IBN AL-JAWZI

  1. al-Adhkiya';
  2. Afat al-Muhaddithin;
  3. Akhbar al-Akhyar;
  4. Akhbar al-Nisa’, an informative handbook for Muslim women in 110 brief chapters followed by biographical notices on sixty-six eminent Muslim women. The book was printed under the title Ahkam al-Nisa’. In it Ibn al-Jawzi cites the following:
  5. The Prophet — Allah bless and greet him — is related to say: “I hate for a woman to be brazen (salqa’) and bare-eyed (marha’), neither wearing kohl on her eyes nor henna on her hands.”7
  6. `A’isha – Allah be well-pleased with her – is reported to say: “Allah’s Messenger — Allah bless and greet him — ordered us [women] to comb through our hair in ghusl and completely dye our hands with henna lest they become dry and rough like men’s hands.”8
  7. al-Amthal, a work on proverbs;
  8. al-Bulgha fi al-Fiqh;
  9. Dhamm al-Hasad;
  10. Dhamm al-Hawa;
  11. Dhamm al-Muskir;
  12. Dhikr al-Huffaz;
  13. Dhikr al-Qussas;
  14. al-Du`afa’, a compendium of weak narrators of hadith;
  15. Dur’ al-Dim fi Siyam Yawm al-Ghaym;
  16. Durra al-Iklil in history;
  17. Fada’il al-`Arab;
  18. Fadl Maqbarat Ahmad, on the benefits associated with Ahmad ibn Hanbal’s cemetery in Baghdad;
  19. al-Fara’id;
  20. al-Fawa’id al-Muntaqat in fifty-six parts;
  21. Funun al-Afnan fi `Ulum al-Qur’an’
  22. al-Hada’iq in two volumes;
  23. Hal al-Hallaj, “The Status of al-Hallaj,” in which Ibn al-Jawzi reports that he had in his possession the autograph copy of a treatise of the Hanbali hadith master Ibn `Aqil (d. 513) written in praise of al-Hallaj, entitled Juz’ fi Nasr Karamat al-Hallaj (“Opuscule in Praise of al-Hallaj’s Miraculous Gifts”). Like other Hanbali Sufis such as al-Harawi al-Ansari (d. 481), Ibn Qudama (d. 620) and al-Tufi (d. 715), Ibn `Aqil considered al-Hallaj a wali and did not doubt his sincerity and righteousness.
  24. al-Hathth `ala al-`Ilm;
  25. al-Hathth `ala Talab al-Walad;
  26. al-`Ilal al-Mutanahiya fi al-Ahadith al-Wahiya in two volumes, a companion work to his Mawdu`at;
  27. al-Intisar fi al-Khilafiyyat in two volumes;
  28. al-Ishara fi al-Qira’at al-Mukhtara;
  29. al-Jadal;
  30. Jami` al-Masanid in seven volumes, which al-Dhahabi said is not even near the claim laid by its title;
  31. al-Khata’ wa al-Sawab Min Ahadith al-Shihab;
  32. al-Khawatim;
  33. Manafi` al-Tibb;
  34. Manaqib, a series of books on the immense merits of the following: Abu Bakr, `Umar, `Ali, Ibrahim ibn Adham, al-Fudayl ibn `Iyad, Bishr al-Hafi, Rabi`a al-`Adawiyya, `Umar ibn `Abd al-`Aziz, Sa`id ibn al-Musayyib, al-Hasan al-Basri, Sufyan al-Thawri, Ahmad ibn Hanbal, al-Shafi`i, Ma`ruf al-Karkhi, and others.
  35. al-Manasik;
  36. al-Manfa`a fi al-Madhahib al-Arba`a in two volumes;
  37. Mashhur al-Masa’il in two volumes;
  38. al-Mawdu`at in two volumes, a collection of what he considered hadith forgeries in which he included many authentic hadiths, as pointed out by those who criticized it;
  39. Minhaj al-Qasidin wa Mufid al-Sadiqin (“The Road of the Pursuers and the Instructor of the Truthful”), an abridgment of al-Ghazzali’s Ihya’ `Ulum al-Din – which Ibn al-Jawzi criticized – in which he carefully avoids the use of the terms sufi and tasawwuf. The Minhaj was epitomized in one volume by Najm al-Din Abu al-`Abbas Ahmad ibn Qudama (d. 742). Here are some of its chapter-titles and excerpts most illustrative of Imam al-Ghazzali’s influence on Ibn al-Jawzi and of the latter’s general adoption of Sufi themes and terminology:
    1. Fasl `ilm ahwal al-qalb (Section on the science of the states of the heart)
    2. Fasl fi daqa’iq al-adab al-batina fi al-zakat (Section on the ethics of the hidden minutiae of zakat)
    3. Fasl fi al-adab al-batina wa al-ishara ila adab al-hajj (Section on the ethics of the secrets of the Pilgrimage)
    4. Kitab riyadat al-nafs wa tahdhib al-khuluq wa mu`alajat amrad al-qalb (Book of the training of the ego, the upbringing of the character, and the treating of the diseases of the heart)
    5. Fasl fi fa’idat shahawat al-nafs (Section on the benefit of the appetites of the ego)
    6. Bayan al-riya’ al-khafi al-ladhi huwa akhfa min dabib al-naml (Exposition of the hidden self-display which is more concealed than the treading of the ant)
    7. Fasl fi bayan ma yuhbitu al-`amal min al-riya’ wa ma la yuhbit (Section exposing the self-display which nullifies one’s deeds and the self-display which does not)
    8. Fasl fi dawa’ al-riya’ wa tariqatu mu`alajat al-qalbi fih (Section on the remedy of self-display and the way to treat the heart from its ill)
    9. Kitab al-mahabba wa al-shawqi wa al-unsi wa al-rida (Book of love, passionate longing, familiarity, and good pleasure)
    10. Fasl fi bayan mi`na al-shawq ila allahi ta`ala (Section exposing the meaning of passionate longing for Allah)
    11. Bab fi al-muhasaba wa al-muraqaba (Chapter on taking account of oneself and vigilance) al-maqam al-awwal: al-musharata (The first station: commitment) al-maqam al-thani: al-muraqaba (The second station: vigilance) al-maqam al-thalith: al-muhasaba ba`da al-`amal (The third station: self-accounting after a deed) al-maqam al-rabi`: mu`aqabat al-nafs `ala taqsiriha (The fourth station: berating the ego for its shortcomings) al-maqam al-khamis: al-mujahada (The fifth station: struggling) al-maqam al-sadis: fi mu`atabat al-nafs wa tawbikhiha (The sixth station: castigating and chiding the ego) – Abu Bakr al-Siddiq said: “Whoever hates his ego for Allah’s sake, Allah will protect Him against what He hates.” – Anas said: I heard `Umar say as he was alone behind a wall: “Bakh, bakh! Bravo, well done, O my ego! By Allah, you had better fear Allah, O little son of Khattab, or he will punish you!” – Al-Bakhtari ibn Haritha said: “I saw one of the devoted worshippers sitting in front of a fire which he had kindled as he was castigating his ego, and he did not stop castigating his ego until he died.” – One of them said: “When the saints are mentioned, I say to myself: Fie on you and fie on you again.” – Know that your worst enemy is the ego that lies between your two flanks. It has been created a tyrant commanding evil, always pushing you towards it, and you have been ordered to straighten it, cleanse it (tazkiyat), wean it from what it feeds on, and drag it in chains, subdued, to the worship of its Lord.9

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