
59) Manaqib Maruf al-Karkhi, 2 parts
60) Manaqib Rabia al-Adawiyya
61) 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 parts
64) Al-Mukhtar min Akhbar al-Akhyar
65) Al-Qati li Muhal al-Lijaj bi Muhal al-Hallaj, a rebuttal against the supporters
of al-Hallaj, the pantheist who was executed by the agreement of the jurists from
four schools.
66) Ujalat al-Muntadhar li Sharh Hal al-Khidhr
67) 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 volumes
73) 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-Khilaf
77) Junnat al-Nadhir wa Jannat al-Nadhar
78) Umad al-Dalail fi Mushtahar al-Masail
79) Al-Mudhab fi al-Madhab
80) Masbuk al-Dhahab
81) Al-Nubdha
82) Al-Ibadat al-Khams
83) Asbab al-Hidaya li Arbab al-Bidaya
84) 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-Khutab
87) al-Muntakhab fi al-Nuwab
88) Muntakhab al-Muntakhab
89) Muntakhal al-Muntakhab
90) Nasim al-Riyadh
91) Al-Lulu
92) Kanz al-Mudhakkir
93) Al-Azaj
94) Al-Lataif
95) Kunuz al-Rumuz
96) Al-Muqtabis
97) Zayn al-Qisas
98) Mawafiq al-Marafiq (ISBN: 2745134647)
99) Shahid wa Mashhud
100) Wasitat al-Uqud min Shahid wa Mashhud
101) Al-Lahab, 2 parts
102) Al-Mudhish
103) Saba Najd
104) 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 parts
108) Nakt al-Majalis al-Badriyya, 2 parts
109) Nuzhat al-Adib, 2 parts
110) 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 parts
116) Ihkam al-Ishar bi Ahkam al-Ashar, 20 parts
117) Al-Qussas al-Mudhakkirin (Also available in English: A critical edition,
annotated translation and introduction by Merlin L. Swartz ASIN: B0007KE23O)
118) Taqwim al-Lisan
119) 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-Ayan
125) 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-Huffadh
128) 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-Mustadhi
132) Atf al-Ulama ala al-Umara wal-Umara ala al-Ulama
133) Al-Nasr Ala Misr
134) Al-Majd al-Adhudi
135) Al-Fajr al-Nuri
136) Manaqib al-Sitr al-Rafi
137) Ma Qultuhu min al-Ashar
138) Al-Maqamat
139) Min Rasaili
140) Al-Tibb al-Ruhani
141) 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 not another title of Daf Shubah al-Tashbih according to Ibn Rajab.
143) Al-Wafa bi Fadhail al-Mustafa, 2 volumes
144) 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-Uzlah
148) Al-Riyadha
149) Minhaj al-Isaba fi Mahabat al-Sahaba
150) Funun al-Albab
151) Al-Dhurafa wal-Mutamajinin
152) Manaqib Abi Bakr
153) Manaqib Ali
154) Fadhail al-Arab
155) Durrat al-Iklil fi al-Tarikh, 4 volumes
156) Al-Amthal
157) Al-Manfaah fi al-Madhahib al-Arbaah, 2 volumes
158) Al-Mukhtar min al-Ashar, 10 volumes
159) Ruus al-Qawarir, 2 volumes
160) Al-Murtajal fi al-Wadh
161) Dhakhirat al-Waidh, several volumes
162) Al-Zajr al-Makhuf
163) 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-Nasir
167) Al-Majd al-Salahi
168) Lughat al-Fiqh, 2 parts
169) Aqd al-Khanasir fi Dhamm al-Khalifat al-Nasir
170) Dhamm Abd al-Qadir, a censure of Abd al-Qadir al-Jaylani
171) Gharib al-Hadith
172) Mulah al-Ahadith, 2 parts
173) 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-Wadh
177) Al-Wadh al-Maqbari
178) Qiyam al-Layl, 3 parts
179) Al-Muhadatha
180) Al-Munaja
181) Zahir al-Jawahir fil-Wadh, 4 parts
182) Al-Nuhat al-Khawatim, 2 parts
183) Al-Murtaqa li man Ittaqa
184) Hawashi ala Sihah al-Jawhari
185) Mukhtasar Funun Ibn Aqil, 10 odd volumes
Criticisms by Ibn al-Jawzi
Ashari theologians
Despite Ibn al-Jawzis doctrinal views on Allahs Names and Attributes often
appearing contradictory, as we will see, he was, nevertheless, an ardent follower of
the traditional Hanbali hostility towards the Asharis.
His extremely hostile attitude towards the Asharis was well noted by Ibn Kathir
as he states: Ibn al-Jawzi mentions in this year[20], in al-Muntadham, the death
of al-Ashari, where he spoke ill of him, disparagingly in accordance with the
habitual criticisms by the Hanbalis directed towards the Asharis, past and
present[21]
Ibn Kathir is referring to the following note of Ibn al-Jawzi on al-Ashari: He was
born in 260 AH. He delved into the Kalam, and was upon the madhab of the
Mutazila for a long time. He then decided to oppose them and proclaimed a
doctrine which muddled up peoples beliefs and caused endless strife. The people
never differed that this audible Quran is Allahs Speech, and that Gabriel
descended with it upon the Prophet Allahs peace and blessings be upon him.
The reliable imams declared that the Quran is eternal, while the Mutazila claimed
that it is created. Al-Ashari then agreed with the Mutazila that the Quran is
created and said: This is not Allahs Speech. Rather, Allahs Speech is an
Attribute subsisting in Allahs Essence. It did not descend on the Prophet, nor is it
audible. Ever since he proclaimed this belief, he lived in fear for his life for
opposing the orthodox community (ahl al-sunnah), until he sought refuge in the
house of Abu al-Hasan al-Tamimi fearing his assassination. Then some of the
rulers began to fanatically followed his madhab, and his following increased, until
the Shafiis abandoned the beliefs of al-Shafii and instead followed al-Asharis
doctrine[22]
The vehement defence of sunna and palpable attacks on unorthodox views, and in
particular the Asharite views on the Quran, were a distinct feature of Ibn al-
Jawzis sermons. His attacks against the Asharis include his famous remark, once
made on the pulpit: The heretics claim; i) there is none in the Heavens, ii) neither
is there Quran in the Mushaf, and iii) nor is there a Prophet in the grave; your
three shameful facets[23]
Ibn al-Jawzi writes, while complaining about certain Asharites indoctrinating the
masses with the Asharite dogma: A group of Persian (aajim) heretics arrived in
Baghdad and mounted the pulpits to sermon the masses. They would claim, in
most of their gatherings: There is no Speech of Allah on this earth, and is the
mushaf anything but paper, galls and vitriol?[24] Allah is not in the Heavens, and
the slave-girl to whom the Prophet said: Where is Allah? was dumb and
therefore pointed towards the sky, meaning: He is not from the idols worshipped
on this earth.[25]
They then said: Where are the letterists, who claim that the Quran is composed
of letters and sound? Rather, the Quran is only an expression of Jibril! They
continued in this vein, until the sacredness of the Quran diminished from the
hearts of many.[26]
He then mentions at length, the arguments for the orthodox approach towards the
Quran, and commends Imam Ahmad b. Hanbal for his rigid stance on the issue,
which united the Muslims on one belief: the Quran, which is contained in the
Mushaf, is the uncreated Speech of Allah. He then denigrates al-Ashari, saying:
Then, people did not differ in this issue, until there appeared Ali b. Ismail al-
Ashari, who at first, held the beliefs of the Mutazilites. It then occurred to him,
as he claimed, that Allahs Speech subsists in the Divine Essence (sifah qaimah
bil-that). His claim, therefore, necessitated that the Quran we have is created.[27]
Sufis
Ibn al-Jawzi was, in his early youth, influenced by abstentious Sufism, which left
him with illness for several years, until he decided to abandon it.[28] His
experience with Sufism, which by then had vastly drifted away from the sacred
law, transformed him into one of the fiercest critics of the Sufis.
His austere anti-Sufi stance was clearly demonstrated in his sermons and many of
his works. Although, he was never a detractor of the ascetics amongst the early
Muslims, his criticisms were mainly directed towards the deviant and abnormal
tendencies that took root amongst the ascetics, and by his time, became known as
Tasawwuf.
Ibn al-Jawzi says in Talbis Iblis, whilst commenting on the origins of Tasawwuf:
The Sufis are generally from the ascetics (zuhhad). Although, we have already
mentioned the devils deception of ascetics, except that the Sufis varied from the
ascetics by having specific qualities and states, and became known with certain
characteristics, and hence, we had to single them out with criticism. Tasawwuf is a
path (tariqa), the beginning of which was complete asceticism; however, later its
followers permitted the enjoyment of songs and dancing.
At the time of the Prophet, the attribution was only to Iman and Islam, and hence
it was said: so-and-so is a Muslim, or a Mumin. Then the terms zahid (ascetic)
and abid (worshipper) were introduced. Then, there came a people who adhered
to asceticism and worship, gave up the worldly life, devoted themselves to
worship, and embraced a unique path and character.[29]
Some have argued that despite Ibn al-Jawzis cynicism towards the Sufis, he did
not discredit Sufism as a genre. To the contrary, they claim, he was in favour of
Sufism, and this is reflected by a number of his works, such as his abridgement of
Hilyat al-Awliya by Abu Nuaym, Ihya Ulum al-Din by al-Ghazzali and various
laudatory biographies of early ascetics, such as Hasan al-Basri and Maruf al-
Karkhi.
The above conclusion is not quite accurate, for while Ibn al-Jawzi undoubtedly
paid great importance to asceticism, morals and manners, yet he did, nevertheless,
regard the entire genre of Tasawwuf to be other than zuhd, and moreover, foreign
to Islam and an absurdity. This is clearly reflected in his criticism of Abu
Nuayms Hilyat al-Awliya, where the latter considers the early generation of
Muslims, including the Prophets companions and the four Imams, to be from the
Sufis.
Thus, Ibn al-Jawzi states, while listing his objections against Hilyat al-Awliya:
The seventh objection comes against the ascription of Tasawwuf to the senior
masters, such as Abu Bakr, Umar, Uthman, Ali, al-Hasan, Shurayh, Sufyan,
Shuba, Malik, Shafii, Ahmad, whereas they had no knowledge of Tasawwuf. If
one were to say: [Abu Nuaym] meant by that, abstentious worldly life (zuhd),
since they were all zuhhad. We say in reply: Tasawwuf is a school well-known
amongst its followers, which is not simply restricted to Zuhd. Rather, the school
has particular qualities and disposition, known to its masters. If Tasawwuf was not
something further added to Zuhd, there would not have been narrations from some
of the aforementioned in condemnation of Tasawwuf. In fact, Abu Nuaym
himself narrated in the biography of al-Shafii may Allah be merciful with him
that he said: Tasawwuf is built upon lethargy. If a person were to practise
Tasawwuf in the morning, he would not reach the noon, except that he has become
obtuse. I discussed Tasawwuf extensively in my book called: Talbis Iblis.
(Devils Deception)[30]
Indeed, Ibn al-Jawzi dedicated two-thirds of his book Talbis Iblis to his scathing
criticism of Tasawwuf. His abridgment of Hilyat al-Awliya, and summarisation of
Ihya Ulum 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 abridging such works was to purge, what he considered the unorthodox
content from such works, to make them conducive to the intellectual wellbeing of
the masses. Ibn al-Jawzis criticism of Tasawwuf did not spare the famous and
respected ascetics, such as al-Junayd, Bishr al-Hafi, and even his co-Madhabist,
Abd al-Qadir al-Jaylani, in censure of whom he wrote Dhamm Abd al-Qadir al-
Jaylani (Censure of Abd al-Qadir al-Jaylani).
Ibn al-Jawzis criticisms of the Sufis were directed at several fronts. He criticised
them for the prevalence of pantheism amongst their ranks, and to that end he wrote
Al-Qati li Muhal al-Lijaj bi Muhal al-Hallaj censuring al-Hallaj, the famous
pantheist who claimed to be God, and was subsequently executed by the
agreement of the jurists.[31]
He attacked the Sufis for demeaning all aspects of worldly life, such that they
would wilfully and unwisely give away their belongings to remain poor. Ibn al-
Jawzi states: What the ignorant amongst the ascetics call reliance (tawakkul),
that is to spend all that one owns, is not legislated in religion. For the Prophet said
to Kab b. Malik: Keep some of your wealth.[32]
The Sufis were characterised by their deriding attitude towards the sacred
knowledge, in favour of asceticism. Ibn al-Jawzi criticised them saying: From the
amazing ways in which the devil plays his tricks, is by beautifying abandonment
of knowledge. Yet, they [the Sufis] did not simply stop at that, but also engaged in
insulting those busy with knowledge. This, only if they understood, is tantamount
to insulting the Shariah; for the Messenger of Allah said: Convey from me[33]
Ibn al-Jawzis remarks, ridiculing the early ascetics, only underline his rigid anti-
Sufi attitude. He says about the early ascetics: I saw most of them in confusion.
Those of them with good intentions are also not following the mainstream path in
most of their affairs. A number of early ascetics wrote various books for their
followers that are crammed full of abominations, and inauthentic reports, in which
the authors instruct with that which is at odds with the Shariah; such as the works
of al-Harith al-Muhasibi or Abu Abd Allah 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 their works on awkward narrations.
I saw most of the people deviating from the Shariah, to whom the words of the
ascetics became the Shariah itself. Hence, it was claimed: Abu Talib al-Makki
said: From the Salaf were those who would weigh their daily intake against fresh
branch-ends from palm-trees and notice it decreasing everyday! This practise was
not known by the Messenger of Allah nor his Companions, rather they would eat
but not to their fill.
The life of the Messenger of Allah and his Companions was not like that of the
ascetics of today. For the Messenger of Allah would laugh, joke, choose the best
of things, race with Aisha may Allah be pleased with her. He would eat meat,
love sweet dishes and water will be sweetened for him to drink. This is also how
his companions were, until the ascetics discovered paths (taraiq), as if it were the
beginning of another Shariah.[34]
It is also vital to bear in mind that the remarks above were directed to a very small
minority of the Sufis. As for the vast majority, for them Ibn al-Jawzi had the
following to say: As for those who had incorrect intentions, from the hypocrites
and the pretentious ones, for the sake of worldly gains, and for their hands to be
kissed out of respect, then there is no discussion with them, and they are the
majority of the Sufis![35]
Philosophers
Ibn al-Jawzi dedicated a section of Talbis Iblis to the philosophers who had taken
a route, other than that of the prophets in their search for the truth. He describes
their intellectual ailment saying: They believed in what their speculations dictated
to them without referring to the prophets. From them are those who believed in the
doctrine of al-Dahriyya that the world has no creator Most of them affirmed an
eternal cause (illa qadima) for the world, and then stated that the world is eternal,
which has always been in existence along with Allah They also concealed their
doctrine by saying: Allah is the creator of this world, meaning: figuratively and
not literally Their doctrine also includes that the world is ever lasting; just as its
existence has no beginning, it has no end.
They also believed that Allahs knowledge and ability is in fact His essence, in
order to avoid affirming multiple eternal entities The philosophers also denied
the resurrection, the return of souls to the bodies, and the bodily existence of
Paradise and Hell, claiming that the two were merely paradigms for people to
understand the concept of spiritual reward and punishment.
He then turns to the devils deceptions of the Muslim philosophers, who admired
Socrates, Plato, Aristotle and others for their excellence in metaphysics, yet didnt
realise their mediocrity in theology. They were consequently, intellectually
suspended in a world between Greek philosophy and Islamic theology. Ibn al-
Jawzi remarks: We noticed the philosophers from the adherents to our religion,
that their philosophical path earned them confusion, hence, they adhered to neither
philosophy, nor Islam. In fact, amongst them is one who fasts the Ramadan and
prays, and then begins to object at the Creator and prophethood, and denies the
resurrection.
Ibn al-Jawzi then wonderfully summarises the underlying cause of deviancy
amongst the so-called Muslim philosophers and the Muslim monks, saying:
Because the philosophers were close in time to the advent of our Shariah, as
were the monks; some of our 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 become philosophers; and when they look into
asceticism, they became monks. We ask Allah to make us steadfast upon our
religion[36]
Other Philosophies and Schisms
Ibn al-Jawzis masterpiece Talbis Iblis, in part, is regarded to be a critical
heresiographical work which accounts the doctrine and criticisms of various
religions and sects. Amongst the list of religions and philosophies criticised by Ibn
al-Jawzi were Sophisticism (sawfastaiyya), al-Dahriyya, Tabaiyyun, Dualism
(thanawiyya), Paganism, Zoroastrianism, the pre-Islamic ignorance (jahiliyya), the
denial of prophethood, the Jews, the Christians, the Sabians, Astrologers, deniers
of resurrection, and the believers in metempsychosis (tanasukh). The schisms and
sects criticised by Ibn al-Jawzi include the Khawarij, the Rafidites (shias) and the
Esoterics (batiniyya).
Social and Ethical Ills
Ibn al-Jawzis age saw many social and ethical ills creeping amongst the ranks of
notables such as the jurists, traditionists, linguists and preachers. Naturally, a
considerable portion of Talbis Iblis reflects his efforts in challenging the growing
corruption and an endeavour to bring about change.
He mentions the recitors of the Quran who, on one hand, devoted their lives
learning the most eccentric modes of recitation, whilst neglecting the basics of
Islamic knowledge. This, according to Ibn al-Jawzi, often caused the recitors to
introduce practises and traditions previously unheard of in Islamic history.[37]
The traditionists also became a target of his criticisms for their excessive focus on
transmission of the texts without understanding the essence and the meaning of
those traditions. Their lack of understanding often forced them to pass erroneous
and baseless verdicts. Another illness to be found amongst the traditionists at the
time of Ibn al-Jawzi was their desire for fame by travelling far and wide in search
of the shortest chains, or peculiar traditions. Some of the traditionists were accused
by Ibn al-Jawzi of disparaging their colleagues whom they were jealous of, under
the guise of al-Jarh wa al-Tadil.[38]
Although, the jurists had always taken pride in objective and unbiased attitude
towards juristic research, by the age of Ibn al-Jawzi, blind partisanship towards the
established madhabs began to take root, which eroded the spirit of objectivity to an
extent, and gave birth to madhabist bias in juristic discourse. Ibn al-Jawzi
challenged the growing trend by saying: Lethargy prevailed over the latter jurists
that they could not study the science of traditions; so much so, that I noticed some
of the senior jurists remark in their works about traditions found in authentic
collections: It is not possible for the Prophet to have said such-and-such! I then
noted that he would support his argument in an issue saying: Some of them
narrated that the Prophet said such-and-such. He would then respond to the
authentic tradition, which his opponent used in support of his argument, saying:
This tradition is not known! All of this is a crime against Islam.
Ibn al-Jawzi equally criticised the jurists for associating with the authorities
without censuring them for their oppression and unjust dealings, which, as he
argues, resulted in three vices: One: The ruler assumes, if I was not correct, the
jurist would have censured me. How can I not be right, when the jurist is happy to
consume from my wealth? Two: The layperson assumes, There is neither
anything wrong 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 two wrongs: back biting others, and praise of one self.[39]
Ibn al-Jawzi also focuses his criticisms on the preachers who failed to act upon
that which they preached and sought fame; the poets and linguists who often
lacked religiosity; the rulers who habitually bypassed the Sharai injunctions in
pursuit of their political goals; and the masses for their heedlessness and ignorance
of their religious, social and moral responsibilities.
Ibn al-Jawzis criticisms, as presented in Talbis Iblis, proved to be a timeless
collection of guidance and wisdom for the individual and the society, perhaps
arguably, but sadly, more applicable in our time than his.
Criticisms of Ibn al-Jawzi
Ibn al-Jawzi, being a remarkable critic, was censured himself on a number of
issues, some of which follow:
Profuse errors in his works
Although Ibn al-Jawzi is remembered as a voluminous writer, the obvious
disadvantage was the subsequent colossal number of errors in his works. For often,
he would finish a book, and instead of revisiting it for corrections, he would begin
another one; similarly, at times, he would write two books in different subjects
simultaneously. He would frequently quote passages from various sources in
different sciences, without thoroughly studying and researching. Thus, it is
reported that he would say: I am a compiler and not an author.
His errors in Hadith
Although, Ibn al-Jawzi displayed great dislike for many authors to narrate week,
and sometimes fabricated traditions in their works, while al-Ghazzali being the
foremost of his victims; he, ironically, was guilty of the same.
According to al-Dhahabi, while he was known with the exalted title of al-Hafidh,
it was not due to his mastery in the science of traditions, but as a result of his vast
knowledge and memorisation of copious narrations.
Al-Dhahabi also mentions Ibn al-Akhdar being asked about Ibn al-Jawzi: Would
not you respond to some of the errors of Ibn al-Jawzi? He said in reply: One can
only critically study someone whose errors are relatively few. As for him, then he
has countless errors. Al-Dhahabi then quotes al-Sayfs unwarranted comment: I
have never seen anyone who is relied upon in his religion, knowledge and
intellect, admiring Ibn Al Jawzi. Al-Dhahabi then beautifully concludes: If
Allah is pleased with him, then they are irrelevant.[40]
Al-Mawdhuat is amongst the famous works of Ibn al-Jawzi on fabricated
traditions, which received wide acceptance as well as criticisms, the primary
reason for which was his inclusion of numerous traditions that were, perhaps weak
(dhaif), but not at all fabricated (mawdhu). Many of such traditions are found in
the books of Sunan, and in fact, one in Sahih Muslim. A number of latter
traditionists pursued his errors, such as al-Hafidh al-Iraqi, Ibn Hajar and al-Suyuti
in his work al-Laali al-Masnuah.
Self-eulogy
Ibn Rajab quotes Ibn al-Qadisi from his Tarikh that from the objections many had
against Ibn al-Jawzi was that his speech consisted of eulogy, pride,
presumptuousness, and frequent claims; no doubt he was guilty of some of that,
may Allah overlook his faults.[41] Ibn al-Jawzis description of his sermons,
fame and glory in his al-Muntadham are an obvious reflection of such objections,
which often puzzles the average reader with respect to his piety and humility on
one hand, and his eulogy and assertions on the other.
However, it seems Ibn al-Jawzi was well aware of such criticisms, and perhaps he
even responded to them, albeit indirectly, saying: After I had devoted myself to a
study of these latter (i.e. the traditions) and to the sciences which fall under rubric
of hadith, scarcely a tradition was mentioned to me but that it was possible for me
to say: It is a sound tradition (sahih), or a good tradition (hasan), or an absurd
tradition (muhal). There are to be found in my books of wadh, achievements
which even those experts [in this art] find impossible to match. I mention these
achievements only out of gratitude, not out of pride, because those who see them
will be astonished. But as for myself, I see only the excellence of the One who has
made possible these achievements, and the inadequacy of my thanksgiving. Most
assuredly, it was He who empowered me to speak extemporaneously for entire
meetings without having to recourse to what I had memorised. Sometimes as
many as fifteen verses [from the Quran] were recited in my presence at these
meetings, following which I would immediately deliver a khutba relevant to each
of the verses. And now I implore God to give me sincerity of purpose and assist
me in profiting from my learning so that He may be the Master of that [learning]
and the Sovereign Lord over it[42]
Theological errors
Ibn al-Jawzi created a storm in the traditionalist-textualist Hanbali school by
writing his infamous book Daf Shubah al-Tashbih bi Akuff al-Tanzih (Rebuttal of
the Insinuations of Anthropomorphism at the Hands of Divine Transcendence),
which drew fierce attacks from all corners of the Hanbali world. The book came is
a reaction to Ibn Hamid, Abu Yala and his Shaykh Ibn al-Zaghuni, who too were
accused of fanaticism in their approach to affirming Allahs Attributes, for often
they would use baseless and unfounded narrations to affirm them.
Ibn Taymiyya writes about the three aforementioned:
from the third category are those who heard the traditions and the narrations,
glorified the beliefs of the early Muslims, yet also shared some of the principles of
the 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 the
angle of distinguishing between the Sahih and the Dhaif, nor from the angle of
grasping the meanings of those texts. They also deemed some of the rational
arguments of the Jahmite-negators to be correct, and therefore, saw a visible
contradiction between the two (text and rationale). This was the case with Abu
Bakr Ibn Furak, al-Qadhi Abu Yala, Ibn Aqil, et al. Due to this, they would
sometimes prefer the method of allegorical exegesis (tawil), as did Ibn Furak and
his likes while commenting on problematic traditions; or sometimes, they would
leave the meanings to Allah (tafwidh) saying: the apparent meaning must be
retained (tujra ala dhawahiriha), as did al-Qadhi Abu Yala and his likes; and
sometimes, their opinions would differ, hence, they would prefer the former
method at times, and the latter at other times, as was the case with Ibn Aqil and
his likes. Moreover, they would often mention amongst the problematic traditions,
narrations that were false and fabricated, not knowing that they were forged; or not
knowing the same tradition with a different wording which may solve the
dilemma.[43]
Ibn al-Jawzi was more impressed with Ibn Aqil than the others mentioned by Ibn
Taymiyya, due to which he would often favour tafwidh, while sometimes opting
for tawil. Such a contradictory stance is demonstrated by his interpretation
(tawil) of the Face of Allah, as referring to Allahs essence in Daf Shubah al-
Tashbih[44]; and then the rebutting the Mutazilites for the very interpretation he
is guilty of in Majalis Ibn al-Jawzi.[45] In a similar vein, he censures those who
opt for Tawil and brands them negators of Attributes, and further denounces the
Mutazalite interpretation of Hands as bounties, Ascension (istawa) as seizure
(istawla), or Descent (nuzul) as mercy; yet he is found guilty of the same errors in
Daf Shubah al-Tashbih.[46]
Towards the end of his work, Ibn al-Jawzi remarks: When a group of ignorant
ones learnt of my book, they were disappointed, for they had become accustomed
to the beliefs of their anthropomorphist leaders. Thus they said: This is not the
madhab.
I say (Ibn al-Jawzi): This is not your madhab, nor the madhab of your teachers
whom you blind follow. I have, however, exonerated the madhab of Imam Ahmad,
and cleared him from the false narrations and nonsense utterances, without blind
following anyone in my beliefs.[47]
No doubt, none can challenge Ibn al-Jawzis assertion with respect to himself; but
as for exonerating Imam Ahmad of beliefs he considered anthropomorphic, then
the scarcity of quotes from Imam Ahmad in his work, despite their copious
presence in other popular and widely accepted Hanbali sources, remains a far cry
from his claim. Al-Dhahabi also noticed Ibn al-Jawzis departure from the doctrine
of Imam Ahmad and remarked: his excellence continued to increase and gain
popularity until he died. May Allah have mercy on him and forgive him! Only if
he had not indulged in allegorical exegeses (tawil) and opposed his Imam![48]
Inevitably, he received criticisms by various Hanbali authorities, from his age up
until the present time. Amongst his contemporary critics was the Hanbali Shaykh
of Iraq, Abu al-Fadhl Ishaq b. Muhammad al-Althi, who addressed Ibn al-Jawzi
in harsh words in a letter, most of which was quoted by Ibn Rajab in Dhayl[49].
From the highlights of the letter, is al-Althis remarks addressing Ibn al-Jawzi:
Amazing is of one who adheres to the madhab of the Salaf, and does not deem
permissible to indulge in Kalam, who then moves to interpret that which he did
not tolerate at first. He then says: If we say such and such, it would lead to such
and such.
If you interpret the divine Attributes based upon linguistic interpretations,
deeming it permissible for you, and refuse to accept the advice, (then know that)
this is not the madhab of the great Imam, Ahmad b. Hanbal May Allah sanctify
his soul. Therefore, it is not fitting for you to attribute yourself to him with such
beliefs. So chose for yourself a different madhab, if it is possible for you. For our
(Hanbali) colleagues have not ceased to proclaim the blatant truth at all times,
even if they were struck with the swords, not fearing anyones criticism.
Thus, Ibn al-Jawzis account in nearly all Hanbali biographical works remained
tainted with this criticism. Ibn Rajab quotes Ibn al-Qadisis remarks on Ibn al-
Jawzis controversy:
[The error] for which he was criticised by a group of our scholars and Imams
from the Maqdisis and the Althis [Hanbalis], was his tendency towards allegorical
exegesis (tawil) in some of his speech. Their criticisms were severe in that regard.
No doubt, his beliefs in this issue were quite contradictory. Even though he was
well-versed in traditions and narrations regarding the subject matter, he was not
well-aware of the responses to the doubts of the Mutakallimun, nor the extent of
their fallacy. He would also hold Abu al-Wafa Ibn Aqil in great respect, and
follow most of his beliefs, in spite of refuting him in some issues. Despite Ibn
Aqils excellence in Kalam, he was not au fait on traditions and narrations, due to
which he was inconsistent in this subject, with variegated opinions. Ibn al-Jawzis
opinions were as vegetated as his.
Ibn Rajab then quotes Ibn Qudama saying:
Ibn al-Jawzi was the leading authority on the art of preaching in his age. He also
authored excellent works in various sciences, and his efforts were generally
accepted. He would teach law (fiqh) and author works to that end, just as he had
memorised traditions and also authored in that respect. However, we are not
pleased with his writings with respect to sunnah (doctrine), nor his approach.[50]
The latest rebuttal of Daf Shubhat al-Tashbih is a two volume book by a
contemporary Hanbali theologian and a traditionist, Sulayman b. Nasir al-Alwan
called: Ithaf ahl al-Fadhl wal-Insaf bi Naqdh Kitab Ibn al-Jawzi Daf Shubah al-
Tashbih wa Taliqat al-Saqqaf (An Offering to the Noble and Just, by Rebuttal of
the book by Ibn al-Jawzi Daf Shubah al-Tashbih, and commentary of al-Saqqaf
thereupon)
Due to Ibn al-Jawzis theological slips, some modern-day, and rather zealous
Asharites have described him as an Ashari who took a staunch Ash`ari stance in
doctrine; which is a rather astonishing claim, since none from the Muslim
biographers or historians ever described him as such. On the contrary, despite
sharing some aspects of doctrine with the Asharites, he was nevertheless, a
staunch Ashari detractor, as demonstrated above and in a number of his works.
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 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-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
different dates: 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, 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
[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 Swartz
in his edition 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
[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,
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) Allahs
Speech is without letters or sound, and therefore, the mushaf 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 for two 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 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 by
some 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 a prophet; 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
known kind 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
[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,
Maktabat al-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.
[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