There is no doubt that the revered rank granted to the Imams of Ahlulbayt (as) by Allah (swt) has always remained a thorn in the flabby sides of their (as) enemies, enemies have been given an esteemed position in the madhab of the Ahl’ul Sunnah particularly amongst the Nawasib, who on account of their loyalty to their heroes, have consistently sought to degrade or at least, suppress the true merits of Ahlulbayt (as) as a means of preventing questions being raised by the Ahl’ul bayt adherents to their clergy about the atrocities committed by their elders on Ahl’ullbayt (as). Despite this atmosphere of animosity there still emerged some Sunni scholars who whilst not openly opposing their elders still attested to the exalted merits of the Imams of Ahlulbayt (as) which posed a serious problem to both open Nawasib as well as those Sunnies who had some elements of Nasibism flowing into their veins. The result was that these two categories of Nawasib went about criticizing such scholars or questioned their beliefs/credibility as a method of disowning them. One such unfortunate Sunni scholar who fell prey to such victimization was Shaykh Shams al-Din Yusuf ibn Qazghali al-Hanafi popularly known as Sibt Ibn al-Jawzi al-Hanafi. Nawasib (both past and present) while adhering to a couple of notables amongst their pioneer clergy, have tried their utmost to disassociate themselves from this great Hanafi scholar but in vain, due to the fact that apart from a few bigots, the remainder prominent Sunni figures deemed Sibt Ibn Jawzi as a Hanafi scholar but relied on his works as an authority source.
Mufti Ghulam Rasool al-Hanafi (d. October 2010) of ‘Daar-ul-uloom Qadriyah Jilaniyah, London’ states on this issue:
“…To state that Sibt Ibn Jawzi was a Shi’a Rafidhi, even though some have said he was a Shi’a Rafidhi is wrong. He was not a Shi’a rafidhi but was in fact a Sunni Hanafi, and Ibn Emaad Hanabali (died 1089 Hijri) wrote that:
‘Shams al-Din Yusuf ibn Qazghali al-Hanafi – Sibt al-Jawzi was the grandson of Allamah Abu al-Faraj ibn al-Jawzi. He was initially Hanbali, but left this madhab and became Hanafi. He wrote a 29 volume Tafseer of the Qur’an. He wrote a biography of Imam Abu Hanifa and wrote Miraat al-Zamaan fee Tareekh al Ayaan (spanning 40 Volumes). He died in 654 Hijri. The Sultan of Syria Malik al Nasir was present at his funeral and burial, may Allah (swt) have mercy on him’ [Shazarath al Dhahab Volume 5 page 267].
After writing the above arguments about him, Dhahabi issues his verdict on him in Mizan al-Itidal Volume 4 page 471:
’Sibt Ibn Jauzi was a great learned scholar and was a teacher of Hanafies”.
Allamah Abdul Hai Lucknawi wrote:
‘Sibt Ibn Jauzi was initially Hanabli but upon reaching Damascus and learning Fiqh from Allamah Jamaluddin Mahmood Hasri, converted to Hanafi’. [Fawaid al Bahiya fi Tarajam al-Hanafia, page 230].
Allamah Abdul Qadir Qurshee Hanafi Misree also stated that he was Hanafi [Jawhir al Muziya fi Tabaqat al-Hanafiya Volume 2 page 230].
Allamah Ismaeel Basha Baghdadi also said he was a Hanafi [Hidayaat al-Arafeen Volume 2 page 554]
In addition to this many Hadeeth scholars and writers have referred to him as a Hanafi, that proves that Sibt Ibn Jawzi was a Hanafi not a Rafidhi Shi’a. As for the comments made about him by Dhahabi, that ‘he wrote a book Miraat al-Zaman wherein you will see that he has recorded very unusual events, and I do not deem him Thiqa for copying them down, and he says the things which are not right and he just tells stories. And the thing is that he is Rafidhi and he has a book to this effect’ [Mizan al-Itidal, vol 4 page 471]. “This is an uncultured method of Dhahabi against Sibt Ibn Jawzi, he was himself distanced from the Ahl’ulbayt, he would comment on any person from whom he would smell his love for the Ahl’ul bayt; the Ahl’ul bayt from whom Allah removed all blemishes that He (swt) disliked, and purified them from all dirt. The things that Hafidh Dhahabi said about Sibt Ibn Jawzi, namely that ‘he was a Rafidhi, and he has written a book on Rafdh’ refers to this very book ‘Tadhkiratul Khawwas‘ which is about the virtues of the Ahl’ul bayt, but Dhahabi did not like taking its name, and used the word ‘muallif’ [writer] for that. Hafidhh Dhahabi and his likeminded people do not like such books, and every person will be judged according to his deeds. Good deeds will be rewarded accordingly and bad deeds accordingly, and Allah (swt) is with those that fear Allah and are pious [Hashiyah Tadhkirathul Khawwas page 5]”.”
“Hasab aur Nasab” by Mufti Ghulam Rasool al-Hanafi, Volume 3 page 88-90 (published in London)
Yusuf Alyan Serkis records:
Sibt (572-654). Abul Muzaffar bin Qazawghli bin Abdullah popularly known as Sibt Ibn al-Jawzi Al-Turki then Al-Baghdadi Al-Hubayrti Al-Hanafi. He authored ‘Mir’at al-Zaman’. He was born in Baghdad and learned jurisprudence and excelled in it. He learned from his maternal grandfather Ibn Al-Jawzi. He was raised as a Hanbali in his childhood. Then he went to Al Mosel and Damascus and learned jurisprudence at the hands of Jamal Al-Deen Al-Hasri and thus became Hanafi.
He was a scholar, jurist and a preacher and it was nice to sit and discuss with him. [He was] a knight in research, extremely wise. He died in Damascus in his home in Mount Kasyoun and was buried there. He was mentioned by Ibn khalkan in the translation of the minister Yahya bin Hubayra (v2 p331), Miftah Al Sa’adat 1-208 “Tazkirat Khawass al Ummat bi Zikr Khasa’is al A’immat” Tehran 1285 p 213 and then printed in 1288 along with ‘Matalib Al-Seu’ul fi Manaqib Aal al-Rasool’ of Shaykh Muhammad bin Talha. 2 “Mir’at Al Zaman fi tarikh Al a’yan that spans about 40 volumes.
Al Dhahabi said: ‘You see him mentioning what is denied from stories, and I don’t think he is a Thiqat. He mixes up and takes risk and even enters in Rafidism (Kash Al Zunun) was printed from this history in Photograph, the 8th volume begins only from the incidents of 495 H to 654 H. The book was printed in Chicago 1907 AD under the sponsorship of James Richard Joyt (1) a teacher for eastern languages in Chicago.
In this version, the book is referred to Abi al-Faraj bin Jawzi then it was corrected by the publisher in the English introduction that he made for the mentioned book and printed from it the selections with French translation of Mr. Parpiar De Menar.
Mu’jam al-Matbu’aat al-Arabiya, Volume 1 pages 68-69
http://www.almeshkat.com/books/open.php?cat=18&book=1537 – Cached
As cited by Sarkis, Haji Khalifa the author of the famous ‘Kashf al Zanun’ who has quoted the words of Dhahabi, has mentioned Sibt Ibn Jauzi at various places in his very book, at one stage he mentioned those scholars who have written the commentary of Imam Abi Abdullah al-Shebani’s famed work “Al-Jam’e al-Kabir” and stated:
“652, it was already displayed with commentary, such as the commentary of Abi al-Mudafar Yusuf bin Quzwagli who is known as Sibt Ibn al-Jawzi al-Hanafi, who died in year 654”
Kashf al- Zanun, Volume 1
http://www.almeshkat.net/books/open.php?cat=18&book=1129 – Cached
Sibt al-Jawzi Shams al-Deen Abul Muzafar Yusuf bin Farghali bin Abdullah al-Turki al-Baghdadi, Hanbali then Hanafi, resided in Damascus, he was born in year 581 and died in year 654 in Damascus, amongst his books: al-Entesar le Imam al-amsar which is about Abu Hanifa, Ether al-Ensaf, al-Idhah le Quanin al-Islah, Iadkerat al-khuwas min al-Uummah fi Dikr Manaqib al-Aimah, Tafseer al-Quran in 27 volumes, Talkhis al-Jame’a al-Kabir by al-Sheybani in al-furu, Jawharat al-Zaman, Sharh al-Jame’a al-Sahih by Muslim bin al-Hajaj, Kanz al-Muluk fi kaifiat al-Suluk, al-Masjid al-Udhmah, Mar’at al-Zaman fi Tarikh al-Ay’an in 40 volumes, Me’aden al-abriz fi al-Tarikh in 19 volumes, al-Muqtaser al-l’ame fi ahadith al-mukhtasar wa al-Jame’a, Muntaha al-su’al fi sirat al-resool, Nehayat al-senae’a fi sharh al-mukhrasar wa al-Jame’a.
Hidayat al-Aarfeen, Volume 2 pages 554-555
http://www.almeshkat.net/books/open.php?cat=18&book=1154 – Cached
In his other authority work ‘Ezah al-Maknun’ Allamah Ismaeel Basha al-Baghdadi (d. 1339) records:
‘Tadkirat al-Khawas min al-umah fi zikr manaqib al-Aimah’ by al-Muzaffar Yusuf bin Qazali bin Abdullah popularly known as Sibt Ibn al-Jawzi al-Hanafi died in the year 654.
Ezah al-Maknun, Volume 1 page 274
http://www.almeshkat.net/books/open.php?cat=18&book=1321 – Cached
Umar Raza Kahala records about Sibt Ibn al-Jawzi:
Yusuf Sibt Ibn al-Jawzi (581 – 654 H) (1185 – 1256 AD). Yusuf bin Qazawghli bin Abdullah al-Baghdadi, then al-Damashqi ( Abu al-Mudhafar, Shams al-Deen, Sibt ibn al-Jawzi) Muhadith, Hafiz, jurist [Faqih], commentator [Mufaser], historian, preacher was born in Baghdad and there he grew up under the care of his grandfather from his mother’s side Abi al-Faraj al-Jawzi, then he moved to Damascus and preached there and the people there accepted him because of his decent manners and [style of] sweet preaching, he taught there and issued fatwas, he had a lot of respect amongst the kings, he died and was buried in his house in Damascus in “Safeh Qasion” on the 20th of Dhulhuja, King al-Nasir, the Sultan of Shaam attended his funeral, amongst his numerous (books) are: Tafsir al-Quran in 29 volumes, Mir’at al-Zaman fi wafiat al-Fudalah wa al-ay’am, Sharh al-jame’a al-kabir by al-Sheybani fi furu al-Fiqh al-Hanafi, kanz al-muluk fi kaifiat al-suluk fi al-sabr wa al-zuhud wa al-redha, al-Luwame fi ahadith al-mukhtaser wa al-jame’a.
Mu’jam al-M’ulafeen, Volume 13 (MS Word, Doc page No. 276)
http://www.almeshkat.com/books/open.php?cat=14&book=1102 – Cached
Ahmad bin Ali al-Maqrezi in his famed work “Salook” records:
“Among those who died this year are Shamasudin Yusuf bin Qaghali bin Abdullah Abu al-Muzafar. He is son of Hafiz Abi al-Faraj Abdur Rahman bin Jawzi. A Hanafi jurist and preacher.
Salook, Volume 1 Year: 654
http://www.al-eman.com/Islamlib/viewchp.asp?BID=259&CID=20#s4
Allamah Siddiq bin Hasan Khan al-Qanuji (d. 1307) records in his authority work ‘Abjad al-Uloom’:
Sibt Ibn Jawzi, Shamsuddin, Abul Muzaffar:
Yusuf bin Qazawghali, the famous preacher, was Hanafi, he had a reputation and he preached to large crowds. He was accepted by the kings and others.
He narrated from his father in Baghdad, and heard Ibn Tabarazd and in Mosel and Damascus and narrated from them. Also in Egypt.
He has the book ‘Mir’at Al Zaman’.
Ibn Khalakan said: ‘I saw it in his handwriting in 40 volumes’.
The author of ‘Madinat Al Uloom’ said: ‘I saw it in 8 volumes, but huge ones in a small fonts. He had the books: Iythar Al Insaf , Muntaha Al Su’ul fi Sirat Al Rasool , Al Lawame’ fi Ahadith Al Mukhtasar wal Jame’ and Tafsir al- Qur’an.
He died in 653 in Damascus. He was born in 581 in Baghdad. He said I was told by my mother that I was born in 582. God Knows best’.”
Abjad al-Uloom, Volume 3 pages 93-94
http://www.al-eman.com/Islamlib/viewchp.asp?BID=266&CID=41#s6
Allamah Jamaluddin Abul Muhasin Yusuf bin Taghri Bard in his famous book ‘Najum az-Zahira fi MaluukMisr wal Qahirah’ refers to Sibt Ibn al-Jawzi in the following words:
“And in this year died the Shaykh, Imam, jurist, preacher, historian Allamah Shamsuddin Abu al-Mudhafar Yusuf bin Quzaghli bin Abdullah al-Baghdadi then Demashqi,al-Hanafi, grandson of Hafiz Abi Faraj bin al-Jawzi”
Najum az-Zahirah, Volume 2 Topic: ‘The fourth year of King al-Mu’az Aybak al-Salehi’s reign’
The book can also be downloaded from the following Salafi online library
http://www.almeshkat.net/books/open.php?cat=13&book=695 – Cached
Not only this but Jamaluddin Abul Muhasin relied on the works of Sibt Ibn al-Jawzi al-Hanafi at various places in the very book.
Ibn Qatlubagha al-Hanafi in his book ‘Taj al-Tarajim fi Tabaqat al-Hanafiya’ collected information of all Hanafi scholars. In the preface of the book he states:
“I saw in it (the book) written the biographies of Hanafi Imams, so I liked to add to each (scholar’s) name.”
He has included Sibt Ibn al-Jawzi among the great Hanafi scholars as he recorded about him:
Yusuf bin Quzali bin Abdullah Shams al-Deen Abu al-Muzafar Sibt al-Imam al-Hafiz Abi al-Faraj Ibn al-Jawzi, he narrates from his grand father in Baghdad, Abu al-Faraj heard (traditions) from Ibn Kulaib, Ibn Tubrezd and he heard in Musal and Damascus, he narrated (traditions) there (Musal, Damascus) and Egypt, he was accepted and he authored useful books such as “Mirat al-Zaman” a book in history, “Sharh al-Jam’ea al-Kabir” and “Ithar al-Insaf” and “Munteha al-Suel fi sirat al-Rasool” and “al-luame’a fi ahadith al-mukhtaser wa al-Jame’a” and “al-Majed al-Udhma” amd “Tafseer al-Quran”, he died on Tuesday night the 11th of du al-huja in the year 654
‘Taj al-Tarajim fi Tabaqat al-Hanafiya’ (MS Word, Doc Page No. 42)
http://www.almeshkat.net/books/open.php?cat=12&book=1145 – Cached
Allamah Abdul Hai bin Abdul Kabeer al-Katani in his famous work ‘Fehris al-Faharas’ which is the continuation of the book ‘Tabaqat al-Muhadtheen wa al-Hufaz’ has collected information about various Sunni scholars of Hadith. He records about Shaykh Sibt Ibn al-Jawzi:
645. Yusuf Sibt ibn al-Jawzi:
He is al-hafiz Shams al-Deen Abu al-Mudafar Yusuf bin Quzughali Sibt al-Hafiz Abi al-Faraj, the author of ‘Merat al-Zaman’ and other great books, he narrated from his grand father the hafiz Abi al-Faraj and from others, Abo al-Faraj heard (traditions) from Ibn Kulaib, Ibn Tubrezd and he heard (traditions) in Musel and Damascus. He narrated (traditions) there (Musel & Damascus) & in Egypt, he wrote ‘Muntaha al-su’al fi Sirat al-Rasool’, al-Lu’ame fi ahadith al-Mukhtasar wa al-Juwame’ and he is the author of the great history book ‘Mirat al-Zaman’ the book which filled the immense emptiness in Islamic history. The Hufaz paid attention to (his book) and wrote comments on it, such as al-Burzali, Ibn al-Jaziri, Saad al-deen Muhammad bin al-Arabi al-Hatemi and others. I have many volumes of this book and some of it has been published in Europe, Salah al-Safadi said: ‘I am jealous of his choice (book’s title) because it is suitable for history, as reading the book is almost like watching the person mentioned in it, but there are some places in Mirat al-Zaman which are contaminated with the rust of taking risk’.
In the margin it is written that this comment is because of jealousy, since it (the book) is very precise. And the historians who came after him such as al-Dhahabi and al-Safadi copied from his (Sibt Ibn Al Jawzi’s) book what they used in their history works .
He died in year 654, Kasim bin Qatlubugha wrote his biography in “Tabaqat ‘al-Hanafia’ and other, we narrate his narration through al-hafiz Abdul Muneem bin Khalaf al-Dumyati.
Fehris al-Faharas, Volume 2 page 1139
http://www.almeshkat.net/books/open.php?cat=23&book=1875 – Cached
Imam of Ahl’ul Sunnah Abu Muhammad Abdullah bin Asad al Yameni (d. 768 h) popularly known as Imam Al-Yaf’ee records about Sheikh Sibt Ibn al-Jawzi al-Hanafi in his book ‘Mirat al-Janan’:
“In that year died the Allamah, the preacher and historian Shams al-deen Abu al-Muzaffar Yusuf al-Turkey then al-Baghdadi, who is known as Ibn al-Jawzi Sibt Sheikh Jamal al-Deen Abi al-Faraj bin al-Jawzi, he heard (traditions) from his grandfather and some people, then he went to Damascus in year one hundred sixty and some. He preached there and they accepted him for his good manners and sweet preaches, he has Tafseer (book) in 29 volumes, he explained (sharh) al-Jame’a al-Kabir, he wrote a one volume (book) about Abu Hanifa’s merits, he taught and gave fatwa, he was a Hanbali when he was a young, he had a lot of respect from the kings”
http://www.al-eman.com/Islamlib/viewchp.asp?BID=226&CID=65#s4
Imam Yaf’ee also records:
His Sibt (grandson) Shams al-Dawla – Abu al-Mudzaffar Yusuf al-Wa’edh (preacher) has a reputation for his addressing the gatherings (majalis) and was accepted by the kings, he wrote a huge history (book).
Ibn khalkan said: “I saw his handwritten (book) and it was in forty volumes, he named it ‘Mirat al-Zaman fi Tarikh al-A’ian’”.
http://www.al-eman.com/Islamlib/viewchp.asp?BID=226&CID=60#s6
‘Tabqat al-Mafasareen’ is a book authored by Sunni scholar Ahmad al-Adnarwi which contains detailed information about commentators of Holy Quran right from the era of Sahabah. Ahmad al-Andarwi records about Sibt Ibn al-Jawzi:
285: Yusuf bin Qaizughali bin Abdullah bin Shams al-Deen Abu al-Muzafar Sibt al-Imam al-Hafiz Abi al-Faraj ibn al-Jawzi.
He narrates from his grandfather in Baghdad, Abu al-Faraj heard (traditions) from bin Kulaib and Ibn Tubrized, he heard (traditions) in Damascus and Musel, he narrates there (Damascus and Musel) and Egypt and he was accepted there. He authored useful books such as ‘Mirat al-Zaman fi al-Tarikh’ and ‘Sharh al-Jame’a al-Kabir’ and ‘Ithar al-Insaf’ and “Muntaha al-su’al fi sirat al-Rasool’ and ‘al-Luwame fi ahadith al-Mukhtasarah’ and ‘al-Jame’a’ and ‘al-Majed al-Mu’atah’ and he had a Tafsir of great Quran in 29 volumes. He died in year 654 as it is in the book ‘Mirat al-Janan’.
Tabqat al-Mafasareen, (MS Word, Doc page No. 115)
http://www.almeshkat.com/books/open.php?cat=12&book=2233 – Cached
Ibn Shakir al-Katbi in his authority work ‘Fawat al-Wafiyat’ (Volume 2) also recorded a detail account on the life of great Hanafi scholar Sibt Ibn al-Jawzi:
Yusuf bin Quezali the historian and preacher Shams al-deen Abu al-Muzafar al-Turkey al-Baghdadi Sibt al-Sheikh al-Imam Jamal al-Deen, resided in Damascus, was born in in year 583 and died in year 654.
He heard from his grandfather and heard in Damascus and Musel from group (of people), he was Imam, jurist (faqih) and preacher, he was unique in preaching, scholar (Allamah) in history and biography (Sira), very respectable, loved by the people, sweet in preaching, he went to Damascus in his twenty’s, he spent (money as charity) for people, the sons of the king went to him, he authored books in preach and history.
His father was a slave of the minister Auon al-Deen ibn Hubayra, he is the author of Mirat al-Zaman. Sheikh Shams al-Deen said: ‘Qutb al-deen al-Yuniti summarized (the book) and commented on it’. When he died the Sultan (king) and others attended his feneral. He studied in al-Sheblia (school) for some time, he then studied in al-Badria school. He studied literature under the teachings of Abi al-Baq’a, studied fiqh under the teaching of al-Husairy, and he wore the (scholar’s) uniform by Abdul Wahab ibn Sukaina.
He was Hanbali he then converted to Hanafi for the remainder of his life, he authored a one volume book about the merits of Abu Hanifa. He authored Ma’aden al-abriz fi al-Tafseer in 29 volumes and Sharh al-jame’a al-kabir’ in two volumes.
Fawat al-Wafiyat, Volume 2 (MS Word Doc Page No. 358)
http://www.almeshkat.com/books/open.php?cat=12&book=1338 – Cached
Another Hanafi work ‘Al Jawahir al Maziya fi Tabaqat al-Hanafiya’ by Allamah Abdul Qadir Qurshee al-Hanafi Misree also include Sibt Ibn Jawzi among the Tabaqat (generations) of Hanafi scholars.
Yusuf bin Quzali bin Abdullah, or Ali Abu al-Mudafar Sibt al-Imam al-hafiz Abi al-Faraj bin al-Jawzi, he narrated from his grandfather in Baghdad, he heard (hadith) from Abi al-Faraj Ibn Kulaib and Abi Hafs bin Tubrezd, he heard (hadith) in Musel & Damascus, he report (hadith) in Egypt and he was acceptable by the kings, princess, scholars and the people because of his preaching etc.
In Mirat al-Zaman, he mentioned that Sheikh Muwfaq al-deen Ibn Qudamah al-Hanbali used to attend his preaching classes.
He had books Sharh al-Jam’a al-Kabir and Ithar al-Asnaf.
He passed away on Tuesday night 21th of Du alhuja in year 654 at Qasioun mountain, they prayed on him front the door of northern Jabal Qasioun mosque and prayed on him the king Salah al-deen yusuf bin Muhammad bin (the king) al-taher Ghazi bin Yusuf ibn Ayoub.
‘Al Jawahir al Maziya fi Tabaqat al-Hanafiya’ (MS Word Doc page No. 459)
http://www.almeshkat.com/books/open.php?cat=12&book=1179 – Cached
And then he quoted the same words of Dhahabi.
Khair al-Deen Zarkali (d. 1414) in his biographical work “Al A`laam” also mentioned the works of Sibt Ibn al-Jawzi in Volume 8 page 348.
http://www.almeshkat.net/books/open.php?cat=12&book=479 – Cached
The above substantial evidences shall suffice to water down any attempt of attributing our pure madhab of Ahlubayt (as) to a mere Hanafi, but for stubborn and narrow-minded people, we shall now hit the final nail in the coffin by presenting a detailed account of Sibt Ibn al-Hawzi al-Hanafi recorded by yet another staunch Sunni scholar known for his Shia abhorrence namely Ibn Kathir. Interestingly, the Nasibi particles of Ibn Kathir’s blood didn’t come alive while writing on the life of Sibt Ibn al-Jawzi, such affirmed was the Hanafism of Sibt Ibn Jawzi. Ibn Kathir wrote in Al-Bidayah wal-Nihayah, Volume 13 page 70:
“Shaykh Shamsuddin Abu al-Muzafar Ibn Qarali al-Hanafi was grandson of Ibn Jawzi [Sibt Ibn al-Jawzi] and son of his daughter Rabiya. He authored Miraat al-Zaman, and he was well versed in various subjects, he was extremely good-looking and possessed a good voice. He was excellent in preaching. People loved him on account of the popularity of his grandfather. He migrated from Baghdad and arrived at Damashq. People of that place respected him and he started the work of teaching. On Saturdays, he would sit at that pillar near the doorstep of the shrine of Ali bin Hussain Zayn al-Abdeen where the preachers of our era would sit. A huge crowd would surround him, from afar as Baab al-Naatfayn to Baab al-Mashhad and to Baab al-Sa`aat. The audience comprised of people sitting and standing. One day he made an estimation of his crowd, and they were 30,000 men and women. People would spend their night in the Mosque abandoning the gardens. They would spend the nights reciting Khatm and Dhikr so that they may get a place from amongst the massive crowd. When he would conclude his preaching, they would return to their places and would convey those things he had said that day, and they used to say ‘Shaykh has stated this’ and ‘we heard from Shaykh’. He would advise them to do good and stay aloof from wrongdoings. Akaabir would also come to him even Shaykh Tajuddin Abu Naeem Kindi also used to visit him…”
Not only this but Ibn Kathir himself relied on Sibt Ibn Jawzi’s work for example in:
Allamah Badruddin al-Aini in his esteemed commentary of Sahih Bukhari relied on the words of Sibt Ibn al-Jawzi at several places including the views of Shaykh Sibt Ibn al-Jawzi al-Hanafi about a certain hadith being Sahih or weak. Please see:
1. Umadatul Qari Shrah Sahih Bukhari, Vol 9 page 34
2. Umadatul Qari Shrah Sahih Bukhari, Vol 14 page 147
3. Umadatul Qari Shrah Sahih Bukhari, Vol 15 page 33
4. Umadatul Qari Shrah Sahih Bukhari, Vol 15 page 215
5. Umadatul Qari Shrah Sahih Bukhari, Vol 16 page 488
http://www.almeshkat.net/books/open.php?cat=22&book=619 – Cached
And as Mufti Ghulam Rasool had pointed out, Imam of Deobandies Abdul Hai Lucknawi in his book containing the biographies of Sunni Imams namely ‘Fawaid al Bahiya’ included Sibt Ibn Jawzi al-Hanafi in his list in the following maner:
It is now as clear as the sun that Shakyh Sibt Ibn Al-Jawzi adhered to the Hanafi belief and various prominent scholars of Ahl’ul Sunnah not only attested to this fact but they relied heavily on his works.
It so happened that fanatics and staunch Sunnis like Dhahabi or ‘Shaykh Muhuddin & Co.’ couldn’t accept that a prominent scholar of ‘their’ school testified to the exalted rank of the twelve Imams of Ahlulbayt (as) since that ran the risk of causing a major crack in the wall of Sunni belief upon which it is written that all the companions are just, no matter what wrong doings some of them may have committed. Their risk that readers from later generations might know of the revered rank the Imams of Ahlulbayt (as) which would automatically raise serious question of those ‘prominent’ companions who they had been indoctrinated to accept as their heroes would be a major setback for their school of thought. It is for this reason that Dhahabi set about finding faults in the works of Shaykh Sibt Ibn al-Jawzi.
Shaykh Sibt Ibn al-Jawzi was not the opnly victim of this false propaganda, many similar Sunni scholars who tried to reveal the exalted rank of the Imams of Ahlulbayt (as) were likewise labeled as Shia in order to save the sinking boat wuth the trademark “Made in Saqifa”. When Nasibies today mock our beliefs it is due to the fact that their pioneer Ulema didn’t happily accept the scholars like that of Shaykh Sibt Ibn al-Jawzi who recorded the actual rank of the Imams of Ahlulbayt (as) and the activities of their (as) enemies. The result of this false labeling was that today many are unaware of the revered position of the Imams of Ahlulbayt (as) and the teachings which they (as) gave. Today’s Nawasib continue to adhere to the same tactics inherited from their pioneer fanatic Ulema and they abruptly label a Sunni scholar as Shia who has the audacity to rely on the works of people like Shaykh Suleman Qandozi al-Hanafi or Shaykh Sibt Ibn al-Jawzi al-Hanafi.
May Allah (swt) give these filthy minds the ability to accept the exalted rank the Imams of Ahlulbayt (as) are blessed with!