Part 2

7 ef. Sivar al:A Yam al-Nubula’, 23/372, al-Tbar, 5/231, Diawal al-Islam, 2/122, alBidayah wa’ lNibayah, 13/203, Thail Tabagat al-Hanabila, 2/258-261, al-Usjud alMasbik, 635, Shatharit al-Thabab, 5/286287, Ibn Shatti: Mukbtasar Tabagat alHanabila, p57.

SEEDS OF ADMONISHMENT AND REFORM

intelligent and youngest son as he was born in 580 A.H. He became involved in preaching and held sermons after his father, in which he excelled and by which he was looked up to by his confreres. He then was appointed to control and supervise markets of Baghdad, and after that he was assigned to deliver the messages of the caliphs to kings of other different regions peculiarly to the Ayyabi family in the Sham region. He held the position of teacher in the institute of caliph al-Musta‘sim in 640 A.H. till he was killed in prison in 656 A.H. by Hulaku who occupied Baghdad and destroyed it. His three sons Jamal al-Din, Sharaf alDin and Taj al-Din were killed with him. He has authored many works, including Ma‘adin al-Abriz fi Tafsir al-Kitab al- ‘Aziz and al-Madbab al-Ahmad fi Madhab Abmad. Unlike his brother Abu al-Qasim, he was a dutiful son who honored his father and treated him well.

His grandson mentioned that Ibn al-Jawzi had many daughters; Rabi‘a, Sharaf al-Nisa’, Zainab, Jauhara, Sitt al-Ulama al-Sughra and Sitt al-‘Ulama al-Kubra.*

His Uniqueness as a Preacher

Excellent indeed are the words of al-Hafiz al-Dhahabi about him: ‘He was the leading figure in reminding the people and had no equal. He would recite pleasant poetry and eloquent prose spontaneously and his fine words and moving speech was abundant. There has never been anyone like him, not before him and not after him. He is the carrier of the flag of exhortation in its various forms. He had a pleasant appearance and a good voice and his talks had an impact on peoples’ hearts. His lifestyle in general was

8 Mirat al-Zaman, 8/503, Abi Shamma: Thail al-Raudatain, 26.

al-Hlafiz Abi’ -Faraj Abdu’'l-Rahman ibn Jawzy

beautiful.” He also said: ‘I believe there will not be another one like him.”

Al-Hafiz Ibn Rajab said: ‘So we conclude that his gatherings of exhortation were one of a kind and nobody had heard of anything like them. They were gatherings of great benefit where the heedless would be reminded, the ignorant would come to know, the sinners would repent and the polytheists would become Muslims.”

His Works and Effects

Shaikh al-Iskim Ibn Taymiyyah said in a/-Ajwiba al-Misriyyah ‘Shaikh Abi’l-Faraj excelled in many sciences and has many writings to his account. He would write on many topics, and as I counted his works I found them to be over one thousand in number. Afterwards, I found out about other works as well.””?

Having mentioned some of his books, al-Dhahabt said: I don’t know of a scholar who has written what this man has.”?

SEEDS OF ADMONISHMENT AND REFORM

printed and put them in alphabetic order. Whoever wishes to know about these books should refer to this work, keeping in mind that many of the manuscripts mentioned thetein by al-‘Alaji have now been printed.

He authored approximately 300 books, some of his printed works include:

" Managib Umar ibn ‘Abdul ‘Aziz [Printed]

"| Rawhu al-Arvah." [Printed]

= AlMuntadbam fi Tarikh al-Mulak wal Umam (Only 6 volumes have been printed]

" ALDhahab atMasbik fi Siyaril Mulik.” [Manuscript]

= Al-Hamqa wal Mughaffalin.” [Printed]

'* A literature book in which he includes stories of intellectual people..

"” The book explains the concept of spirit and spirituality

'S An abridged version of the known history book Tarikh al-Mulak wal Umam. '’ The book explains the science of Tafsir.

2 "The book focuses on leaders and kings throughout history.

al-Hafig Abi’l-Faraj ‘Abdu'l-Rabman ibn Jawzi

= Managib Umar ibn al-Khattab** [Printed]

= Managib Abmad ibn Hanbal?* [Printed]

= ALTabgig”” (Only the first volume has been printed]

And also a considerable number of works in other fields of knowledge.

Tbn al-Jawzi passed away on Friday the 12th of Ramadan in 597 A.H and was buried next to the grave of Imam Ahmad ibn Hanbal in the cemetery of Bab Harb.*

2 The book explains one major aspect of the science of hadith i, the ghareeb had”th.

2 The book examines the authenticity of narrations used in the known book ‘“al-Ta'liq al-Rabir’ of al-Qadi Abii Ya’la, and how classification of hadith ef fected scholars views.

2 For a more detailed biography of al-Hafiz Ibn al-Jawzi, refer to: Ibn Athit’s al-Kamil, 12/71, Sibst Ibn alJawai: Mira alZamén, 8/481, al-Mundhiri: al-Takmila, Biography 608, al-Bagghal: al-Mashyakha, 140, Abi Shima: Thail al-Randatain, 21, Ibn al-Sa‘is al-Jami’, 9/65, Ibn Khalkan: a/-Wafayat, 3/140, al-Dhahabit a/- ‘bar, 4/297, Diwal al-Islam, 2/79, Tathkirat al-Euffaz, 4/1342, Siyar al-A'lam alNubula, 21/365, Yon Kathir: al-Bidiyah wa'lNibayab, 13/26, Ibn Rajab: Thail Tabagat al-Hanabila, | /399, al-Jazari: Ghayat wa'l-Nibayab, 1/375, Siddiq Hasan Khan: al: Taj al-Mukallal, 70, Ibn Shatti: Mukbtasar Tabagat al-Flanabila, p. 42.

HE SHAYKH, the Hafiz, the Imam of his time, the incomparably unique scholar of his age, Jamal ad-Din Aba al-Faraj ‘Abd al-Rahman bin ‘Ali ibn al-Jawzi said:

All praise is due to Allah for what He Bestows, a praise with which He will be Pleased. And may the peace and blessings of Allah be upon whom He gathered all guiding signs and whose name is mentioned after the Name of the Truth (ic. Allah) whenever Allah is remembered (i.e. Prophet Muhammad (28) is also mentioned), and this is enough an honour for him. And may the peace and blessings of Allah be upon his family, his companions and those who follow his example.

Within this book I enveloped delicate phrases, subtle and clusive clues and indicative hints that I have laid out their words from various disseminated arts; therefore only those who do not accept the ordinary and the low shall enjoy reading it. I intend with this book to be like a pattern sewed on the garment of sermons and a gemstone for the ring of speeches whereby its words affect the heart before reaching the hearing, That being said, from Allah alone, I hope this book to be a source of benefit.

In the saying of Allah: “le is al-Awwal and al-Ahkir, al-Zahir and al-Batin; He has knowledge of all things.”

tail that He has a beginning, nor does His Attribute as

al-Abkir imply that He has an end, nor does His Attribute as al-Zahir connote deficiency, and nor does His Attribute as a/- Batin denote any form of inactiveness in His Attributes.

h | EITHER DOES HIS ATTRIBUTE as the a/-Amwal en-

The charge of (asking) “why?” is tamed and silenced when it stands before His Divine Presence, and the blaze of the Truth holds back the hand of (asking) “how?”, and the lights of the Exalted and Glorified daze and blind the eyes of human thoughts.

SEEDS OF ADMONISHMENT AND REFORM

The footsteps of beseeching (the Lord) come to a stand at the sacred zone of submission (to Allah); Exalted is He from having any likeness or equal; Exalted is He for He is above being represented and exemplified, for indeed, confusion and bafflement only happens in respect to those that have equivalents or peers.

The Mushabbih (i.e. one who draws resemblance between Allah’s Attributes with the attributes of the creation) is contaminated by the innards of anthropomorphism, and the My‘afil/ah (i.e. one who denies, negates or rejects the Names and Attributes of Allah) is defiled by the blood of denial, whereas the one upon the truth enjoys the pure milk which lies in between the innards and blood. Indeed, He is the Exalted (nothing is like unto Him), far removed is He from having His Actions questioned with “why?” His Existence cannot be questioned with “when?”, and His Essence cannot be questioned with “how?”, and His Attributes cannot be contained by “when?” Whoever looks through the mirror of His Attribute of Samadiyyah (i.e. the Eternal Refuge) will realise the transcendence of the Creator, and cognize that such mirror cannot reflect the image of partners or the shadow of semblance (i.e. resembling Allah’s Attributes with the creation). “Think and reflect on the signs of Allah, and do not contemplate the Essence of Allah, otherwise you will be ruined.”

When conjunctivitis encounters the wind, its severity increases - [the example of this is like] the mosquitoes when they complained to (Prophet) Sulayman (‘a/ayhi as-salam), about their suf-

2 Shu‘ab al-Iman (109): It has been reported as a statement of the Prophet (48), which all scholars declared very weak, and as a statement of Ibn ‘Abbas which al-Hafiz ibn Hajr accepted and so declared its chain as good. The meaning of the text is also proven authentic in other hadith - cf. Bukhari (3276) and Mus-

In the saying of Allah: “Fe is al-Awwal and al-Abkir, al-Zahir ..

fering due to the wind, Sulayman (‘alayhi as-salam) summoned the wind [in order to question it]. When the mosquitoes heard that, they began to retreat to which Sulayman (‘alayhi as-salam) asked: “Why are you leaving?” the mosquitoes said: “If we had the strength to face the wind, we would have not complained to you about it!”