Ibn al-Jawzi, ʿAbd al-Rahman ibn ʿAli

Ibn al-Jawzi, ʿAbd al-Rahman ibn ʿAli
Full Name	ʿAbd al-Rahman ibn ʿAli
Other Names	Ibn al-Jawzi
Author's Code	AUTHORCODE01804AUTHORCODE

Ibn al-Jawzi, ʿAbd al-Rahman ibn ʿAli

Ibn al-Jawzi, Abu al-Faraj Jamal al-Din ʿAbd al-Rahman ibnʿAli ibn Muhammad ibnʿAli ibn ʿAbdullah ibn Humadi ibn Muhammad ibn Jaʿfar al-Jawzi al-Qurashi al-Taymi al-Bakri al-Baghdadi (circa 511-597 AH / 1117-1201 CE), was a historian, preacher, exegete, and Hanbali jurist.

Lineage and Renown

ʿAbd al-Rahman’s lineage traces back to Muhammad, the son of Abu Bakr, the first Caliph. He earned the name “Ibn al-Jawzi” due to his ancestor’s connection to Furdat al-Jawza (the Jawza landing site) in Basra or the Jawz district in western Baghdad. Some narrators have referred to him as “al-Saffar” (the coppersmith) due to his family’s involvement in the copper trade.

Birth

ʿAbd al-Rahman was born in the Darb al-Habib (or Bab al-Habib) district of Baghdad (Ibn Rajab, vol. 1, p. 400). His birth year has been recorded during the years 508-512 AH / 1114-1118 CE.

Ibn Rajab provides two accounts from Ibn al-Jawzi himself regarding his birth year: one stating that “the exact year of my birth is unknown, but I know that in 514 AH, when my father passed away, I was approximately three years old”; and another stating, “I reached puberty in the year my teacher, Ibn Zaghouni, died (527 AH).” This suggests his birth occurred in either 511 or 512 AH.

Appearance and Character

Ibn al-Jawzi was described as handsome and charming, with a soft voice and graceful movements. It is noted that his beard fell out and became very short due to his consumption of baladhur (a medicinal substance), and he dyed it until his death. Based on his childhood experiences, he believed that poor diet would lead to weakness and illness, hindering worship and good deeds. Therefore, he was very mindful of his health and consumed what he thought would benefit his intellect and sharpen his mind. He enjoyed good food, primarily eating chicken and light dishes, and he preferred syrups and concoctions over fruit. He avoided dubious foods and always wore the finest clothes. Passionate about books and reading, he felt as if he had discovered a treasure whenever he found a book he had not seen before. He had a refined taste and had experienced the sweetness of supplication. He fasted during the day and engaged in worship at night, often visiting pious individuals in the darkness of night.

His humor was gentle and sweet. He was quick-witted and had a ready response for any situation. For instance, when a man asked him whether glorifying God or seeking forgiveness was better, he replied, “A soiled garment needs soap more than perfume.” When asked about ghinaʾ (singing), he responded, “I swear by God, it is mere diversion.”

His Children

Ibn al-Jawzi had three sons named Abu Bakr ʿAbd al-ʿAziz, Abu al-Qasim ʿAli, and Abu Muhammad Yusuf, and six daughters named Rabiʿa (the mother of Yusuf ibn Qiz-ughli, known as Sibt Ibn al-Jawzi), Sharaf al-Nisaʾ, Zaynab, Jawhara, Sitt al-ʿUlamaʾ al-Kubra, and Sitt al-ʿUlama al-Sughra. All his daughters heard hadiths from their father and others.

His Education and Teachers

Ibn al-Jawzi spent his childhood in comfort, righteousness, and modesty under the care of his mother and paternal aunt. He did not mix with others or play with children. He mentioned that his mother did not pay much attention to him. His aunt entrusted his education to his maternal uncle, Abu al-Fadl Muhammad ibn Naser al-Baghdadi. In his work al-Muntazam, he writes that Abu al-Fadl took on the responsibility of teaching him hadith, and he listened to and memorized Musnad Ahmad ibn Hanbal and other important primary texts under his uncle's guidance. In [his] al-Mashikha, he mentions that his teacher, Ibn al-Naser, would take him to various shaykhs during his childhood, exposing him to hadiths with high isnads (chains of transmission) and writing down all his hearings in his own handwriting, obtaining authorizations for him from those scholars. Once he grasped the true meaning of seeking knowledge, he chose the most knowledgeable and insightful teachers to study with, valuing their expertise over their numbers.

Early Learning and Passion for Knowledge

Ibn al-Jawzi’s first recorded learning experience occurred at the age of five (516 AH). In his work Sayd al-Khatir, he writes,

“From childhood, I was passionate about knowledge, so I pursued it diligently. I developed an interest in mastering every branch of knowledge and aimed to perfect my understanding in each field.”

He adds, “Enduring hardships in the pursuit of knowledge was sweeter to my soul than honey. As a child, I would take a few pieces of dry bread and go out to learn hadith. I would sit by the ʿIsa river (Nahr ʿIsa), unable to eat the bread without water. So, I would take a bite of bread, drink a sip of water, and see nothing but the pleasure of acquiring knowledge before me.”

He was an avid reader and wrote, “I never tire of studying. I have seen the catalog of books donated to the Nizamiyya School, which contains over 6,000 volumes. I have also seen the catalogs of books owned by Abu Hanifa, Hamidi (Humaydi?), Shaykh ʿAbd al-Wahhab ibn al-Naser, and Abu Muhammad ibn al-Khashshab, each amounting to several loads on a beast of burden. I have studied over 20,000 volumes and am still eager to learn.”

Ibn al-Jawzi’s accounts in his al-Mashikha and Wafiyat al-Muntazam about his teachers and masters provide a clear picture of his education. Based on the dates of his teachers’ deaths, it is evident that during his childhood and adolescence, he attended the classes of many eminent scholars of his time, receiving both written and oral permissions (and authorizations) in various contemporary sciences.

His Most Renowned Teachers

1. Abu al-Fadl Muhammad ibn al-Naser ibn ʿAli ibn ʿUmar al-Baghdadi (467-550 AH / 1075-1155 CE), known as Salami, was a hafiz (memorizer of hadith) and a literary man. He provided Ibn al-Jawzi with his initial education and guided him in both scholarly and ethical matters.

2. Abu al-Qasim ʿAli ibn Yaʿla al-ʿAlawi al-Harawi, Ibn al-Jawzi’s first oratory teacher, encouraged him to ascend the pulpit for the first time at the age of nine.

3. Abu al-Saʿadat Ahmad ibn Ahmad... ibn al-Mutawakkil (d. 521/1127), taught him hadith and granted him a handwritten ijazah (license, authorization), tracing his scholarly lineage back to al-Mansur al-Dawaniqi (the second Abbasid Caliph).

4. Fatima bint al-Husayn ibn al-Hasan ibn Fadlawayh al-Razi (or bint Muhammad ibn al-Husayn ibn Fadlawayh al-Razi), with whom Ibn al-Jawzi read the book Dhamm al-Ghiba (blaming the backbiting) by Ibrahim al-Harbi under the guidance of his teacher, Abu al-Fadl Muhammad ibn al-Naser. He also learned various other texts, including Amali ibn Samʿun (known also as Majalis) and “Musnad al-Shafiʿi,” from her. Fatima was a devout preacher who taught women in her ribat (spiritual retreat; caravanserai). She passed away in 521 AH, when Ibn al-Jawzi was ten years old.

5. Abu ʿAbdullah Husayn ibn Muhammad ibn ʿAbd ul-Wahhab (d. 524 AH / 1130 CE), a renowned grammarian, lexicographer, and poet known as al-Bariʿ. He taught Ibn al-Jawzi hadith and granted him a written license (authorization).

6. Abu Nasr Ahmad ibn Muhammad ibn ʿAbd ul-Qahir al-Tusi (d. 525 AH), who also taught him hadith and authorized him to transmit all his narrations.

7. Abu al-Qasim Hibatullah ibn Muhammad al-Shaybani al-Katib (d. 525 AH), from whom Ibn al-Jawzi learned the entire Musnad Ahmad ibn Hanbal, Kitab al-Fawaʾid, also known as al-Ghilaniyyat (by Muhammad al-Shafiʿi), and Ajzaʾ al-Muzakka. Ibn al-Jawzi mentions that he learned and transcribed these works under the supervision of his teacher, Abu al-Fadl Muhammad ibn al-Naser.

8. Abu al-ʿIzz Ahmad ibn ʿUbaydullah, known as Ibn Kadish (d. 526/1131), who permitted Ibn al-Jawzi to narrate everything he had learned from him.

9. Abu al-Hasan ʿAli ibn ʿUbaydullah al-Zaghuni (d. 527/1132), a traditionist, grammarian, lexicoloist, jurist, and preacher. Ibn al-Jawzi accompanied him and learned hadith, jurisprudence, and preaching from him.

10. Abu Bakr Muhammad ibn ʿAbdullah al-ʿAmiri (d. 530/1136), known as Ibn Janazah, a traditionist, jurist, and Sufi preacher. He taught Ibn al-Jawzi hadith and exegesis.

11. Abu al-Qasim Nasr ibn Husayn al-Muqri, known as Ibn Habar (d. 531/1137), from whom Ibn al-Jawzi learned the various [variant] readings (qiraʾaat) of the Qur’an.

12. Abu Bakr Ahmad ibn Muhammad ibn Ahmad al-Dinawari (d. 532/1138), a jurist, traditionist, and master debater, whose lessons Ibn al-Jawzi attended for a period.

13. Abu Saʿd Ismaʿil ibn Ahmad al-Muʾadhdhin al-Nishaburi (d. 532/1138), a prominent jurist who granted Ibn al-Jawzi written permission to transmit all his narrations.

14. Abu al-Muzaffar ʿAbd ul-Munʿim ibn ʿAbd ul-Karim ibn Hawazin al-Qushayri (d. 532/1138), who also authorized him to narrate hadith.

15. Abu al-Qasim Zahir ibn Tahir al-Shahhami (d. 533/1139), granted Ibn al-Jawzi permission to narrate hadith.

16. Shafiʿ ibn ʿAbd ul-Rashid al-Jili (d. 541 /1146), whose study circles Ibn al-Jawzi attended in his childhood to acquire knowledge.

His Teachers for Hadith Transmission

1. Abu Bakr Wajih ibn Tahir al-Nishaburi.

2. Abu Shujaʿ ʿUmar ibn Abi al-Hasan al-Bastami (d. 542/1147), who taught him the book “Shamaʾil al-Nabi” by Abu ʿIsa al-Tirmidhi, among others.

3. Abu al-Fath ʿAbd ul-Malik ibn Abi al-Qasim ʿAbdullah ibn Abi Sahl al-Kurukhi (d. 548/1153), from whom Ibn al-Jawzi learned the “Jamiʿ al-Tirmidhi,” the “Manaqib Ahmad ibn Hanbal,” and other works.

4. Abu Is-haq Abu al-Waqt ʿAbd ul-Awwal ibn ʿIsa al-Sijzi al-Harawi (d. 553/1158), a hadith teacher at the Nizamiyya of Baghdad, who narrated “Sahih al-Bukhari” according to the Dawudi transmission, as well as “Musnad al-Darimi” and the Compendium of “Musnad of ʿAbd ibn Humayd” to Ibn al-Jawzi.

5. Abu Hakim Ibrahim ibn Dinar al-Nahrawani (d. 556 / 1161), an expert in jurisprudence (madhhab), disputes (khilaf), and inheritance laws, who taught at the Ibn Shamhal and Bab al-Azj madrasas. Ibn al-Jawzi states, “I learned the Qur’an, jurisprudence, and inheritance laws from him and served as his assistant at the Ibn Shamhal Madrasa (seminary school) for a period. After his passing, the madrasa was entrusted to me, and I taught there.”

6. Abu al-Barakat Saʿdullah ibn Muhammad ibn ʿAli ibn Ahmadi (d. 557/1162), from whom Ibn al-Jawzi learned the book “al-Sunnah” by al-Lalakaʾi through the transmission of al-Turaythiʾi.

7. Abu Bakr Muhammad ibn ʿAbd al-Baqi al-Ansari.

8. Abu al-Qasim Ismaʿil ibn Ahmad al-Samarqandi.

9. Abu Nasr Ahmad ibn Mansur ibn Ahmad, a Sufi from Hamadan (Hamdan?).

10. Hafiz Abu al-Barakat ʿAbd al-Wahhab ibn Mubarak al-Anmati.

11. Abu al-Maʿali ʿAbd al-Khaliq ibn Ahmad ibn ʿAbd al-Samad al-Shaybani, known as Ibn al-Badan.

12. Abu al-Hasan Muhammad ibn Ahmad, known as Ibn Surma.

13. Abu Mansur Muhammad ibn ʿAbd a-Malik ibn Hasan ibn Ibrahim ibn Khayrun al-Muqri, the last to receive permission to narrate from al-Jawhari, the author of “al-Sihah”.

14. Abu Saʿd Ahmad ibn Muhammad al-Baghdadi al-Isfahani.

15. Abu Mansur Mawhub ibn Ahmad al-Jawaliqi (d. 540 AH), a literature teacher at the Nizamiyya of Baghdad. Ibn al-Jawzi studied hadith, “Gharib al-Hadith,” literature, and lexicology under him, and read “Kitāb al-Muʿarrab, (lit. ‘Explanation of foreign vocabularies, or loan words used in Arabic’)” and other works authored by him.

Throughout his works, especially in “al-Muntazam” and its Wafayaat (obituaries, or death accounts) Section (volumes 9 and 10), Ibn al-Jawzi mentions over 70 teachers, and in “al-Mashikha” he lists 89 teachers (pages 197-202), many of whom granted him permission to narrate hadith.

Circumstances of the Era of Ibn al-Jawzi

Ibn al-Jawzi’s lifetime coincided with the reigns of six Abbasid caliphs:

1. Al-Mustarshid (512-529 AH / 1118-1135 CE),

2. Al-Rashid (529-530 AH),

3. Al-Muqtafi (530-555 AH),

4. Al-Mustanjid (555-566 AH),

5. Al-Mustadiʾ (566-575 AH),

6. Al-Nasir (575-622 AH).

During this period, Baghdad, like other cities and many other eras, was tumultuous, marked by fanatical sectarian conflicts among various theological and jurisprudential factions. These confrontations manifested in numerous forms, such as debates, disputes, and severe contentions. The dynamics of these conflicts often changed with the transition of power from one caliph to another, the appointment or dismissal of a vizier, or the rise of an emir. Occasionally, a particular faction or group would gain dominance over others. At times, scholars with exceptional rhetorical skills or significant scientific or religious authority could sway a caliph or vizier towards their own sect. This often led to the dominance of their faction, the flourishing of their school of thought, and the marginalization or isolation of their opponents.

Ibn al-Jawzi portrays his era in his “Sayd al-Khāṭir” as follows:

“Steer clear of this age and its people, for goodness and altruism have vanished. No one concerns themselves with the welfare of others, and no one rises to aid the needy without some form of exploitation or as part of a vow.”

In another passage, he writes that for fear of dismissal most statesmen yielded to the execution of oppressive commands of the rulers. He has observed many who spared no expense to become a judge or bear witness (in a court), whose motives had been driven by ambition. Sometimes, in exchange for meager sums of money or under duress from the powerful, they bear false witness to things they have no knowledge of.

Regarding educational institutions, he remarks that establishing schools in our era is fraught with danger, as many people who claim they are jurists prefer to engage in scholarly debates rather than study religious sciences, avoiding mosques and making themselves content with mere titles and settling at schools.

He also writes about caravanserais and monasteries, stating they are devoid of any benefit. Sufis spread ignorance and self-indulgence there, their claims of love and devotion being false, neglecting to engage in true religious learning like the ways of Sufis such as Sirri [Saqati] (d. 251/865) and Junayd [Baghdadi] (d. 297/909).

In “Sayd al-Khāṭir”, Ibn al-Jawzi describes his era as a time of hypocrisy, fame-seeking, deceit of the masses, and nurturing of (submissive) disciples. He writes:

“We see people dressed in the garments of the pious, indulging in the finest foods, befriending the wealthy, avoiding the poor, never moving without their guards and servants, displaying arrogance towards people, deriving pleasure from being recognized by the elite, and squandering their lives in vain pursuits. Most rulers amass wealth through improper means and spend extravagantly on unworthy causes, as if this wealth were not bestowed by God but was their own. Scholars, either due to poverty or out of fear for their reputation and lives, oftenʿAlign themselves with such individuals.”

A thought-provoking aspect of Ibn al-Jawzi’s era (6th century AH / 12th century CE) is the relative silence of the Abbasid caliphate and Baghdad's elites in the face of one of the greatest events in world history—the Crusades (490-690 AH / 1094-1291 CE). These conflicts between Muslims and Christians, or more broadly East and West, spanned nearly 200 years. Ibn al-Jawzi, as a Muslim scholar and historian of his time, witnessed and documented two phases of these wars.

During the Crusader invasions, which involved the occupation of large parts of al-Shaam (Syria) and the establishment of Latin principalities in cities like al-Quds, Antioch, Tripoli, and Edessa (Urfa), Muslims reacted under the leadership of notable figures such as ʿImad ad-Din Zangi, Nur ad-Din Zangi, and later Saladin (Salah ad-Din Ayyubi). They successfully recaptured al-Quds and other key cities, largely independently and without direct coordination with the Abbasid caliphate seat.

The Abbasid caliphs were ineffective, while emirs, ambitious ministers, and unaware scholars in Baghdad were preoccupied with political games, personal power struggles, theological disputes, and denominational conflicts. This distracted them from taking any decisive action to rally Muslims and mobilize forces against the Crusaders. Even appeals from war-torn regions in Syria to Baghdad for assistance often went unanswered.

In Ibn al-Jawzi’s works, as expected, we find little indication of his concern or empathy regarding these major conflicts, even in his most comprehensive historical work, “al-Muntazam”. Aside from brief mentions in the annual chronicles of events, there is scant attention given to these significant confrontations.

His Social and Cultural Life

It can be said that Ibn al-Jawzi's social and cultural life begins with his earliest sermons, which laid the foundation for his subsequent fame that persisted throughout his life and reflected in his own works and those of others.

His Sermons and Oratory

The first time he ascended the pulpit was in 520 /1126, when he was just a nine-year-old child. He recalls being taken to Abu al-QasimʿAli ibn Yaʿli al-Harawi, who taught him the art of preaching and dressed him in a robe. Subsequently, when he sat in a caravanserai near the city ramparts of Baghdad to bid farewell to the people, he was sent to the pulpit. There, in front of a congregation of nearly 50,000 people, he delivered what he had learned from his teacher.

During Ibn Hubayra's viziership (544-560/1149-64), Ibn al-Jawzi gained prominence through his weekly speeches on Fridays held at the vizier's residence. The main themes of his sermons included strengthening the caliphate, staunch defense of Sunnah, refutation of innovation and opposition to its adherents, praise of Imam Ahmad ibn Hanbal and his followers, and condemnation of their opponents. Caliphs, viziers, scholars, and dignitaries participated in Ibn al-Jawzi’s sermons, some of which he mentions in “al-Muntazam”. For instance, he writes about a three-day mourning assembly held at Bayt al-Nubah after the death of al-Muqtafi and the beginning of al-Mustanjid's caliphate (Rabi’ I, 555/March 1160)), where he delivered a speech. At the end of the mourning period for his father, al-Mustanjid bestowed robes of honor upon Ibn al-Jawzi and allowed him to speak in the grand mosque of the palace. From the 28th of Rabi’ II (7 May 1160 CE), he regularly delivered sermons in this mosque, with an attendance ranging from 10,000 to 15,000 people.

During the caliphate of al-Mustadi’ (566-575/1171-9 CE), Ibn al-Jawzi reached the peak of his fame, being recognized as the foremost preacher of the Hanbali school. On the 21st of Jumada I, 574 AH (4 November 1178 CE), the caliph ordered the construction of a platform in the grand mosque of the palace for Shaykh Abu al-Fath ibn Munir, a prominent Hanbali jurist, to sit and deliver sermons. Later that year, in Jumada II, the caliph also ordered the reconstruction of the grave of Ahmad ibn Hanbal. These actions, which were unprecedented for the Hanbalis and were done at the behest of the caliph, deeply troubled adherents of other schools of thought. Ibn al-Jawzi recounts that people would say to him, “The caliph’s inclination towards the Hanbalis is because of you and the influence of your teachings...” To this, Ibn al-Jawzi expresses gratitude to God.

In the year 527/1132, Ibn al-Jawzi’s mentor and teacher, Abu al-Hasan ibn Zaghuni, who conducted lessons, sermons, and debates in the Grand Mosque of Mansur near the famous tomb, as well as in the Mosque of Ibn Faʿus, passed away. AbuʿAli ibn Radhani took his place in these gatherings, but due to Ibn al-Jawzi’s youth, AbuʿAli hesitated to entrust him with this responsibility. Therefore, Ibn al-Jawzi approached Anushirwan, the vizier, and delivered a sermon, earning permission to speak at the Grand Mosque of Mansur. Ibn al-Jawzi himself recounts:

“On the first day of my lecture, all the great jurists of our school, such as ʿAbd ul-Wahid ibn Shanif, AbuʿAli ibn al-Qadi, Abu Bakr ibn ʿIsa, and Ibn Qasami, were present. Subsequently, I spoke at the mosque near the famous tomb, Bab al-Basrah, and the Muʿalla River. These sessions continued and were well-received.

Ibn Jubayr, in his observations from Baghdad in 580/1184, provides an exaggerated praise of Ibn al-Jawzi’s scholarly, literary, and religious stature in his report “Majalis al-ʿIlm wa al-Waʿz (lit. Knowledge and preaching sessions).” He vividly portrays one of Ibn al-Jawzi’s preaching sessions:

“In the early morning of Saturday, at the gathering of the learned scholar... Ibn al-Jawzi, who stood in front of his residence on the eastern bank of the Tigris River, I attended. After his seating on the pulpit and before commencing his sermon, over twenty reciters recited verses from the Holy Qur’an in harmony and with a particular order. Then he embarked upon his sermon, beginning each section with the verses recited, and ending each section with concluding verses as if they were rhymed poetry, while maintaining the sequence of the verses... His words enchanted hearts and elevated spirits to the extent that cries of repentance and pleas for (divine) help rose, and sinners cried out for forgiveness like moths drawn to a candle flame, falling at his feet... Some were beside themselves with awe... Then the discussion of issues began, and from all sides of the gathering, sheets of questions flowed towards him. He promptly responded to them, and the greatest benefit of his gatherings lay in these answers to questions.”

Ibn Jubayr reports on two other gatherings of Ibn al-Jawzi in the same year: one on the early morning of Friday, 11th of Safar (24 May, 1184), in the courtyard of the Caliph’s palace known as Bab Badr, and the other on Saturday, 13th of Safar (26 May), at the same location. Regarding the first gathering, he mentions that besides the general public, the Caliph and his mother, along with others from his household, were present.

Ibn al-Jawzi frequently refers in “al-Muntazam” to his gatherings and the reception they received from the people. For instance, he writes: “By the Caliph’s command, on Friday, 5th of Rajab, 570 (30 January 1175), a gathering was held after the ʿAsr Pprayer at Bab Badr. People began reserving seats from the Fajr Prayer, each row accommodating 18 individuals at a fee of 18 carats. Eventually, it reached a point where some were willing to pay 6 carats extra to sit beside those 18 individuals.” In another passage, he recounts: “On the day of Ashura, 571 AH (31 July, 1175 CE), by the Caliph’s order, a gathering was organized in his presence. People started gathering at Bab Badr from midnight to hear my words. The crowd was excessive, causing the doors to be closed. Countless groups continuously made their way to this place.” In a different account, he notes: “On 11th of Ramadan, 572 AH (13 March 1177 CE), I delivered a sermon at the residence of Zahir al-Din Sahib al-Makhzan. The Caliph was present, and entry was permitted for the general public. I spoke in such a manner that everyone was amazed, to the extent that Zahir al-Din remarked to me that the Caliph had said about me, 'This man speaks as if he is not from among humans.'”

In many instances, Ibn al-Jawzi refers to other gatherings where the Caliph, viziers, statesmen, scholars, jurists, elders, and various classes of people participated. It is said that the number of attendees at these gatherings sometimes reached 100,000 individuals. During these gatherings, a considerable number of people would repent due to admonition, and some would even pull their hair out in remorse. Ibn al-Jawzi himself claims that more than 100,000 individuals repented at his hands, and over 100,000 people embraced Islam through his efforts. However, his grandson (Sibt Ibn al-Jawzi) writes that one thousand Jews and Christians converted to Islam through him. It is noted that during his illness, al-Mustadiʾ continuously attended his preaching sessions.

One of Ibn al-Jawzi’s unprecedented accomplishments was delivering a complete commentary (Tafsir) of the Qur’an from the pulpit. He states, “On the 17th of Jumada I, 570 AH (16 October 1174 CE), I completed the Tafsir of the Qur’an from the pulpit. Then I prostrated in gratitude and said, 'Since the revelation of the Qur’an until now, I do not know of anyone who has interpreted the entire Qur’an in preaching sessions.'”

In the gatherings where the Caliph was present, Ibn al-Jawzi directed his preaching towards him. As he mentions in “al-Muntazam,” he addressed the Caliph during a sermon, saying, “O Commander of the Faithful! If I speak about you, I fear you, and if I remain silent, I fear you as well. However, due to my love for you, I prefer fear for you over fear for myself.”

His Teaching and Pupils

In addition to sermon and preaching, the teaching would occupy an important part of Ibn Jawzi’s time of social life. He was a great mentor and a powerful teacher, and as he himself states, he has been teaching in five madrasas (seminary schools), however, only four schools – as mentioned below - have been referred to in the sources:

1. Ibn Shamhul: Ibn Shamhul established this school in Ma'muniyya, and Ibn al-Jawzi taught there for a while under the supervision of Abu Hakim al-Nahrawani. Later, this school was entrusted to him, and he began teaching there.
2. %Benfeshah: This school was indeed the house of Nazam al-Din Abu Nasr ibn Juhayr. Benfeshah purchased it and established it as a school, entrusting it to Abu Jaʿfar al-Sabbagh. The management of the school was under his control for some time. Later, without being requested, Ibn al-Jawzi was entrusted to him. According to Ibn al-Jawzi, this school was endowed for the followers of Ahmad ibn Hanbal. Ibn al-Jawzi began his lessons in this school on 25 Sha’ban 570 AH (21 March 1170 CE), attended by the Supreme Judge, the (Royal Court) Chamberlain, and the jurists of Baghdad.
3. Shaykh ʿAbd ul-Qadir: This school was under the supervision of ʿAbd al-Salam ibn ʿAbd ul-Wahhab ibn ʿAbd ul-Qadir Jili until the tenure of Ibn Yunus al-Hanbali (in 583-4 /1187-8). In that year, after accusing him and burning his books, they also removed his ancestor’s school from him and entrusted it to Ibn al-Jawzi.
4. Darb Dinar: Ibn al-Jawzi established this school at Darb Dinar (a neighborhood in Baghdad) and endowed his own books to it. He himself says: “I started work in this school on 3 Muharram 570 AH (4 August 1174 CE) and on that day, I taught 14 subjects in various scientific disciplines.”

A large group benefited from Ibn al-Jawzi in various scientific disciplines and many read books from him, including Tahlah al-ʿUlthi, Abu ʿAbdullah ibn Taymiyyah, (known as) the orator of the city of Harran (in Syria), who read his book “Zad al-Masir (fi ʿIlm al-Tafseer)” in interpretation of the Qur’an at his presence. A countless number of imams, memorizers, jurists, and others heard hadiths from him and read out his works before him.

Some have narrated from him, among them are: his son, the father of Allameh Muhyi al-Din Yusuf, the teacher of Dar al-Mustaʿsim; his other son,ʿAli Nasikh; his grandson, Abu al-Muzaffar Shams al-Din Yusuf bin Qazawghli (known as Sabt Ibn al-Jawzi); Shaykh Muwaffaq al-Din Ibn Qudamah; Hafiz ʿAbd ul-Ghani; Ibn Dabithi; Ibn Qatiʿi; Ibn Najjar; Diya; Yaldani; Ibn Khalil; Ibn ʿAbd ul-Da'im; and Najib ʿAbd ul-Latif al-Harrani, who was his last pupil in the study (samaʿ) of Hadith.

Others have also received permission to narrate from him, including: Ibn Jubair al-Andalusi; Zaki al-Din ʿAbd al-ʿAzim al-Mundhiri; Saʾin al-Din Muhammad ibn Anjab Naʿal Baghdadi; Nasih al-Din Ibn al-Hanbali, the preacher; Shaykh Shams al-Din ʿAbd ul-Rahman; Ahmad ibn Abi al-Khayr; Khidr ibn Hamawayh; Qutb ibn ʿAsrun; and al-Fakhr ʿAli ibn al-Bukhari, who was among the last of them.

His Religious and Political Controversies

Apart from preaching, teaching, and occasionally participating in debates among scholars of different schools, which occupied almost all of his time, Ibn al-Jawzi did not engage in any other pursuits. He never left Baghdad except for Hajj pilgrimage. Despite receiving attention from caliphs and rulers, he never held any formal political or official position. Despite repeatedly criticizing the relationship between scholars and statesmen in his works such as “Sayd al-Khatir” and “Talbis Iblis (the delusion of Satan)”, he himself had connections with caliphs, viziers, and other powerful figures, as revealed in various parts of his “al-Muntazam”.

In two instances, he mentions being entrusted with responsibilities by the Caliph: firstly, in 569/1173, when all preachers except three were banned from conducting assemblies, he was appointed as the sole Hanbali preacher in Baghdad.

However, this position cannot be considered an official government role, as its origin was more of a general acceptance among his coreligionists (i.e. the Hanbalis). Another instance was in 571/1175, when upon the recommendation of Sahib al-Makhzan (Minister of Treasury) and the Caliph’s command, he was chosen to oversee the combating of heresies (the inquisition or the inspection of beliefs). This position also appears to have had more of a religious tint rather than a governmental aspect. Considering Ibn al-Jawzi’s bias against innovators, as expressed in his works, especially “Tadlis Iblis (the Devil’s deception)” and “Sayd al-Khatir (hunting the mind),” it is likely that he considered himself religiously obligated to accept this role.

His controversies and conflicts in his sermons and teaching sessions with groups that he considered innovators, as well as his vigorous actions as the overseer combating heresies, led to his troubles in the ending years of his life:

Regarding his troubles, it is recorded that in 583/1187, during the tenure of Ibn Yunus al-Hanbali as the vizier of al-Nasir, possibly at Ibn al-Jawzi’s instigation and in his presence, a council was convened against ʿAbd al-Salam ibn ʿAbd al-Wahhab ibn Abd al-Qadir al-Jili.

In this council, it was ordered to burn his library due to its alleged content of heretical books and books containing the worship of the stars (astrological books?), as well as books on the subject of ʿUlum al-Awaʾil (rational sciences vs. canonical sciences) and his ancestor’s school was taken away from him and handed over to Ibn al-Jawzi.

In 590/ 1194 CE, al-Nasir appointed Abu al-Muzaffar Muʾayyidd al-Din Muhammad ibn Ahmad, known as Ibn al-Qassab, who was a Shi’a, as his vizier, replacing Ibn Yunus al-Hanbali. He arrested Ibn Yunus Hanbali and persecuted his associates.

ʿAbd al-Salam ibn ʿAbd al-Wahhab presented Ibn al-Jawzi as an anti-Shi’a scholar and one of the supporters of Ibn Yunus, claiming he was from the descendants of Abu Bakr and one of the chief supporters of Ibn Yunus, and handed him over to Ibn al-Qassab. He also said: “(having devised a plan) he (i.e. Ibn Yunus) had my ancestor’s madrasa be taken from me and handed it over to him (i.e. Ibn al-Jawzi), and with his advice, my library burned.

Ibn al-Qassab informed this story to al-Nasir who sympathized with the Shi’a and had nothing to do with Ibn al-Jawzi, and occasionally was blamed by the latter in his sermons. Then the caliph ordered Ibn al-Jawzi to be handed over to ʾAbd al-Salam. ʾAbd al-Salam came to Ibn al-Jawzi’s house, abused him, spoke harshly to him, placed a seal on his house and library, and scattered his family.

Ibn al-Jawzi was chained and carried by boat to the city of Wasit (a city between Kufa and Basra, Iraq), and held him in a house in “Darb al-Diwan”, appointing someone to serve and guard him. During this time, some people would visit him to hear Hadith from him, and he sent many poems from there to Baghdad. He spent five years there in this manner. Ibn Rajab adds: At the age of 80, he managed all his affairs himself: washing his clothes, cooking his meals, and drawing water from the well. He was not allowed to leave the house for bathing or any other purpose.

It is reported from Ibn al-Jawzi himself that he said:

“During this time, I would recite the whole Qur’an once a day, but due to the sorrow I felt from being separated from my son Yusuf, I did not recite Surah Yusuf (Q 12).”

He was released in 595/1198 and returned to Baghdad. A large group joyously welcomed him. On Fridays, he led the congregational prayers for the people, and on Saturdays, he participated in sermon sessions attended by scholars, Sufis, and Shaykhs (managers) of the caravanserais. The crowd was so large that his voice did not reach the end of the gathering.

Regarding his release from prison, it is written that his son Muhyi al-Din Yusuf, who himself was engaged in preaching, sought help from the Caliph’s mother, who had an ardent zeal for Ibn al-Jawzi. She asked her son al-Nasir to bring the shaykh back to Baghdad. Thus, Ibn al-Jawzi was returned to Baghdad and continued to engage in preaching, teaching, and writing until his passing.

His Beliefs and Opinions

Even though Ibn al-Jawzi is known as a distinguished figure of the Hanbalis in his time, and that his contemporaries considered the glory and prosperity of the Hanbali school as a result of his efforts and scholarly personality, the elders of the Hanbalis after him such as Shaykh Muwaffaq al-Din al-Maqdisi said about him, “We are not satisfied with his compilations in the Sunnah (the Prophet’s precedent and lifestyle) and his way in terms of of following the Sunnah.”

Ibn Qadisi, after praising Ibn al-Jawzi for his asceticism and worship, writes:

“Some of the scholars of our denomination were displeased with him because his statements were seen as inclined towards interpretation (taʾwil).”

It seems that some of his speeches in gatherings of preaching, as well as some of his works, did not have a positive impact and caused dissatisfaction among his coreligionists.”

Sibt Ibn al-Jawzi (Ibn al-Jawzi’s grandson) mentions: “One day, my grandfather Abu al-Faraj (Ibn al-Jawzi) was on the pulpit in the presence of the Caliph al-Nasir and the great scholars of Baghdad. He cursed Yazid (ibn Muʿawiya), upon which some people stood up and left the assembly.”

He also writes that his grandfather, in his book al-Radd ʿala al-Mutaʿassib al-ʿAnid al-Maniʿ min Dhamm Yazid (refuting the obstinate supporters of Yazid who discourage one to curse him), stated:

“It is narrated in a hadith that whoever commits one hundredth of the actions of Yazid is cursed...”

He also mentions hadiths from al-Bukhari and Muslim in their Sahihs regarding this matter.

It is recorded that Ibn al-Jawzi’s strong reactions and outbursts towards others were influenced by al-Khatib al-Baghdadi, which Ibn al-Jawzi’s grandson (Sibt Ibn al-Jawzi) expressed astonishment about in his Mirʾat al-Zaman (lit. Mirror of the Times)”.

Ibn al-Jawzi’s Shi’i Inclinations

Ibn al-Jawzi’s praises for Ahl al-Bayt such as mentioning the virtues of ImamʿAli (ʿa.s.) and Lady Fatimah (ʿa.s.), and quoting narrations in praise of Imam Husayn (ʿa.s.) and hadiths from some Infallible Imams, have led some prominent Shi’a figures to discuss Ibn al-Jawzi’s Shi’a affiliation. Khwansari writes:

“It is not unlikely that Ibn al-Jawzi was Shi’a and pretended to be Sunni for pragmatic reasons.”

Then he presents these reasons for his opinion:

1. He narrated ‘Radd al-Shams’ (the miracle of turning the sun back to the sky after it had set) regarding ImamʿAli (ʿa.s.) from the pulpit.

2. As mentioned by the majority of scholars, he was once asked in the presence of followers of both schools (Shi’a and Sunni) whether Abu Bakr or ImamʿAli (ʿa.s.) was superior. He replied, ‘Whoever’s daughter is in his house’.

[It denotes for a Sunni that he (i.e. Abu Bakr) whose daughter (i.e. ʿAʾisha) is in his house (i.e. the Prophet’s house) is superior.

It denotes for a Shi’a that he (i.e. the Prophet) whose daughter (Fatimah) is in his house (i.e. in Ali’s house), is superior.]

Also, it is recorded in the narrations of the hadith scholars of Nishabur that he was asked about the number of Imams, and he replied, ‘Four, four, four’. [Denoting for the Sunnis the ‘Four Caliphs’ stated with emphasis, and denoting for the Shiites the ‘Twelve Imams’, the result of ‘four’ multiply three that makes twelve.]

3. He was asked how Yazid could be blamed for the killing of Imam Husayn (AS) while Yazid was in Syria and Imam Husayn was in Iraq. In response, he recited the couplet composed by al-Sharif al-Radi (the compiler of Nahj al-Balaghah):

‘The arrow whose archer was in Dhi Salam (a wadi in the route of Basrah to al-Hijaz) hit,

The one who was in Iraq; you have surely distanced your target. ’

These instances contribute to the discussion about Ibn al-Jawzi’s stance on Shi’a beliefs.

However, considering the following points, accepting Ibn al-Jawzi’s Shi’a affiliation is not accurate:

1. Khwansari’s discussion about the hadith “Radd al-Shams” contradicts Ibn al-Jawzi’s own words in “Talbis Iblis”.

Ibn al-Jawzi writes:

“The exaggerations of the Rafidis (a disgracing term used by an anti-Shi’a for the Shi’a) regarding their love for ImamʿAli (ʿa.s.) caused them to fabricate many hadiths denoting virtues attributed to him, he himself detests such narrations, some of which I mentioned in my book “al-Mawduʿat” (lit. The fabricated hadiths). This includes the hadith “Radd al-Shams.”

It seems that Khwansari might have mistaken the stance of Ibn al-Jawzi with that of his grandson (Sibt Ibn al-Jawzi) on this hadith.

Indeed, Ibn al-Jawzi’s grandson in his Tadhkirat al-Khawass rejected his grandfather’s statement about this hadith being fabricated. He explicitly mentions,

“My grandfather stated that this hadith is undoubtedly fabricated. No doubt this speech is baseless... We have narrated this hadith from trustworthy narrators without any criticism or weakening in its chain.”

2. Ibn al-Jawzi’s double-entendre (tawriah) in the phrase “whoever’s daughter is in his house” regarding the superiority of ImamʿAli (ʿa.s.) over Abu Bakr, rather than being a form of taqiyya (dissimulation) practiced by a Shi’a among Sunnis, could instead be seen as a clever maneuver from a shrewd Hanbali scholar amidst the growing power of the Shiites. This is particularly highlighted by al-Dhahabi in “Siyar Aʿlam al-Nubalaʾ.” He mentions, “This question was raised during the dominance of the Shi’a, and its answer was to satisfy both denominations.”

In his book “Talbis Iblis” (the Devil’s deception), he mentions some of the core beliefs of the Shi’a and regards them as deceptions by Satan. Additionally, he considers some Shi’a legal opinions to be innovations and superstitions that contradict consensus.

He openly opposed the Fatimids (Fatimid Caliphate of Egypt) - as evidenced in his “al-Muntazam” where he refers to them as the “Dawlat Aal-ʿUbayd (state of the family of little slave)” and calls the Fatimid Caliph the “Sahib Misr (ruler of Egypt)”. When Salah al-Din al-Ayyubi overthrew their rule in 567/1171 and, after approximately 280 years, reintroduced the name of the Abbasid Caliph in the Friday sermons in Egypt, he wrote the book “al-Nasr ʿala Misr” (victory over Egypt) to commemorate this event and presented it to (Caliph) al-Mustadiʾ bi-Amr Allah.

In his fight against innovations, he went so far as to declare from the pulpit:

“The Caliph, through a decree, has granted me permission to combat innovations. Therefore, if you see anyone insulting the Companions, even if they are preachers, report them to me so that I may destroy their house and imprison them for life.”

It appears from the context that he considered the “Shi’a” to be among those who insult the Companions.

Ibn al-Jawzi himself states in “al-Muntazam” that in 57/1175, after all preachers were prohibited from delivering sermons, permission was granted to three individuals: Ibn al-Jawzi (from the Hanbalis), Qazwini (from the Shafi’is), and Abu Mansur’s son-in-law, Muzaffar ibn Ardeshir al-Marwazi al-ʿAbbadi (from the Hanafis).

Sibt ibn al-Jawzi (Ibn al-Jawzi’s grandson) narrates a question-and-answer session with his grandfather, in which ʿAbd al-Rahman (Ibn al-Jawzi) presents hadiths as explicit texts supporting the caliphate of Abu Bakr. Additionally, Ibn al-Jawzi himself authored the book “Afat As-hab al-Hadith (the blight of the traditionists),” discussing hadiths related to Abu Bakr leading the congregational prayer during the Prophet’s illness (the last days of the Prophet’s life), which he viewed as a clear designation of Abu Bakr’s caliphate.

Nevertheless, his knowledge and devotion to ʿAli (ʿa.s.) cannot be denied. He dedicated a chapter of his book “Sayd al-Khatir” titled “The Truth is with ʿAli ibn Abi Talib” to express the esteemed position ofʿʿAli with the Prophet Muhammad (s.ʿa.w.). He states that scholars unanimously agree that whenever ʿAli fought, he undoubtedly knew that the truth was with him, citing the famous prophetic hadith: “O Allah, turn the truth with him wherever he turns.”

Ibn al-Jawzi’s View on Sufism

Ibn al-Jawzi directed the harshest criticisms towards the Sufis, attributing most innovations to them. He dedicated the most detailed chapter of his book “Talbis Iblis” (the tenth chapter) to “The Devil’s Deception concerning the Sufis”. However, he also authored separate, standalone books on the virtues of great mystics such as Ibrahim Ad-ham, Bishr al-Hafi, Rabiʿa, Sufyan al-Thawri, and Fudayl ibn ʿAyad. Thus, from his perspective, a distinction must be made between “Sufis” and “great mystics.”

In the tenth chapter of “Talbis Iblis”, after a brief introduction, he writes:

“On the topic of “ghinaʾ (singing)”, detailed discussions have been conducted. Some consider it forbidden (haram), some permissible (mubah), and some disliked (makruh). It should be noted that before declaring something forbidden, disliked, or otherwise, its nature must first be understood. The term ‘singing’ is used in various contexts, including ‘the chants of pilgrims on the Hajj journey’, where they recite poems describing the Kaaba, Zamzam, and the ‘Station of Abraham’, sometimes accompanied by drumbeats. These poems are permissible as they are not exciting and do not lead to immoderation. Similarly, the songs sung by warriors fall into this category.”

Then, Ibn al-Jawzi proceeds with his discussion by referencing various traditions. In cases where Sufis justify their actions using verses and hadiths, he refutes their arguments by critically analyzing the hadiths and discrediting their narrators.

Ibn al-Jawzi's fundamental opposition to what he considers innovations has led him to criticize and condemn “Hafiz Abu Nuʿaym” for what he included in the book “Hilyat al-Awliyaʾ”. In his “Talbis Iblis”, he writes:

"Hafiz Abu Nuʿaym al-Isfahani compiled the book “Hilyat al-Awliyaʾ” for them (i.e. the Sufis) and included inappropriate and disgraceful content regarding Sufism, and he was not ashamed to consider Abu Bakr, Umar, Uthman, Ali (ʿa.s.), and the eminent Companions as Sufis."

He also writes in the introduction to the book “Sifat al-Safwah”, which is his own abridgment and revision of “Hilyat al-Awliyaʾ”:

“One of the flaws of 'Hilyat al-Awliyaʾ ' is the mention of certain practices by the Sufis, which are not permissible”.

Ibn al-Jawzi and the Science of Kalam (Islamic Theology)

Ibn al-Jawzi says about the science of kalam:

“Nothing is more harmful to the common people than the science of kalam. Just as a child is prevented from approaching a river for fear of drowning, people should be kept from listening to and delving into theological issues.

For the common people, it is sufficient to believe in God, His angels, His heavenly books, His prophets, and the Day of Resurrection, and to be content with what the early generations (Salaf) believed.

They should know that the Qur’an is the word of God and is created (meaning it is not eternal). The concept of God’s “Istawaʾ” (lit. to settle) on the Throne is true (‘The All-beneficent settled on the Throne’ – Qur'an, 20:5), but the manner of it is unknown to us. The Messenger of God only obligated people to have faith, and the Companions never discussed philosophical terms like ‘substances and accidents’ (jawahir wa aʿrad). Therefore, whoever dies following their way has died as a believer, free from innovation. Whoever does not know how to swim and steps beyond the shore is certain to drown.”

His Opinion on al-Ghazzali

Although Ibn al-Jawzi praised the scholarly status and some of the works of “Imam Abu Hamid Muhammad al-Ghazzali (d. 505/1111),” he severely criticized him for certain contents of the book “Ihyaʾ ʿUlum al-Din”. He wrote that al-Ghazzali abandoned the “law of jurisprudence” in this book and composed it according to the Sufi school of thought.

Ibn al-Jawzi then recounts a story from that book about a man who resorts to theft to “erase his rank (jah) and struggle against his self (nafs).” He writes, “These are disgraceful and contrary to the rulings of jurisprudence,” and adds:

“Similar statements are abundant in this book. I have compiled these errors in a book and named it “Iʿlam al-Ahyaʾ bi-Aghlat al-Ihyaʾ (Informing the living of the errors in Ihyaʾ)”. In my other book, “Talbis Iblis” I have also pointed out some of these errors.”

After quoting another narration from “Ihyaʾ” and discrediting it, he says:

“There are many fabricated and unauthentic hadiths in Ihyaʾ and the reason is the author’s lack of knowledge in the transmission of hadith.”

Ibn al-Jawzi also reproached Abu Hamid in various other parts of his works.

From studying the instances of Ibn al-Jawzi’s criticism and opposition to al-Ghazzali, it appears that the main reasons for his opposition are the same issues on which he bases the most effective part of his attack in “Talbis Iblis”, namely Sufism and esotericism. In “Talbis Iblis”, we read:

“Abu Hamid al-Ghazzali wrote the book “Ihyaʾ ʿUlum al-Din” according to the Sufi school of thought, and filled it with false hadiths of which he was unaware of their falsehood... ”

He also said:

'The stars, sun, and moon that the Prophet Ibrahim (`a.s.) saw are (indeed) lights that are put as a screen (between God and people), and God did not intend their commonly understood meanings.'”

This statement by al-Ghazzali is akin to the utterances of the esotericists (batiniyyah). He also wrote in his book “al-Mufassih bi al-Ahwal” that “Sufis, in their wakefulness, see angels and the spirits of prophets, hear voices from them, and benefit from them. Then they transcend the level of observing forms and attain stations that cannot be described.” A lack of knowledge of the traditions, hadiths, and Islam leads to such statements...

The Limits of Reason According to Ibn al-Jawzi

Ibn al-Jawzi discusses the limits of reason (ʿaql), saying:

“One must be cautious with reason from within reason.”

He explains that when we attempt to understand God with our reason, our knowledge ultimately reaches its limit with sensory perception, and we become involved in analogies. Therefore, “caution with reason through reason” means being mindful and recognizing that God is not physical and bears no resemblance to anything. Sometimes, a wise person observes the actions of God Almighty and encounters things that reason cannot comprehend, such as pains, the slaughter of animals, enemies’ dominion over God’s friends (awliya’ Allah), calamities befalling the righteous, and so forth, where reason, by its nature, does not find wisdom in these occurrences.

“Caution with reason through reason” in this regard is to say:

“Has it not been established that God is the Sovereign and Wise, and He does not do any action in vain? Upon this reconsideration of the reason, it becomes evident that His wisdom is veiled to us in these actions. Therefore, we must submit to His wisdom.

The objections of many people and the opinions of many notables, among whom the foremost was Iblis (Devil), stem from this misconception, leading them into the abyss of misguidance. The story of Khidr and Moses (ʿa.s.) in the Holy Qur’an (18:65-82) also pertains to this very point — that is, ‘caution with reason through reason’”.

His Views on Society

Ibn al-Jawzi holds intriguing views about different groups of people. He first divides people into “learned” and “ignorant,” and then further categorizes the ignorant into various groups, enumerating their characteristics.

He criticizes scholars who specialize only in one field and condemns those who engage in sciences like alchemy, likening their work to delirium. He adds:

“Some scholars and preachers, constrained by financial difficulties, seek refuge in the courts of rulers to attain worldly wealth, even though almost all the wealth of kings has been amassed through improper means.”

He warns scholars against associating with powerful figures (the owners of power) and advises them to adopt the approach of (and to follow in the footsteps of) the Messenger of God, his Companions, and the early righteous Followers. He also urges them not to fall short in associating with scholars, paying attention to diverse opinions, studying books, seizing opportunities, and acting upon knowledge.

In his “Said al-Khatir” Ibn al-Jawzi dedicates a section to “Poverty and its Effects” cautioning scholars and wise men who lack financial means against becoming ensnared by the allure of kings or deceiving the masses. He praises those scholars who pass their days in contentment through sole trading, and making fresh copies of books, and admonishes contemporary scholars who resort to the courts of rulers due to their worldliness or deceive the common people.

Ibn Jawzi's Viewpoint about Governance and Politics

In the seventh chapter of his “Talbis Iblis” Ibn al-Jawzi writes:

“The Shariʿah (divine law) is the divine politics, and it is impossible for it to contain any flaw.”

He refutes the perspective of those who prioritize politics over divine law, citing the verse “We have not neglected anything in the Book” (Qur'an 6:38) as evidence. Regarding governance, he criticizes the notion that “I am only obeying the rules” (al-maʾmur maʿdhur), arguing that sometimes a superior ruler issues unjust commands, and obedience to such commands aids the oppressor.

He elevates authority (wilayah) and governance to the highest and most noble position after prophethood, contingent upon safeguarding the interests of the subjects, administering justice, and refraining from tyranny. He believes that a ruler’s benevolence towards the citizens and their just rulings bring about abundant blessings, while malevolence and tyranny lead to droughts and calamities.

He believes that subjects (i.e. citizens) can be categorized into two groups: the elite (al-khawass) and the commoners (al-ʿawamm). He emphasizes the need for greater scrutiny of the “elite” because they serve as instruments of governance, and this scrutiny should not be intermittent, because even trustworthy individuals can betray, and well-intentioned persons may (falter and) deceive. However, regarding the “commoners,” one should maintain a balance between fear and hope, showing them more gentleness and patience. One should not heed the statements they express against one another (and should ignore the discord among them) because people often conceal their true intentions behind deceptive words.

Ibn al-Jawzi does not consider it permissible to use the title “Shahanshah” (King of Kings) for monarchs. He writes that authentic narrations indicate a prohibition on using this title. When the title was added to the epithets of “Jalal al-Dawla Abu Kalijar” in 439 /1047, the Caliph al-Qaʾim ordered it to be included in sermons. This caused uproar among the public and led to protests against the speakers so that they were stoned! However, when the scholars were consulted on this matter, many of them deemed the use of this title permissible, comparing it to titles like “Qadi al-Qudat” (Judge of Judges) and “Kafi al-Kufat” (Sufficient of the Sufficient), arguing that “King of Kings” refers metaphorically to earthly rulers. However, Ibn al-Jawzi, after narrating this incident in his “al-Muntazim” affirms the opinion of Qadi al-Qudat Abu al-Hasan al-Mawardi, who was closely associated with “Jalal al-Dawla” and did not consider its use permissible (See: ʿAlemzadeh, Hadi, vol. 3, pp. 262-72).

Ibn al-Jawzi’s Position in the Eyes of the Others

Ibn al-Jawzi’s scholarly and religious stature led others to bestow upon him various titles, sometimes exaggerated: “Shaykh al-ʿIraq”, “Imam al-Afaq (leader of horizons)”, “al-Imam al-Hafiz al-ʿAlamah (memorizing know-all leader)” “Shaykh al-Waqt (Shaykh of the ages)”, “ʿAlim al-ʿIraq wa Waʿizh al-Afaq (the scholar of Iraq and the preacher of horizens)”, “al-Imam al-Awhad (the unique leader)”, and “al-Hibr al-Mutakallim (the learned theologist)”. Dhahabi, in his “Siyar Aʿlam al-Nubalaʾ,” described him as follows:

“He was prominent in biographical writing, unrivaled. He possessed eloquence in both poetry and prose. He delves into details, bewilders others, brings joy and vigor (for the readers), and prolongs discourse.”

“Like him, no one has come before or will come after. He was a standard-bearer of preaching, possessing arts and skills with a pleasing appearance, a melodious voice, and good character. He was an ocean of interpretation, a scholar of biographies and history, knowledgeable in Hadith and its sciences, a jurist well-versed in consensus and divergence, proficient in medicine, with skills in comprehension, intelligence, memory, recall, and adeptness in compilation and composition. He adorned his writings with elegance, refinement in expression, and admirable qualities, earning widespread respect and admiration, both from the elites and the commoners. I know of no one who has written what he has written.”

Ibn ʿImad al-Hanbali, in his “Shadharaat al-Dhahab (particles of gold)” has written:

“Ibn al-Jawzi dedicated himself to preaching from a young age, excelling above his peers, composing beautiful poetry, and writing indescribable descriptions with his own hand. He enjoyed unparalleled popularity and respect, with reports suggesting his assemblies attracted up to a hundred thousand people. Caliph al-Mustadhiʾ even attended his gatherings incognito several times. ”

“Ibn Taghri al-Bardi” (813-77/1410-70), in his work “al-Nujum al-Zahirah fi Muluk Misr wa al-Qahira (shining stars in the land of Egypt and Cairo)” believes that Ibn Jawzi’s virtue, memory, and extensive knowledge are more renowned than what he himself would write in his book.

Ibn Kathir, in his book “al-Bidayah wa al-Nihayah,” has written the following about Ibn al-Jawzi:

“He is among the scholars who excelled and were unparalleled in many fields of knowledge. Ibn al-Jawzi authored numerous works, both large and small, totaling around three hundred. He personally wrote nearly two hundred volumes of books. He possessed an unparalleled skill in the art of preaching, unlike anyone before him. Similarly, in his approach and method, in his eloquence and rhetoric, in the sweetness of his speech, in the impact of his preaching, in delving into subtle meanings, in making strange things familiar through sensory matters, and in conveying short phrases that carry deep meanings, making them quickly understandable and graspable. He excelled in all sciences, especially in various types of interpretation and Hadith.” (Al-Ghazouli, ʿAbd al ʿAziz Sayyid Hashim, pp. 157-9).

His Death

Ibn al-Jawzi passed away after his final sermon on the 17th of Ramadan, 597 AH (September 29, 1200 CE). He fell ill shortly thereafter and died five days later, on a Friday night between the Maghrib and ʿIshaʾ Prayers, at his home in Qutufa, a neighborhood in eastern Baghdad.

Reports on his funeral procession illustrate his social standing and influence among the people: Markets were closed in mourning, and the populace of Baghdad gathered to accompany his funeral. Such a large crowd assembled that his procession did not reach its destination until after the Friday prayers, where a grave had been prepared for him in the cemetery of Ahmad ibn Hanbal. Notable scholars were unable to lead his funeral prayer, and little of his shroud remained due to the number of mourners who participated in his burial rites.

His Works

Ibn al-Jawzi began writing at the age of 13 and continued prolifically until the end of his life, leaving behind a vast body of work. His remarkable intellectual capacity aided him greatly in this endeavor.

Ibn Dabīthī states:

“I do not know anyone who has authored more works across various scientific disciplines than Ibn al-Jawzi. I have seen a booklet dedicated solely to listing the titles of his books.”

Najīyah ʿAbdullah Ibrahim states:

“I have edited this booklet - consisting of two folios - and prepared it for publication.”

It was said about his prolific output:

“If we divide the number of essays Ibn al-Jawzi wrote by the days of his life, it becomes apparent that he penned approximately 9 essays each day. This prolific output invites comparison with Abu Jaʿfar Muhammad ibn Jarir al-Tabari, who is said to have written 40 pages daily.”

It is also recorded that Ibn al-Jawzi collected the shavings from the reed-pens he used to write the hadiths of the Prophet Muhammad. Upon his death, he instructed that these shavings be used to heat the water for his funeral bath (ghusl). This was done, and the shavings exceeded the amount needed!

Considering Ibn al-Jawzi’s own account of his numerous writings (2,000 works) and the number of his surviving works (around 384), as indicated by various sources, it must be acknowledged that many of his works have been lost due to natural disasters, wars, and fires.

Critique of Works

Despite Ibn al-Jawzi’s esteemed status as an author, he has not been immune to criticism from scholars. The primary reason for this may be his arrogance and self-importance. Additionally, his frequent disparagement of scholars from other denominations, and sometimes even those within his own, has led to further critiques. Moreover, his works contain numerous errors, which can be attributed to his prolific output, failure to review his writings after their completion, and his tendency to interpret certain issues. Notably, he lacked expertise in addressing theological ambiguities and in refuting the views of theologians.

Al-Dhahabi, quoting “Muwaffaq ʿAbd al-Latif,” writes:

“In the writings of Ibn al-Jawzi, many errors are found, as he did not revise his books after completing them.”

He then confirms this statement, adding:

“Due to his failure to review his works, baseless statements can be found in them. He authored so many works that even if he were to live another lifetime, he would not be able to correct and rewrite them.”

Ibn Rajab also states:

“Ibn al-Jawzi, as soon as he completed a book, would begin writing another without revising the former. At times, he was engaged in writing multiple books simultaneously. If this were not the case, he would not have produced such a multitude of works.”

Additionally, Ibn al-Furat writes:

“The author of 'al-Muʿjam', who had read Ibn al-Jawzi’s book 'Zad al-Masir' multiple times with him, pointed out numerous errors in his books.”

Ibn al-Jawzi’s Proficiency in Various Fields

His writings in various scientific fields should be considered summaries of the works of others. Without having studied a discipline under a master or becoming an expert in it, he would quote from books. Consequently, it is reported that he said, “I am a compiler, not an author.”

In Hadith:

Ibn al-Jawzi himself wrote about his mastery of hadiths:

“Since most of my engagement has been with hadith and its related sciences, I can almost always determine whether any hadith presented to me is authentic (sahih), good (hasan), or fabricated (mawduʿ).”

This statement is entirely contrary to what hadith scholars such as al-Dhahabi and al-Suyuti have reported.

Some evidence also suggests that Ibn al-Jawzi had limited knowledge of general history and the state of the world in his time. For instance, in his book “Sayd al-Khatir”, he wrote:

“After the death of the Caesar (during the early Islamic conquests), no other Caesar came to power!”

In Poetry: “ʿImad al-Din al-Katib,” citing five examples of Ibn al-Jawzi’s poetry in various rhymes, writes about him:

“He possesses artificial expressions and innovative, pleasant allusions, with a strong affinity for the art of paronomasia. Some researchers have written that his collection of poems reaches ten volumes.

Ibn Rajab praises his poems for their beauty and then, in addition to the poems cited by “Abu Shama,” he quotes more verses from him.”

Ibn al-Jawzi himself included a qasida (ode) in “al-Muntazam”, which he composed in praise of Caliph al-Mustadiʾ. This poem consists of 25 hemistiches with the rhyme “aan.”

Three books of poetry are attributed to Ibn al-Jawzi: “Ihkam al-Ishʿar bi Ahkam al-Ashʿar”, “Ma Qatluhu min al-Ashʿar,” and “al-Mukhtar min al-Ashʿar.”

List of His Works

1. Al-Muntazam fi Tarikh al-Muluk wa al-Umam
2. Talbis Iblis
3. Zad al-Masir fi ʿIlm al-Tafsir
4. Afat As-hab al-Hadith
5. Akhbar Ahl al-Rusukh
6. Dafʿ al-Shubhah wa al-Radd ʿala al-Mujassimah
7. Bustan al-Waʿizin wa Riyad al-Samiʿin
8. Rawh al-Arwah
9. Ruʾous al-Qawarir
10. Sayd al-Khatir
11. ʿAjib al-Khutab
12. Laftat al-Kabid ila [fi] Nasihat al-Walad
13. Yaqutat al-Mawaʿiz wa al-Mawʿizah
14. Tanbih al-Naʾim al-Ghumr ʿala Hifz Mawasim al-ʿUmr
15. Al-Tibb al-Rawhani
16. Taqwim al-Lisan
17. Akhbar al-Zurraf wa al-Mutamajinin
18. Akhbar al-Nisaʾ
19. Al-Adhkiyaʾ
20. Talqih Fuhum Ahl al-Athar
21. Al-Hamqa wa Mughfalin
22. Al-Dhahab al-Masbuk fi Sayr al-Muluk
23. Dhamm al-Hawa
24. Sifat (Safwat?) al-Safwah
25. Manaqib Ahmad ibn Hanbal
26. Manaqib al-Hasan al-Basri
27. Manaqib ʿUmar ibn al-Khattab, aw, Sirat ʿUmar ibn al-Khattab
28. Manaqib ʿUmar ibn ʿAbd al-ʿAziz, aw, Sirat ʿUmar ibn ʿAbd al-ʿAziz
29. Multaqat al-Hikayat
30. Mawlid al-Nabi
31. Al-Wafa' fi Fada'il al-Mustafa

His Manuscripts: ʿAbd al Hamid al-ʿAluji, in his book “Mu'allafat Ibn al-Jawzi,” identifies 139 of Ibn al-Jawzi’s 384 works as manuscripts. He lists the libraries where these manuscripts are kept and categorizes them into various subjects as follows:

- The Qur’an and Qur’anic Sciences (10 works)

- Hadith, Rijal al-Hadith (hadith transmitters), and Hadith Sciences (14 works)

- Madhhab, Usul (legal theory), Fiqh (Islamic law), and Doctrines (12 works)

- Preaching, Ethics, and Spiritual Practices (72 works)

- Medicine (3 works)

- Poetry and Lexicology (2 works)

- General Biographies (9 works)

- Specific Biographies (9 works)

- Anecdotes and Stories (5 works)

- History (1 work)

- Geography (2 works)

Introduction to Some Works

Among the surviving works of Ibn al-Jawzi, “a-Muntazam” and “Talbis Iblis” hold particular significance. We will examine these works in more detail here:

1- “Al-Muntazam fi Tarikh al-Muluk wa al-Umam”:

This book is Ibn al-Jawzi’s most important work on history. In this book, after an introduction that begins with the phrase “Praise be to Allah, who preceded and created times and invented colors...,” the author presents arguments for the existence of Almighty God and then describes the earliest creations. He chronicles the history of the world from the beginning up to the time of the Prophet and from then until 574 AH/1178 CE (the caliphate of al-Mustadiʾ, 566-575 AH/1171-1179 CE).

He organizes historical events before the Hijra according to chapters, and after the Hijra, he arranges them year by year. For each year, he first mentions significant news and events that he found interesting or astonishing. Then, he lists the deaths of notable figures, providing their names—sometimes with brief descriptions of their lives and works—alphabetically.

“Ibn al-Qifti,” in his discussion on the science of history and historical books, considers Ibn al-Jawzi’s “al-Muntazam” as one of the successive supplements to “Tarikh al-Tabari”—each written to complete the works that preceded it. He says:

“The account of events following 'al-Muntazam' was continued by Ibn Qadisi until 616 AH (1219 CE), completing it.”

In “al-Muntazam”, Ibn al-Jawzi describes various events in a manner reminiscent of modern-day newspapers.

Important political events, conspiracies, news related to wars, cultural events (such as holding preaching sessions, debates, establishment of schools and the names of their teachers and the muʿids (teachers' assistants)—where “muʿid” refers to someone who continues teaching after the original teacher to reinforce learning), religious and theological disputes, the history of building constructions from inception to completion, murders, thefts, deceits, fires, remarkable events, news concerning the caliph (hunting trips, travels, illnesses, etc.), reports on fluctuating prices during times of inflation and deflation, famines and scarcities of foodstuffs, outbreaks of diseases, natural disasters (river floods, severe storms, heavy hails, etc.), reports on the hottest days of the year, news about iftars (fast-breaking meals during Ramadan) and various ceremonial banquets, reports on executions (of thieves, murderers, heretics), and more—so much so that if the accuracy of these reports is verified, especially in volumes nine and ten which cover the author’s lifetime, this book can be considered a comprehensive reflection of his era. From the perspective of humanities studies, especially social sciences, it holds significant importance.

2- “Talbis Iblis”:

In the brief introduction to this book, Ibn al-Jawzi writes:

“Allah, glorified and exalted, sent Muhammad (peace be upon him), raised the veils, and established beneficial laws. His Companions were with him, illuminated by his light, safe from the enemy and its deceit. But as the daylight of their existence waned, the shadows of darkness crept in. Desires began to create innovations, and the path became narrow where it used to be wide. The majority split into factions, becoming sects. Then Iblis (Devil) arose, disguising, embellishing, dividing, and integrating. His spying is only permissible in the darkness of ignorance; if the dawn of knowledge were to shine upon him, his deceit would be exposed.

Therefore, I saw fit to warn against his schemes and expose his deceptions. Indeed, in describing evil lies a warning against falling into it.”

“After the demise of the Prophet Muhammad (s.ʿa.w.) and the departure of his companions,… desires resurfaced, innovations emerged, … and most people diverged into various groups. Iblis (Devil) seized the opportunity to deceive them, promote falsehoods, sow discord, and gather the misguided. Therefore, I undertook the task of writing 'Talbis Iblis' to warn people against his deceptions and expose his traps.

Ibn al-Jawzi structured this book into 13 chapters, some of which subdivided into sections and subsections. Since these chapters and sections largely reflect Ibn al-Jawzi’s beliefs and views, delving into the main topics of these chapters and sections aids in understanding his character more deeply.”

Chapter One: On the Command to Adhere to the Sunnah and the Community

In this chapter, Ibn al-Jawzi clarifies the necessity of adhering to the “Sunnah” based on the Sunni traditions, and explains the concept of “Sunnah” as understood by the adherents of Sunni Islam. He introduces the “Ahl al-Jamaʿah (People of the Community)” as the saved sect, referring to a hadith about division.

Chapter Two: On the Blameworthiness of Innovations and Innovators

In this chapter, Ibn al-Jawzi categorizes innovators into six main groups, with each main group further subdivided into twelve subgroups.

The main groups of innovators, according to Ibn al-Jawzi, include the Haruriyyah, Qadariyyah, Jahmiyyah, Murjiʾah, Rafidah, and Jabriyyah. He further divides the Rafidah into two subgroups: Shi’a and Imamiyyah, describing them as follows:

“The Shi’a believe that ʿAli (may Allah be pleased with him) is the designated successor (wasi) of the Prophet Muhammad (s.ʿa.w.) and the one invested with authority (wali al-amr) after him. They consider those who pledged allegiance to someone other than him (after the Prophet’s demise) as disbelievers. The Imamiyyah believe that it is impossible for the world to be without an Imam from the descendants of al-Husayn (ʿa.s). The Imam is taught by Gabriel (Jibril), and when he dies, someone like him becomes his successor.”

Chapter Three: Warning Against the Temptations and Deceptions of Iblis (Satan)

In this chapter, Ibn al-Jawzi, referencing the Holy Qur’an and Hadiths, elaborates on the deceitfulness of Satan. He states, “Every human has a Satan, and Satan flows through a person like blood (that flows in one's veins)”. He then dedicates a section to the necessity of seeking refuge in God from the evil of Satan.

Chapter Four: On the Meaning of Deception and Arrogance

According to Ibn al-Jawzi, deception is presenting falsehood as truth, and arrogance is a form of ignorance (or vanity) that makes the incorrect seem correct and the ugly appear beautiful.

Chapter Five: On the Mention of Satan's Deception in Beliefs and Religions

In this chapter, Ibn al-Jawzi discusses the invalidity of the beliefs of the Sophists, the materialists, the naturalists (believers in the four elements), the dualists, the philosophers and their followers, the believers in celestial bodies (those who worship heavenly bodies as spiritual entities), idolaters, fire and sun worshippers, the people of the pre-Islamic era, deniers of prophethood, Jews, Christians, Sabians, Magians, astrologers, resurrection deniers, and transmigrationists.

He then explains how Satan deceives Muslims in their beliefs, discussing following (taqlid) and ijtihad (independent reasoning) and related issues. Following a discourse on the science of Kalam (Islamic theology) and a critique of theologians, he details how Satan deceives the Kharijites, the Rafidites, and the Batinites (Ismailis, Sabbateans, Babakites, Muhammarites, Qarmatians, Khurramites, and Taʿlimites).

Chapter Six: Mentioning Satan’s Deception of Scholars in the Branches of Knowledge

In this chapter, Satan’s deception of reciters, traditionists, jurists, dialecticians, preachers and storytellers, lexicologists and literati, poets, and distinguished scientists is explained.

Chapter Seven: Mentioning Satan’s Deception of Governors and Kings

Chapter Eight: Mentioning Satan’s Deception of Worshipers in the Acts of Worship

In this chapter, how worshipers are deceived in purification, ablution, call to prayer, prayer, recitation of the Qur’an, fasting, pilgrimage, jihad, enjoining good, and forbidding evil is discussed.

Chapter Nine: Mentioning Satan’s Deception of Ascetics (and Devotees)

In this chapter, Ibn al-Jawzi discusses renouncing the world (worldly pleasure), reproaching scholars, turning away from acquiring knowledge, abstaining from permissible acts, adopting asceticism, love of status (and position), ostentatious appearances of asceticism, refraining from purchases, showing off, self-conceit in one’s worship, acting upon illusions and fantasies as if they were real occurrences, and other instances of Satan’s deception.

Chapter Ten: On the Mention of the Delusion of Sufis

Ibn Jawzi begins this chapter by categorizing Sufis as a group of ascetics who are recognized by their qualities, signs, and circumstances similar to other ascetics. He then proceeds to explain the reasons behind naming this group as “Sufiyyah (Sufis)” and “Mutasawwifah (Sufistic people)” based on historical accounts. Following that, he discusses some erroneous beliefs held by Sufis.

Chapter Eleven: On Mentioning the Delusion upon the Pious Ones with What Resembles Spiritual Miracles

Chapter Twelve: On Mentioning the Delusion upon the Laymen

Chapter Thirteen: On Mentioning the Delusion upon All People with Prolonged Hopes

“Sifat al-Safwah”: Ibn al-Jawzi mentions in the preface of his book that he authored this work on the lives of the righteous and virtuous individuals to avoid the shortcomings and errors found in the book “Hilyat al-Awliyaʾ” by Abu Nuʿaym al-Isfahani.

The book covers the biography of the Prophet (s.aʿ.w.), detailing his manners and customs. Following this, it mentions the male and female Companions who were renowned for their knowledge, piety, and devotion. It then continues with the Followers (Tabiʿin) and those who came after them, organized according to their generations.

“Al-Wafaʾ bi Ahwal al-Mustafa”: In this work, Ibn al-Jawzi elaborates in detail on the life of the Prophet Muhammad (s.aʿ.w.), covering everything one might want to know about him, including his characteristics, morals, mission, struggles (jihad), family conditions, interactions with neighbors and people, and more. Structurally, the book is unique in its organization, containing 537 chapters within 39 sections.

“Sayd al-Khatir”: This book is a summary of Ibn al-Jawzi’s thoughts and life experiences, written during the ending years of his life. He aimed to express his ideas and experiences in an accessible language with interesting phrases and eloquent words. The book lacks a specific order and covers topics such as knowledge and scholars, heart, soul and intellect, worship and worshippers, the afterlife and preparing for it, engaging in theology, family and society, time and its value, reflections on himself, and more (see: Al-Ghazouli, ʿAbd al ʿAziz Sayyid Hashim, pp. 148-149).

Bibliography

1. ʿAlemzadeh, Hadi, “Ibn al-Jawzi, Abu al-Faraj”" in Dāʾirat al-Maʿārif-e Buzurg-e Islāmī (the great Islamic encyclopedia; Encylclopedia Islamica), supervised by Kazem Mousavi Bojnourdi, Tehran, The Center for the Great Islamic Encyclopedia, Second Edition, 1374 SAH (1995 CE).

2. Al-Ghazouli, ʿAbd al ʿAziz Sayyid Hashim, Ibn al-Jawzi: al-Imam al-Murabbi wa al-Waʿiz al-Baligh wa al-ʿAlim al-Mutafannin (the eminent imam, eloquent preacher, and versatile scholar), Dar Al-Qalam, Damascus, First Edition, 1420/ 2000.