Indexed OCR Text

'Abd al-Qadir al-Jīlānī
to produce a true spirit of religion, love of Allah, and moral righteousness
in an age of crass materialism.
His Death
After a lengthy period of benefitting people the world over with his inner
and exterior qualities, and after reviving an interest in spirituality and focus
on Allah among the Muslim communities, Shaykh 'Abd al-Qadir died at the
age of ninety in 561/1166. An account of his death has been preserved by his
son, Sharaf al-Dīn 'Īsā, who wrote:
During his final illness, his son 'Abd al-Wahhab requested him to give him
some advice he could follow after his death. The shaykh replied: "Inculcate a
deep consciousness of the sublimity and grandeur of Allah. Fear not anyone
nor cherish a desire for benefit from anyone save Allah. Entrust all of your
needs to Him and then have confidence in Him. Whatever you need, place it
before Allah with a conviction in the prospect of its fulfillment. Keep yourself
constantly occupied with the oneness of God, on which there is consensus;
for when the heart is filled with awe, love, and respect for Him, nothing can
escape it or get out of it." Then he asked his sons to clear out, saying: "You
find me here with yourself but I am really with others. Make room for the
angels who are here beside me. You ought to be courteous and pay homage to
them. I find the blessings from Allah descending here for which you should
leave ample space." For a day and a night he from time to time saluted some
invisible beings. He would say, "May the peace and blessings of Allah be upon
you. May Allah pardon you and me and accept our repentance. Come, in the
name of Allah, and do not go back." Once he said: "Woe be unto you. I care
not a whit for anything, neither for the Angel of Death nor any other angel. O
Angel of Death, my Lord has bestowed blessings on me far in excess of you."
On the night the shaykh died, he gave a loud cry. He lifted and stretched
out his hand several times and addressed his sons, Shaykh 'Abd al-Razzaq and
Shaykh Mūsā, saying, "May Allah have peace and blessings on you. Turn to
the True One and get in line." Then he said, ""I am just coming to you. Be
kind to me." He remained unconscious for a while after that. On regaining
consciousness he exclaimed, "There is as much difference between you and
me as between the heavens and the earth. Don't think of me like anybody
else." When 'Abd al-Aziz, one of his sons, asked about his illness, he replied,
"Don't ask me anything. I am immersed in gnosis of Allah." In reply to another
question asked by 'Abd al-Azīz, he said, "Nobody knows my illness, nor can
18

SAVIOURS OF ISLAMIC SPIRIT
anyone diagnose it, neither the jinn, nor men, nor angels. The command of
Allah never supersedes His knowledge; the order changes but not His knowl-
edge. Allah may override His command by another one, but never what is
contained in His knowledge. He obliterates or preserves whatever He desires.
He is the final authority above whom there is none. Unlike a human being,
who has to render an account for his actions, Allah is omnipotent. Now I
know the secrets of His attributes: they are what they are."
One of his sons, 'Abd al-Jabbar, asked him if he had any pain. The shaykh
replied to him: "I have pain in my entire body except my heart, which is
attuned to Allah." Then, in his last moments, he said, "I seek the help of
Allah Almighty save whom there is no other god. Glorified is He, the Most
High. He is ever-living, for death seizes Him not. Praise be unto Him for He
is the Exalted, the Mighty. He exercises His power through the death of his
creation. I bear witness that there is no god save Allah and that Muhammad
is the apostle of Allah." His son Musa relates that he tried to say ta'azzaza
(exalted and dominant is He), but he was not able to utter it correctly. He
tried again and again till he pronounced the word correctly with a loud and
strong voice. Then he said, "Allah! Allah! Allah!" His voice failed thereafter,
the tongue having been fixed up in the palate. Soul departed body. May Allah
be pleased with him and make him pleased.1
Abd al-Qadir left quite a large number of pious and saintly disciples who
continued to disseminate his message and fight the ever-increasing worldli-
ness and such of its vices as opulence and luxury, fame and power.
1
Futuh al-Ghayb, 189-192.
182

CHAPTER 9
Abū 'I-Faraj Ibn al-Jawzī
'ALLĀMA ABŪ'L-FARAJ Abd al-Rahman Ibn al-Jawzī presents another striking
example of a preacher, reformer, and renewer of the faith. He was the most
respected and profound scholar of his time, a famous orator and a prolific
writer of voluminous books on Qur'anic exegesis, hadith, history, and liter-
ary criticism.
Early Life
Born in 508/1114 in Baghdad, Ibn al-Jawzī was thirty-eight years younger than
Abd al-Qadir master of the day, Ibn Nasir, in his mosque. He committed the
Qur'an to memory and learned its formal recitation, and he studied hadith
and calligraphy. Describing his childhood days to his son, Ibn al-Jawzī says:
I recall clearly that I was admitted to primary school at six. Boys much older
than me were my classmates. I do not recall if I had ever spent my time play-
ing or laughing with other boys. Instead of watching jugglers perform who
frequently held their shows in the field in front of the mosque where I studied,
I would attend lectures on hadith. Whatever hadiths or biographical accounts
of the Prophet @ were related in the lectures, I memorized, and then I would
write them down on reaching home. Other boys spent their time playing
along the banks of the river, but I would invariably sit down with a book in
my hand in a corner and read it from cover to cover.
I was always so eager to attend class on time that I was often out of breath
upon reaching the school before the lectures began. It happened not infre-
quently that I had nothing to eat the whole day, but I am thankful to Allah
that I have never had occasion to be grateful to anybody in that regard.1
1
Ibn al-Jawzī, Laftat al-Kabid fi Nașīhat al- Walad, 81-82.
183

SAVIOURS OF ISLAMIC SPIRIT
Passion for Hadith
Ibn al-Jawzī had an intense enthusiasm for acquiring knowledge and propa-
gating the hadith of the Messenger of Allah . His works on the subject were
so numerous that, as the historians of his time report, Ibn al-Jawzī made a
will stating that the water for the ritual washing of his dead body should be
heated by burning the shavings and nibs of the reed pens he used to write
down hadith. It is further related that these shavings were found to be more
than sufficient for the purpose.1
Ibn al-Jawzī was a voracious reader from an early age. In his day, Baghdad
had well-stocked libraries where he used to spend most of his time. He read
whatever book he could lay his hands on. In his own memoir, Sayd al-Khatir,
he writes:
I may state here my own cast of mind. I am never tired of reading books and
my joy knows no bounds whenever I find a new book. It would appear to be an
exaggeration if I said that I had gone through twenty thousand books during
my student days. I came to know of the courage, large-heartedness, erudition,
tenacious memory, piety, and eagerness for prayer cherished by the scholars
of the past, which I could not have learned without reading those books. My
study of books in those days also revealed to me the shallow knowledge of
scholars in our times and the dull spirits of students today.2
Prolific Writings of Ibn al-Jawzī
Ibn al-Jawzī turned to writing at a young age. He began writing four folios a
day and continued the practice throughout his life. Ibn Taymiyya relates that
when he took stock of Ibn al-Jawzī's books, they were found to number more
than a thousand. Ibn al-Jawzī had such a profound knowledge of the science
of hadith that he claimed to be able to tell the authenticity or inauthenticity
of any narration with reference to the character of those through whom it
had been transmitted or with reference to the manner in which it had been
related. He was also without peer as an author and orator.
Piety and Inclination to Worship
Ibn al-Jawzī was as much celebrated for his moral uprightness, devotion,
and piety as for his literary accomplishments. His grandson, Abū'l-Muzaffar,
relates that Ibn al-Jawzī completed a recitation of the Qur'an every week.
1
Wafayat al-A'yan, 3:321.
2 Ibn al-Jawzī, Șayd al-Khațir, 3:607-608.
184

Abū 'l-Faraj Ibn al-Jawzī
He never spent his time in frivolity or frolicking during his childhood and
never ate anything unless he was sure that it had been obtained through law-
ful means. Ibn al-Najjar records that in religious devotion and observance
of prayers Ibn al-Jawzī presented an awe-inspiring picture of saintliness.
Another historian, Ibn al-Fārisī, reports that Ibn al-Jawzī kept vigils at night
and was never forgetful of the remembrance of Allah. The works of Ibn
al-Jawzī provide a striking example of his fervent devotion and heartfelt love
of Allah. In Şayd al-Khatir he writes:
From early childhood I was inclined toward devotion in religious contempla-
tion and worship. I zealously observed obligatory as well as supererogatory
prayers and preferred seclusion. Spending my days thus, I felt peace and
enlightenment. I severely regretted time spent otherwise, for I had an ardent
desire to utilize every moment of my life in diligent consciousness of the
Omnipresent Lord. In those days, I felt my heart attuned to Allah, while my
prayers and supplications were a source of indescribable pleasure to me. My
lectures and discourses, which appear to have been quite effective in those
days, attracted a few high officials and chiefs who wanted to come closer to
me by paying homage and putting themselves at my service. As it was, I too
felt inclined toward them, but in their company I lost the sense of peace and
sanctifying grace I had enjoyed previously in my supplications. Thereafter,
other functionaries of the government started gaining my favor, with the result
that the precautions I used to take earlier in avoiding everything unlawful and
doubtful gave way to a sense of complacency. It was not yet too deplorable,
but gradually my specious reasoning made the doubtful appear perfectly law-
ful, and I realized I had lost the sublimity and purity of my heart. It seemed
instead as if a profaneness had taken its place, which gave rise to restlessness
and disquietude in me. I observed that my sermons also bore a mark of my
anxiety, as ever greater numbers of people repented for their sins and reform
themselves while my own guilt weighed heavily on my consciousness. This,
obviously, made me still more disturbed, but there seemed to be no way out.
I visited the tombs of the pious and earnestly beseeched Allah to show me
the right path. Ultimately, Allah helped me and I again felt inclined to spend
more of my time in prayer and solitude. Now I came to know what was wrong
with me and I thanked my Lord, the Most Compassionate and Merciful, for
His kindness.1
1 Ibid., 1:121-122.
185

SAVIOURS OF ISLAMIC SPIRIT
Profile and Character
He is reported to have been a well-built man with handsome features and
an imposing countenance. Favored with easy circumstances, "he possessed
a refined taste in dress and food and was charming and graceful," reports
Muwaffaq 'Abd al-Latif. Another scholar, Muhammad ibn Ya'qub Ibn al-Dīnī,
relates that Ibn al-Jawzī was soft-spoken, handsome, and of medium height,
known for his clemency and generosity. Extremely careful with his health,
he liked what may be called the "good things of temperate quality."
In Șayd al-Khāțir and Talbīs Iblīs, Ibn al-Jawzī recounts his numerous
practical experiences and advises against extreme ascetic practices introduced
by Persian mystics.
Lofty Aspiration and Encyclopedic Knowledge
The most outstanding feature of Ibn al-Jawzi's character was his versatility.
He towered over his contemporaries in his ardent desire to be well-versed
in almost every branch of learning. He describes this aspect of his nature in
some detail in Şayd al-Khațir:
The greatest trial for mankind lies in the loftiness of his ambition: the higher
his ambition, the loftier his aspiration for advancement or success. However,
one is sometimes unable to achieve (one's ambition) owing to unfavorable
circumstances or a lack of means, and this creates dissatisfaction. But Allah
has made me so ambitious that I always have a yearning for something higher,
yet have never felt that Allah Most High might not have made me too ambi-
tious. It is true that life can be fully enjoyed only by a carefree, imprudent,
and listless person, but nobody endowed with brains would ever prefer the
retrogression of his intellect simply for the sake of getting more fun out of
worldly pleasures. I know of many people who are boastful of their lofty ambi-
tions, but I have found their aspirations actually limited to only one field of
their activity, in which they are ardently desirous of achieving success. These
people are completely indifferent to their deficiency in other fields. A poet by
the name of Sharif al-Radī once said in a couplet, "Ill health is never without
a cause, but in my case it is because of too high an aspiration." However, on
going through his biographical accounts I found that he had no ambition
other than achieving power and position.
It is related that Abū Muslim al-Khurasani could not sleep well during his
youth. When asked why, he replied, "How can I sleep? Brilliant and ambitious
though I am, I have been condemned to lead a life of poverty and obscurity."
186

Abū 'I-Faraj Ibn al-Jawzī
"Then what would satisfy you?" asked someone. He replied, "I will be satisfied
only if I achieve greatness and power." "Then try for it," he was advised. "This
would not be possible without putting my life at stake," he replied. He was
asked again, "But why don't you do so?" He replied, "My intellect asks me not
to run into danger." "What would you do then?" the questioner demanded.
"I would not accept the advice of my intellect," replied Abū Muslim, "and
would give myself up to my folly. I will play a desperate game at the bidding
of my ambition and seek the help of intellect only where imprudence fails
me. I have no other course left, as poverty and obscurity are interdependent."
On giving further thought to this self-deluded yet ambitious man, I came to
the conclusion that he had not given thought to one of the most important
factors, and that was the question of the life to come. He was madly seeking
political power, for which he had to be cruel and unsparing of innocent human
life. He got just a fraction of worldly power and glory, the things he aspired to,
for a short period of only eight years. Thereafter, he fell an easy victim to the
treachery of [the Abbasid caliph] Saffah, and then his intellect did not come
to his aid. It was the same with [the poet] Mutanabbi, who was as ambitious
as he was enamored of worldly success.
My ambition, however, is quite different from theirs. I aspire for a profound
knowledge embracing the entire field of learning, which I know I cannot attain.
I want to achieve a thorough and complete knowledge of every branch of
learning, which is obviously not possible in the short span of human life. I do
not consider anyone perfect in the knowledge of a science so long as he lacks
perfection in another branch; for example, if a hadith scholar is not a master
of jurisprudence too, I consider his knowledge to be incomplete.
The imperfection of knowledge, I think, can be attributed to lack of
ambition alone. Not only that, to me the ultimate objective of knowledge
is an ability to act on it. Thus, what I want is to be able to combine with my
knowledge the diligence of Bishr al-Hafi and the piety of Ma'rūf al-Karkhi.
But it is hardly possible to accomplish this along with the preoccupations of
studying and teaching and other mundane affairs. That is not all. I aspire to
oblige others but do not want to live under their obligation. My preoccupation
with my studies is an impediment in the way of my earnings, but I detest being
indebted to anyone or accepting gifts from others. I ardently desire to have
children, as well as to be an author of merit and distinction, so that these may
honor my memory, but both of these pursuits stand in the way of solitude
and contemplation. I also like to enjoy lawful pleasures but do not possess the
means for achieving them, and if I devote myself to obtaining them, I would
187

SAVIOURS OF ISLAMIC SPIRIT
lose contentment and peace of mind. So too with other matters. For example,
I like the delicacies and refinements which my good taste desires. All these
mean to aspire for mutually opposing ends. What have they to do with such
lofty ideals who aspire simply for worldly success, wealth, power, and position?
I too want worldly success, but in a manner that does not cause me to impair
my faith or to expose my learning or virtuous action to any risk or injury.
Who can appreciate the restlessness of my ambition? On the one hand, I
relish night vigils and taking precaution and God-fearingness, but on the other
hand, I have an inclination toward the cultivation of knowledge, teaching, and
writing and the acquisition of appropriate foods for the body. None of this is
possible without occupying the heart. Interaction with people and educating
them is necessary, but on the other hand, when the sweetness of supplication
in seclusion and intimate discourse with the Divine is diminished, this creates
much grief and sorrow. Spiritual decline is unbearable for me, but making
ends meet for my dependents stands in the way of my spiritual progress. I
have endured these strains all through my life and submitted to the will of
Allah, for it seems the path to success and perfection for me lies in struggles
and afflictions. For the loftiest ideal is to seek the pleasure of Allah. I guard
myself against every defilement and take care that not a single moment of my
life is spent in any vain effort. Glory be to Allah if I succeed in my endeavors. I
won't mind if I fail, however, for the Messenger
has said that the intention
of the faithful is better than his action.1
Popular Enthusiasm
The sermons Ibn al-Jawzi delivered were attended by caliphs, kings, and chiefs
of the state, in addition to the common people of Baghdad. It is reported that
his lectures were regularly attended by ten to fifteen thousand people and
sometimes as many as a hundred thousand. An eloquent speaker, his sermons
breathed an almost tragic urgency behind his message, which touched the
heart of his audience. His soul-stirring calls so carried away his listeners that
many of them burst into tears, broke down into hysterical screams, or even
tore off their shirts. Countless people offered earnest repentance for their sins.
It is estimated that Ibn al-Jawzī aided the conversion of twenty thousand
Christians and Jews to Islam and inspired over one hundred thousand people
to take solemn pledges to lead a virtuous life after listening to his sermons.2
In his sermons, Ibn al-Jawzī always condemned innovations and unlaw-
1 Ibid., 2:334-337.
2 Ibid., 1:21.
188

Abū 'I-Faraj Ibn al-Jawzī
ful additions to the faith, asking the people to follow the path enjoined by
the scripture and the hadith. Because of Ibn al-Jawzi's profound knowledge
and eloquence as well as his popularity, the heretical sects and factions never
dared to contradict him, with the result that the orthodox school of Islam
gained a dominating influence. The caliphs and nobles of the time became
followers of the Hanbali school, which was distinguished by its strict adher-
ence to hadith and scripture.
Critical Literary Endeavors
Ibn al-Jawzī produced several highly distinguished scholarly works which
had a profound effect on later academic endeavors. His writings helped
subsequent generations keep to the right path as enjoined by the Shari'a.
Kitab al-Mawdū at (The Book of Forged Narrations) is Ibn al-Jawzī's chief
work on hadith. In this book, he discusses many spurious or weak narra-
tions that were then commonly relied upon by heretics for spreading beliefs
contrary to the authorized teachings of the established school. It is true that
Ibn al-Jawzī is at times too harsh in his judgments in this book, adopting an
extreme position on certain issues. Nevertheless, he performs an invaluable
service by exposing fallacies of heretics and innovators.
Talbīs Iblīs (The Deceit of Iblis) is a critical study of Muslim society. In this
book, he evaluates the different classes and sections of the Muslim society of
his time, highlighting their weaknesses, misconceptions, and aberrations and
delineating the causes that gave birth to different vices which marred their
faith, action, and behavior. Ibn al-Jawzī details the habits, customs, faults,
and self-deceits to which scholars, jurists, preachers, writers, rulers, and the
pious often fall prey. This book is an outstanding example of the panoramic
character of Ibn al-Jawzi's writings. He shows an awareness of the mental,
emotional, and social attitudes of the different classes of Muslim society,
along with the beliefs and doctrines of heretical sects and the subtle ways in
which they mislead others.
Critique of Scholars and Administrators
Ibn al-Jawzī's criticisms in Talbīs Iblīs are at places too severe, as is his verdict,
which is symbolic of his extreme views. Nonetheless, the book contains a
treasure of useful information since it deals extensively with the vices found
among different segments of the populace. One must generally agree with
Ibn al-Jawzī's analysis, which also gives an idea of the liveliness and incisive-
ness of his intellectual grasp.
189

SAVIOURS OF ISLAMIC SPIRIT
Criticizing the scholars of his time, some of whom engaged in unneces-
sary hairsplitting of legal issues, he writes in Talbīs Iblīs:
One of the greatest weaknesses of these scholar-jurists is that they have occu-
pied themselves with vain discussions, but they do not pay heed to the scripture,
hadith, and the biographies of the Companions of the Prophet @, which would
have had a softening effect on their souls. It hardly needs emphasizing that
the discussions on trifling issues like the types of impurities and the methods
of purification will not make one tender-hearted or receptive of the awe of
Allah. What man needs is the remembrance of Allah and discourses on the
subject, so that these may create a longing for success in the life to come. There
is no denying that ethical issues are not beyond the scope of the Shari'a, but
these alone are not sufficient for achieving the ultimate objective. How can
people be expected to follow the example of the pious souls of bygone days,
whose faith they profess to own, unless they endeavor to attain the state of
ecstasy and proximity to Allah attained by them? One should not lose sight
that man is indolent by nature and, if left to himself, would be inclined to
follow the beaten path of his day. On the other hand, if he tries to cultivate
the knowledge of beliefs and behavior of the pious and elevated mentors of
former times, he will naturally try to take after their ways. A teacher of the
past said that he would prefer a hadith that would make him soft-hearted to
a hundred legal decisions of Qādī Shurayh.1
In his critique of the preachers in the same book, Ibn al-Jawzī observes:
Most of these preachers are accustomed to using grandiloquent and heavily
embellished language that often means nothing. The greater share of their
discourses is devoted to the accounts of the Prophet Musa , Mount Sinai,
Yusuf and Zulaykha, and the like, but they have hardly anything to say
about the obligatory acts enjoined by the religion or how to avoid sins. How
can their sermons prevail upon an adulterer to seek repentance, or convince
a woman to be faithful and maintain good relations with her husband? These
discourses are completely devoid of the ethical or religious teachings of the
Shari'a. This is also one of the reasons for these sermons being so popular; for
the truth is always distasteful, while falsehood is pleasing.2
Further, continuing with the same subject, he observes:
1 Talbīs Iblīs, 119-120.
2 Ibid., 125.
190

Abū 'I-Faraj Ibn al-Jawzī
It often happens that the preacher is sincere and honest but wants to win over
and dominate the hearts of his audience, to gain their admiration. A sure
symptom of this vice is that if another preacher tries to help him or begins to
deliver lectures to his audience, he resents it, whereas a sincere person would
welcome a helping hand in the endeavor.1
Ibn al-Jawzī also criticizes the scholars for their lack of sincerity:
If the students of any scholar leave their teacher to sit at the feet of another
teacher more learned and reputed than him, he feels a burning in his heart
that does not befit a sincere scholar. Sincere scholars and teachers are like
physicians who treat people simply to secure Allah's pleasure, and contentedly
give their blessing to any other physician who is able to cure their patient.2
In connection with the vices developed by kings, rulers, and administrators,
Ibn al-Jawzī writes:
These people prefer to pattern their behavior according to their own wishes
rather than do what the Shari'a enjoins. They would cut off a hand or execute
a person even though it might not be lawful to do so. They labor under the
misconception that what they do is essential as a matter of political expedi-
ency. This means, in other words, that the Shari'a is incomplete and they are
now making up for that deficiency.
This is, in reality, a great deception created by Satan; for the Shari'a con-
tains divine guidance for the conduct of our temporal affairs as well, and it is
unthinkable that the guidance vouchsafed by Allah should be deficient. Allah
Almighty declares, "We have not left anything incomplete in the Scripture,"
and, "There is none to amend Our order." Thus, one who wants to overlay
the Shari'a with his own ideas, on pretext of political expediency, in reality
claims that the Shari'a is imperfect and incomplete. This is clear blasphemy.3
Ibn al-Jawzī points out another weakness of rulers and administrators in
these words:
Besides their persistence in their wrongful ways, they also ardently desire to pay
a visit to some pious and godly figure for the purpose of seeking his blessing
in their favor. The devil has led them to believe that the solemn invocation of
divine blessings by a godly person will lighten the burden of their sins. This
1
Ibid., 125.
2 Ibid., 131.
3 Ibid., 132.
191

SAVIOURS OF ISLAMIC SPIRIT
is not so. Once, a trader whose transport filled with trade goods had been
withheld by a tax collector went to the venerated master Malik ibn Dinar
and requested his help. Malik ibn Dinar went to the collector, who treated
him respectfully, saying that he did not have to come himself and could have
sent a message through someone, and released the goods of the tradesman.
Thereafter the official asked Malik to pray for him, but Malik replied, "Ask
this purse in which you keep your ill-gotten money to pray for you. How can
I invoke blessings for you when countless people curse you? Do you think,"
added Malik, "that Allah will accept the entreaties of a single individual in
preference to the prayers of a thousand others?"1
Elsewhere he writes:
The rich and the affluent have a great regard for such misguided mystics, who
approve of the hearing of songs and playing of musical instruments. They
lavish these mystics with their riches, but would not part with a single shell
for the sake of scholars and teachers. In fact, the scholars are like physicians
on whose advice a man spends his money grudgingly only when he falls ill.
On the other hand, to spend on the misguided mystics and the musicians and
singers accompanying them is like spending on a songstress. Yet they are like
courtiers and flatterers who cling to every wealthy person.2
Likewise, they are devoted to the ascetics and other persons of assumed
piety, and prefer them to the scholars of religion. They would readily submit
to a charlatan clothed as a dervish. If he practices a pious fraud on them they
are easily led astray and begin to sneer at the scholars for not being ascetics.
They wonder how scholars can be compared to these dervishes, the latter
forsaking the word while the former hanker after it, eating fine foods and
marrying. However, to hold the ascetics in higher esteem than the scholars
is plain ignorance and an insult to the Shari'a. These misguided souls should
really be thankful to Allah that they were not present during the lifetime of the
Messenger of Allah , for they would have turned apostate if they had seen
him taking wives, eating, wearing clothes, and enjoying honey and sweets.3
In his critique of the masses, Ibn al-Jawzī writes:
Satan has misled the masses to believe that attending religious sermons and
raising a wail of woe are highly meritorious acts and the sole purpose of
1 Ibid., 134.
2 Ibid., 373.
3 Ibid., 388-389.
192
·

Abū 'I-Faraj Ibn al-Jawzī
delivering such sermons. This is perhaps because the people have been told
about the merits of listening to these discourses, but they do not know that
their aim is reformation of their own morals and rectification of their behavior.
Nor do they appear to be aware that whatever they listen to in these lectures
shall be cited as evidence against them on Judgment Day. I personally know
a number of people who have been attending such lectures for a number of
years. They get excited on hearing these sermons and burst into tears, but
they persist in accepting interest, cheating others in their trade, remaining
unmindful of religious duties, and disobeying their parents. Satan led them
to believe that their presence at these sermons, their lamentations and fits
of crying, will atone for their neglected duties and the sins of omission and
commission. There are also others who think that accompanying pious and
Godly men or paying visits to them shall be enough to expiate their sins.1
In regard to the rich and affluent, Ibn al-Jawzī has the following to say:
Many of these people spend lavishly on the construction of mosques or
bridges, but their object is really to become famous and win people over by
such acts of piety. Another objective they have in view is to be remembered
after their death, and for that purpose they get their names inscribed on the
foundation stones of these edifices. Had they undertaken the construction of
these works for the pleasure of Allah, they would have been content with the
knowledge that Allah is aware of what they do. If these persons were to be
asked to simply have a wall constructed, without having their names inscribed
on it, they would never agree to it.
Likewise, these people donate candlesticks to the mosques during the
month of Ramadan, although these same mosques remain without light during
the rest of the year. They cannot, obviously, evoke the admiration of others
by providing oil for daily lighting, which they hope to attain by the donation
of a single candlestick during the month of Ramadan.2
Şayd al-Khatir (Captured Thoughts)
Not strictly an autobiographical work, this book contains Ibn al-Jawzī's
reminiscences and his ideas, feelings, and personal experiences. In describing
the incidents he has encountered, Ibn al-Jawzī frankly admits his mistakes
and weaknesses. He often addresses his own self to criticize its longings and
aspirations, gives an account of his mental and emotional states, describes his
1 Ibid., 393-394.
2 Ibid., 395.
193

SAVIOURS OF ISLAMIC SPIRIT
social experiences with the help of common, everyday happenings, and relates
the wisdom derived from his trials and tribulations, the rough and tumble
of life, and his dealings with women, friends, and servants. An outstanding
feature of this book is its immaculate sincerity and simplicity. The book is
also noted for the easy eloquence and lucidity of its style, which marks the
first attempt made by an Arab writer in this direction, since the prevailing
style at the time was to use heavily embellished language in literary works.
Ibn al-Jawzī possessed the gift of extracting wisdom from insignificant
occurrences that many of us come across and pass over without pause. Here
is an example from Sayd al-Khatir:
I saw two laborers who were carrying a heavy beam. Both were humming a
song. When one recited a verse, the other listened to it attentively and then
repeated it or came out with another verse in reply to the first. I thought that
if they did not do so, they would have a greater consciousness of their exertion.
By singing the laborers made their work easier. On further reflection I found
that by engaging themselves in singing, the minds of the laborers get a little
respite. They busy themselves in another [mental] work for a short duration
and thus refresh themselves. This diversion also decreases the consciousness of
their burden by drawing their attention away from the exertion of their work.
My attention was diverted from [this scene] to the burden of responsibilities
and obligations enjoined by the Shari'a. I thought that perhaps the conscious-
ness of these obligations constitutes the heaviest burden on the self of man,
while the greatest effort lies in controlling and checking the propensities
and impulses for which the self has a liking. Thus, I arrived at the conclusion
that one should cover the path of endurance by giving [oneself] necessary
respite, and by allowing the consciousness to refresh itself by yielding to lawful
pleasures. A poet rightly said, "When the caravan gets tired of traveling for
the whole night, tell the people that the dawn is at hand and that they will get
their needed respite during the day."
A similar story is told of Bishr al-Hafi, who was going somewhere along
with a friend. The friend got thirsty and asked Bishr to wait a bit so that he
could get water from a well. Bishr advised him to wait until they reached the
next well, and then to the next one. After they had covered a considerable
distance, Bishr told his friend that the life in this earthly world is also a journey
which can be completed in that manner. In truth, whoever is aware of the fact
alluded to by Bishr will console his self, cheer it up when in distress, and assure
it of lowering the burden so that it may bear the weight of its responsibilities
194

Abū 'I-Faraj Ibn al-Jawzī
with endurance. A certain teacher of the past addressed his self thus: "O my
self, if I check you from your fancies and attractions, it is only on account of
my affection for you." Another pious master, Bayazīd al-Bistāmī, once said, "I
used to lead my wailing self flooded with tears toward Allah, then it gradually
became familiar with the way and began to forge ahead cheerfully." It should
thus be remembered that it is absolutely necessary to console and enliven the
self so that it may bear its burden patiently.1
At another place, he writes:
I have seen that when hounds pass by wild dogs, the latter bark at them and
try to chase them. The wild dogs are envious of the hounds because of their
collars and clothing, but the hounds pay no attention to them, as if they do
not belong to the same species. The wild dogs are fat and clumsy and are not
trustworthy. The hounds, on the other hand, are lean, well-proportioned, and
quick. They are also well trained and trustworthy. It is out of fear or on account
of gratitude to their master that they bring him back their quarry. I have drawn
two conclusions from this comparison. First, the frame and appearance of a
man has a bearing on his morals. If the former has fine countenance, the lat-
ter will also be of fine demeanor. Second, nobody is envious of one whom he
does not consider his equal. Likewise, a man who has been favored by Allah
with faith and wisdom bears no ill will against those who lack these qualities,
even though such a person might be moved by jealousy toward him. In fact,
the faithful does not consider the faithless worthy of his attention, for their
spheres of hope and aspiration are quite different: one harbors a feeling of
hostility at another's good in this world, but the other aspires to success in the
world to come. There is a world of difference between the two.2
Dialogue with the Self
Ibn al-Jawzī sometimes applies the method of tracing an incident to its source
so as to discover the general principles underlying that phenomenon. Once
he prayed to Allah Most High together with another pious person. Their
prayer was answered by Allah and this made him wonder whose prayer had
found favor with Allah. Here Ibn al-Jawzī analyzes the incident through
self-dialogue.
Once I was confronted with a difficulty for which I had to invoke divine
1 Şayd al-Khatir, 1:146-147.
2 Ibid., 3:639-640.
195

SAVIOURS OF ISLAMIC SPIRIT
blessings and supplicate. Accordingly, I prayed to Allah along with another
righteous person. I felt that my prayer was about to be answered by Allah,
but I felt that it was not on account of my own entreaties but because of the
prayer of that pious soul. I said to myself, "I am aware of my own sins and
weaknesses which should seemingly not allow my prayers to be answered,
but who knows if Allah did not in fact accede to my own entreaties?" I felt
that, although the revered man of Allah who prayed for me should be free
of those vices from which I knew I suffered, there was a difference between
him and myself. I had a sense of regret and self-reproach for my sins, while
he was cheerful and enlivened. And it is not infrequent that brokenhearted
confession is more beneficial on occasions like this.
There is, however, another matter in which both of us stood on equal foot-
ing. Neither of us solicited the favor of Allah on the basis of our own moral
excellence. Now, if in these circumstances I had owned my mistakes and
humbly prayed to Allah, "Take pity on me, O Lord, for I am empty-handed,"
there is every likelihood that my supplication would have been granted. Also,
it is just possible that the other person might have had an eye on his actions,
which would have caused hindrance in the acceptance of his prayer.
Therefore, O self of mine, you should not make it insufferable for an
already brokenhearted man like me. I am aware of my guilt, and I do also
confess my sins. At the same time, I am aware of what I ask, and have a faith
in the beneficence of my Lord, to whom I submit my entreaties. Allah may
bless that devoted soul if he lacks this quality, but so far as I am concerned
the confession of my guilt is my most valuable possession.1
At another place he again portrays his inner struggle in these words:
I was once undecided about a matter which was improper and unbecoming
under the Shari'a, but that my mind had brought forth certain arguments in
its favor, making it appear lawful to me. In truth, however, it was nothing but
specious reasoning because, as I later found out, it was manifestly abominable.
However, I addressed myself to Allah and implored Him to ward off this state
of indecision.
I also began reciting from the Qur'an to set my mind at rest. As I had
to teach the commentary of Sūra Yusuf, I began my recitation from there. I
was so engrossed with the problem I had in mind that I did not pay much
attention to what I was reading, but I was taken aback when I recited the
1 Ibid., 1:157-158.
196

Abū 'l-Faraj Ibn al-Jawzī
verse, "He said: I seek refuge in Allah! Lo! He is my lord, who has treated me
honorably" (12:23). I felt as if this verse had been revealed for me. I said to
myself: "Did I follow it?" Yusuf was free; he was wrongfully made a slave and
sold to Potiphar. Yusuf felt so grateful to Potiphar that he called him his lord,
although neither was Yusuf a slave, nor Potiphar a master. The chief reason for
Yusuf's gratitude to Potiphar was that the latter treated him honorably. "Now
thing of your own self," I told myself. "You are the true slave of a master who
has been a benefactor to you ever since your birth. Nobody knows how many
times he has overlooked your mistakes. Do you remember how He provided
your needs? It was by His grace that you acquired knowledge and earned your
living. He guarded you from every danger and guided you to adopt the right
course. He saved you from the hostility of your enemies. He bestowed on you
a pleasing appearance as well as intellectual gifts. He enabled you to master
the sciences in a short duration, although others were unable to acquire them
over a much longer period. He also favored you with eloquence, intellect and
memory, caused the people to show you kindness and reverence, and made it
easy for you to procure your livelihood without having to live under obligation
to others. It is not possible, in truth, to thank Him for the innumerable favors
He has bestowed on you: the good-looking countenance, well proportioned
limbs, worthy demeanor, refined taste, intellectual fortitude, discrimination
to adopt the right path and to avoid lewdness, the opportunity to acquire
knowledge of the hadith and to act on them"-"Verily, if you would count
the bounty of Allah you cannot enumerate it" (Q 14:34).
"How many of your enemies laid snares for you, but Allah saved you? How
much they wanted to discredit you, but He exalted you. How many favors
were granted to you, but denied to others. How many people left this world
brokenhearted, but you were crowned with success. Do you not see that you
are in good health, have sound intellect and a wholesome faith? Your knowl-
edge is abounding, your aspirations are fulfilled, and if you are ever thwarted
in any desire, Allah makes you patient and forbearing till you know that it was
really preferable that your desire did not meet with success. It would be impos-
sible to recount all the favors of Allah bestowed on you, since the unknown
bounties invested by Allah on humanity are far in excess of those that he can
comprehend. Then, how did you consider it lawful to do something which
was considered unclean by Allah Almighty? I seek refuge in Allah! Lo! He
is my lord, who has treated me honorably: Lo! wrongdoers never prosper."1
1 Ibid., 2:283-285.
197

SAVIOURS OF ISLAMIC SPIRIT
Ibn al-Jawzī narrates another personal experience of the same nature:
Once I acted on a legal opinion which was upheld by certain schools of
jurisprudence but rejected by others. However, I felt an uneasiness in my
heart, which caused me spiritual contraction. I felt as if I was rejected from
the divine court and anger was showered down upon me. With a deepening
sense of loss and sullenness, I felt as if my own self were asking me, "You didn't
act against the advice of the jurists. Why then is there this feeling of depriva-
tion?" I replied, "O my insinuating self, I have two answers to your question.
First, you turned aside from the teachings of your own juristic school. If you
had been asked to pronounce a legal opinion on this question, you would
not have advised it thus." "I wouldn't have acted on it," interjected the self,
"if I had not considered it lawful." I replied, "No, you would not even advise
others to act likewise."
"And the second reason," I added, "is that you should be happy over the
gloom you have experienced, for had you not been already favored with
illumination you would not have had this feeling of loss." "But I dislike the
gloom coming over me," replied the self. "Then you should make up your
mind to give up the disputed act," I said. You think that it has been made
lawful through consensus of opinion. Still, you should decide to renounce it
simply out of fear of Allah." The self was then saved from spiritual decline
and gloominess after it had acted so.1
Importance of Studying the Lives of the Pious Predecessors
Ibn al-Jawzī was primarily a hadith master and a jurist, but he always empha-
sized the importance of studying the biographical accounts of pious and
saintly masters from the past for the purpose of purifying the soul and fos-
tering zeal for religion. In Talbīs Iblīs and Sayd al-Khațir he advises scholars,
jurists, and hadith masters to pursue this branch of learning. Speaking of his
own experience in this regard, he writes in Sayd al-Khatir:
I feel that the study of juristic sciences and hadith is not sufficient to instill the
tenderness in the heart that enables it to attract divine grace. The only way to
acquire this faculty is to study the inspiring biographies of the masters who
were pure of heart. The knowledge pertaining to lawful and unlawful matters
does not produce warmth and tenderness of heart. This is brought about by
reading the inspiring incidents narrated in the hadith and the biographical
1 Ibid., 2:304.
198

Abū 'I-Faraj Ibn al-Jawzī
accounts of the pious predecessors. Those teachers of past times had real-
ized the true content of faith and lived up to it, instead of simply acquiring
knowledge of it. What I am recommending to you is my personal experience.
I have seen that hadith scholars and their students generally devote their
entire attention to the chain of narrators and the criteria for the acceptance
or rejection of the narrations. Similarly, jurists are extremely fond of the sci-
ence of dialectics for scoring a victory over their opponents. How can these
soften one's heart? Formerly, the people used to visit godly men in order to
pattern their behavior after the example set by these pious souls rather than
acquiring knowledge from them. This is indeed the true aim of knowledge.
Therefore, let it be understood very clearly that it is absolutely necessary for
you to include the study of the lives of the pious and revered souls in your
study of law and tradition.1
Writing the Biographies of the Righteous
Ibn al-Jawzī accordingly wrote the biographies of a number of luminaries,
such as Hasan al-Basrī, Caliph 'Umar ibn 'Abd al-Azīz, Sufyan al-Thawrī (d.
161/778), Ibrahim ibn Adham (d. 165/782), Bishr al-Hāfi (d. 227/841), Ahmad
ibn Hanbal, and Ma'rūf al-Karkhi (d. 200/814).2 In addition to these biogra-
phies, he also wrote a compendium of respected scholars, writers, and ascetics,
in four volumes under the title Șifat al-Safwa. This book is really a revised
edition and rearrangement of Abū Nu'aym al-Isbahanī's Hilyat al-Awliya'.
In revising the book he has kept in view the principles of historical criticism
and deleted the spurious accounts related by Abū Nu aym.
Importance of Studying History
Ibn al-Jawzī held the view that along with their study of religious sciences
like the law and hadith, students should also read history because lack of
knowledge in this branch of learning had led certain scholars to commit
unpardonable mistakes. He therefore advised every student to have at least
enough knowledge of history to prevent him from committing any grievous
mistakes. He writes in Şayd al-Khațir:
A jurist must be conversant with all the related sciences. A jurist has to have
the knowledge of other sciences like history, hadith, lexicology, and so forth,
on which he very often has to rely. I heard a jurist saying that Shaykh Shiblī
1
Ibid., 2:302-303.
2 Ibn al-Jawzī has mentioned these books in Sayd al-Khatir (1:137, 154, 175; 2:363; 3:562, 604, 606).
199

SAVIOURS OF ISLAMIC SPIRIT
and Qādī Sharik once got together for a meeting. I wondered at the igno-
rance of the jurist who did not know that the two were not contemporaries.
Another scholar once said in a lecture that since Caliph 'Ali # had bathed
the dead body of Fatima >, their marriage did not terminate even after the
death of the latter. May Allah help this man, I thought, for he does not know
that Caliph 'Alī had married the niece of Fatima, Umama bint Zaynab, after
Fatima passed away. How would that have been possible if their marriage
had continued after the death of Fatima?
I have seen similar grievous mistakes committed by Ghazalī in the Ihya'
'Ulum al-Din. I was surprised to see how he could mix up incidents which
happened at quite different times. I have compiled all such errors in Ihyd' in
one of my books. .. . Another scholar, Shaykh Abū 'l-Ma'ali al-Juwaynī, has
mentioned a curious story in his book entitled Al-Shamil on the subject of
legal theory (ușul al-figh). He writes that certain Batinīs have related that
Hallāj, Abū Sa'īd al-Jannābī al-Qarmați and Ibn al-Muqanna had conspired
to overthrow the government by creating dissatisfaction among the masses.
Each one of them undertook to raise an insurrection in a certain country, and
in accordance with that agreement Jannabī went to Ahsa', Ibn al-Muqanna
to Turkistan, and Hallaj to Baghdad. Hallaj's two companions, however, were
of the opinion that he would surely lose his life because it was not possible
to dupe the people of Baghdad. If the narrator of this story only knew that
Hallāj was not a contemporary of Ibn al-Muqanna', he would not have given
credence to this story. Mansur had ordered the execution of Ibn al-Muqanna
in 144/761, while Abū Sa'īd al-Jannābī al-Qarmați came to prominence in
286/899, and Hallāj was killed in 309/291. Thus, Qarmati and Hallaj were
almost contemporaneous, but Ibn al-Muqanna' came much earlier. There is
thus no way the three met and conspired together.
This should make it amply clear that every scholar should have a grounding
in the sciences related to his own field of study. It is discreditable for a hadith
master to be unable to give a legal opinion in any matter simply because he
has been engaged in the study of hadith and has had no time to pay atten-
tion to other branches of religious learning. Similarly, it does not behoove a
jurist to be unable to explain the meanings of any hadith. I implore Allah to
endow us with an ambition and resolve that will not allow us to put up with
the least indolence.1
1
Ibid., 3:604-606.
200