Abuz Zubair
23rd July 2006, 11:42 PM
As-Salaamu’alaikum everyone,
The following is a brief outline summary of Kitab al-Qussas of Ibn al-Jawzi by Merlin Swartz.
Kitab al-Qussas is basically a manual and a curriculum for lecturers, preacers and khatibs, just as we have a curriculum for scholars of traditions, jurisprudence, etc. For many of us who deliver lectures, talks and khutbas, this summary is a must read.
If you can get hold of the book, even better. It is called: Kitab al-Qussas wa’l-Mudhakkirin by Ibn al-Jawzi; translated and introduced by Merlin Swartz, published by Dar el-Machreq Editeurs, Beirut. I doubt you will be able to order a book from Beirut at this time, though.
wasalam
<hr tabindex="-1" align="center" size="2" width="100%">
CONTENT AND ARGUMENT by Merlin Swartz (Kitab al-Qussas 46-51)
Our purpose here is not to enter into a detailed analysis of the contents of Kitab al-Qussas, but rather to present in a more or less summary fashion the main points of the work. For purposes of facilitating this part of our study it will be useful to have before us a brief summary of the argument of each of the twelve chapters. Such a summary, in addition to reducing the content of the chapters to manageable size, will foster a sense of the whole and enable us to see more clearly the specific content of each chapter in relation to that whole. This is particularly important in a study of Kitab al-Qussas, for the special significance of individual chapters tends, at times, to be lost unless the larger context of which they are a part is kept clearly in mind.
The sense of the whole with its interrelated parts fostered by such a summary will be of no little value when we come to look at the structure of the work as we shall do a little later. With these considerations in mind, then, we turn to the summary of the chapters.
Chapter I. — The practice of telling religious Stories (qasas) and giving admonition (wa’z) in public is not to be condemned as many have done. It is, in fact, a practice that goes back to the time of the Prophet himself. On the basis of the teaching of the Quran, the sunna of the Prophet, the judgment of a number of Companions, Successors, and later Salaf, plus considerations of a rational order, one must conclude that qasas and wa’z arc not harmful in and of themselves but are, in fact, very necessary to the health and religious well-bring of the total community of believers. Those who pursue this practice (that is, the qussas and wu”az) have a definite place in the divine order of things. They should execute their mission with a sense of honor and pride, realizing that upon their shoulders rests the responsibility of providing religious instruction for the untutored masses.
Chapter II. — In the days of the early Community, qasas was practiced on two distinctly different levels: first, on the level of free, spontaneous activity without official sanction and by those persons possessing a special gift for it; secondly, on an official level by qussas who were appointed, in the beginning at least, by the caliph himself. Qasas, on the first level, dates back to the time of the Prophet. At a slightly later date, however, this free qasas was taken over and popularized by the Kharijites, so much so, in fact, that it came to be associated almost entirely with them and thereby discredited in the eyes of many. Eventually certain people actually came to believe that qasas was introduced by the Kharijites and that it was, therefore, something to be rejected as bid’a. As an official institution qasas dates back to the reign of ‘Umar. The first person to be officially appointed to that office was Tamim ad-Dari.
It must be concluded, then, that on both levels qasas is to be considered as something good, that it rests on firm ground and is not a bid’a
Chapter III. — Since the burden for instructing the masses rests primarily on the shoulders of the qusas and wu”az, it is a matter of fundamental importance that they have a training of extraordinary breadth. Without this background of learning they will not be able to carry out their mission properly. Furthermore, because of the unique temptations to which the qussas and wu”az are subjected and to which many, in fact, have succumbed it is a matter of utmost importance that they be men of profound moral and religious integrity. In addition to fortifying them against temptation, such qualities will greatly increase their effectiveness from the pedagogical point of view.
Chapter IV. — In more recent times, the profession of qasas and wa’z has come to seriously infiltrated by ignorant men, by charlatans and imposters. Both as a safeguard against such infiltration and as a means of legitimating the profession vis-ŕ-vis the community, no preacher should undertake to discourse in public without first having received proper authorization from the civil authorities.
Chapter V. —- In the interest of effective and salutary preaching, the qass and wa’iz should exercise utmost care in limiting both the length of his public meetings and the frequency with which he holds them. One meeting per week is the ideal; at the most there should not be more than three. The eventual result of indiscretion in these matters will be the boring of the congregation and the diminishing of their capacity to receive instruction and admonition.
Chapter VI. — When the qualifications laid down in the three preceding chapters are met by the qussas and wu”az they will be in a position to exert a powerful influence on the congregation. The truth of this contention is well substantiated by the experience of a number of preachers of the past who were instrumental in influencing the lives of very prominent persons, including even caliphs.
Chapter VII. — The preacher, because of the awe in which he is held by his congregation, is sorely tempted to pride and hypocrisy. It is imperative, therefore, that he always maintain a sober view of himself and his powers, and exert himself to the utmost in resisting the temptations to arrogance. If he fails in this and falls prey to the temptations he can be sure that he will be severely punished by God in the life alter this.
Chapter VIII — The qussas and wu”az have no alternative but to embody in their lives the ethical and religious content of their preaching. Failure in this respect will not only reduce their effectiveness but will insure for them severe punishment in the hereafter.
Chapter IX. — The importance and honor attached to the profession of qasas and wa’z is irrefutably attested by the train of great men who have belonged to its ranks beginning with the Prophet himself and including leading Companions, Successors, and later Salaf. One must not, therefore, suppose that the profession was hopelessly subverted either by the early Kharijites or subsequently by others. Its ranks have always contained, in every land and in every age, men of irreproachable character and profound learning who in their preaching instructed the masses and explicated to them the will of the divine. Their honesty and piety are attested by the character and content of their sermons as well as by the quality of the lives they lived. Their sermons and pious lives are to be considered as exemplary for preachers who come alter them.
Chapter X. - An alarming number of ignorant men and charlatans have penetrated the profession of qasas and wa’z in more recent times, and have been largely responsible for having discredited the profession in the opinion of scholars and religiously sensitive persons. These men are not to be considered genuine qussas and wu”az, but “imitators”. In their actions, their words, and their intentions they violate every qualification that a preacher should possess. In their actions they infringe even the common standards of propriety, to say nothing of the requirements of the law. In the area of speech they relate fabricated traditions, interpret the Quran in the most absurd fashion, and have a tendency to dwell on erotic themes which have an evil effect upon the audience. In the area of intention they fall equally far short of the qualifications of a genuine preacher. They preach, not to please God, but use their powers of eloquence to advance themselves socially and enrich themselves materially. Such men are to be condemned in absolutely uncompromising terms, and their meetings are to be strictly avoided.
Chapter XI. — It is true that a number of the Salaf did severely censure the qussas and wu”az, but it is misleading to assume, as many do, that these criticisms were directed against qussas and wa’az as such or against the qussas and wu”az as a class. This was not the intention of their criticism. They attacked men of this class only because these latter became so completely engrossed in qasas that they were distracted from the study of the Qitran, Hadith, and fiqh. In essence they were attacking men who failed to measure up to an important qualification required of every preacher, viz., that he have a sound formation and broadly based education.
Chapter XII. — As an initial effort in the elaboration of a concrete program of action and a code of conduct that can serve as a guide to the preacher, the following is offered. First of all, the preacher is duty bound to exercise the utmost care and discretion in the conduct of public meetings. These gatherings are to be characterized by order and sobriety, and the service itself is to follow a definite pattern. Since a large part of the purpose of these meetings is to admonish and teach, every effort should be made to see that they are relevant to the particular needs and problems of the congregation. For this reason, a portion of the service ought to be set aside during which those present should l be allowed to address questions to the preacher which he, in turn, should answer honestly and to the best of his ability.
These guidelines, if conscientiously followed, will serve as a safeguard against the excesses common among preachers and will insure that these meetings achieve their purpose, that is, the praise of God and the exhortation and instruction of those present.
Young qussas and wu’az who seek further training in the art and practice of preaching are encouraged to diligently apply themselves to a study of the reliable books in this field, a list of which has been appended for their consideration.
The following is a brief outline summary of Kitab al-Qussas of Ibn al-Jawzi by Merlin Swartz.
Kitab al-Qussas is basically a manual and a curriculum for lecturers, preacers and khatibs, just as we have a curriculum for scholars of traditions, jurisprudence, etc. For many of us who deliver lectures, talks and khutbas, this summary is a must read.
If you can get hold of the book, even better. It is called: Kitab al-Qussas wa’l-Mudhakkirin by Ibn al-Jawzi; translated and introduced by Merlin Swartz, published by Dar el-Machreq Editeurs, Beirut. I doubt you will be able to order a book from Beirut at this time, though.
wasalam
<hr tabindex="-1" align="center" size="2" width="100%">
CONTENT AND ARGUMENT by Merlin Swartz (Kitab al-Qussas 46-51)
Our purpose here is not to enter into a detailed analysis of the contents of Kitab al-Qussas, but rather to present in a more or less summary fashion the main points of the work. For purposes of facilitating this part of our study it will be useful to have before us a brief summary of the argument of each of the twelve chapters. Such a summary, in addition to reducing the content of the chapters to manageable size, will foster a sense of the whole and enable us to see more clearly the specific content of each chapter in relation to that whole. This is particularly important in a study of Kitab al-Qussas, for the special significance of individual chapters tends, at times, to be lost unless the larger context of which they are a part is kept clearly in mind.
The sense of the whole with its interrelated parts fostered by such a summary will be of no little value when we come to look at the structure of the work as we shall do a little later. With these considerations in mind, then, we turn to the summary of the chapters.
Chapter I. — The practice of telling religious Stories (qasas) and giving admonition (wa’z) in public is not to be condemned as many have done. It is, in fact, a practice that goes back to the time of the Prophet himself. On the basis of the teaching of the Quran, the sunna of the Prophet, the judgment of a number of Companions, Successors, and later Salaf, plus considerations of a rational order, one must conclude that qasas and wa’z arc not harmful in and of themselves but are, in fact, very necessary to the health and religious well-bring of the total community of believers. Those who pursue this practice (that is, the qussas and wu”az) have a definite place in the divine order of things. They should execute their mission with a sense of honor and pride, realizing that upon their shoulders rests the responsibility of providing religious instruction for the untutored masses.
Chapter II. — In the days of the early Community, qasas was practiced on two distinctly different levels: first, on the level of free, spontaneous activity without official sanction and by those persons possessing a special gift for it; secondly, on an official level by qussas who were appointed, in the beginning at least, by the caliph himself. Qasas, on the first level, dates back to the time of the Prophet. At a slightly later date, however, this free qasas was taken over and popularized by the Kharijites, so much so, in fact, that it came to be associated almost entirely with them and thereby discredited in the eyes of many. Eventually certain people actually came to believe that qasas was introduced by the Kharijites and that it was, therefore, something to be rejected as bid’a. As an official institution qasas dates back to the reign of ‘Umar. The first person to be officially appointed to that office was Tamim ad-Dari.
It must be concluded, then, that on both levels qasas is to be considered as something good, that it rests on firm ground and is not a bid’a
Chapter III. — Since the burden for instructing the masses rests primarily on the shoulders of the qusas and wu”az, it is a matter of fundamental importance that they have a training of extraordinary breadth. Without this background of learning they will not be able to carry out their mission properly. Furthermore, because of the unique temptations to which the qussas and wu”az are subjected and to which many, in fact, have succumbed it is a matter of utmost importance that they be men of profound moral and religious integrity. In addition to fortifying them against temptation, such qualities will greatly increase their effectiveness from the pedagogical point of view.
Chapter IV. — In more recent times, the profession of qasas and wa’z has come to seriously infiltrated by ignorant men, by charlatans and imposters. Both as a safeguard against such infiltration and as a means of legitimating the profession vis-ŕ-vis the community, no preacher should undertake to discourse in public without first having received proper authorization from the civil authorities.
Chapter V. —- In the interest of effective and salutary preaching, the qass and wa’iz should exercise utmost care in limiting both the length of his public meetings and the frequency with which he holds them. One meeting per week is the ideal; at the most there should not be more than three. The eventual result of indiscretion in these matters will be the boring of the congregation and the diminishing of their capacity to receive instruction and admonition.
Chapter VI. — When the qualifications laid down in the three preceding chapters are met by the qussas and wu”az they will be in a position to exert a powerful influence on the congregation. The truth of this contention is well substantiated by the experience of a number of preachers of the past who were instrumental in influencing the lives of very prominent persons, including even caliphs.
Chapter VII. — The preacher, because of the awe in which he is held by his congregation, is sorely tempted to pride and hypocrisy. It is imperative, therefore, that he always maintain a sober view of himself and his powers, and exert himself to the utmost in resisting the temptations to arrogance. If he fails in this and falls prey to the temptations he can be sure that he will be severely punished by God in the life alter this.
Chapter VIII — The qussas and wu”az have no alternative but to embody in their lives the ethical and religious content of their preaching. Failure in this respect will not only reduce their effectiveness but will insure for them severe punishment in the hereafter.
Chapter IX. — The importance and honor attached to the profession of qasas and wa’z is irrefutably attested by the train of great men who have belonged to its ranks beginning with the Prophet himself and including leading Companions, Successors, and later Salaf. One must not, therefore, suppose that the profession was hopelessly subverted either by the early Kharijites or subsequently by others. Its ranks have always contained, in every land and in every age, men of irreproachable character and profound learning who in their preaching instructed the masses and explicated to them the will of the divine. Their honesty and piety are attested by the character and content of their sermons as well as by the quality of the lives they lived. Their sermons and pious lives are to be considered as exemplary for preachers who come alter them.
Chapter X. - An alarming number of ignorant men and charlatans have penetrated the profession of qasas and wa’z in more recent times, and have been largely responsible for having discredited the profession in the opinion of scholars and religiously sensitive persons. These men are not to be considered genuine qussas and wu”az, but “imitators”. In their actions, their words, and their intentions they violate every qualification that a preacher should possess. In their actions they infringe even the common standards of propriety, to say nothing of the requirements of the law. In the area of speech they relate fabricated traditions, interpret the Quran in the most absurd fashion, and have a tendency to dwell on erotic themes which have an evil effect upon the audience. In the area of intention they fall equally far short of the qualifications of a genuine preacher. They preach, not to please God, but use their powers of eloquence to advance themselves socially and enrich themselves materially. Such men are to be condemned in absolutely uncompromising terms, and their meetings are to be strictly avoided.
Chapter XI. — It is true that a number of the Salaf did severely censure the qussas and wu”az, but it is misleading to assume, as many do, that these criticisms were directed against qussas and wa’az as such or against the qussas and wu”az as a class. This was not the intention of their criticism. They attacked men of this class only because these latter became so completely engrossed in qasas that they were distracted from the study of the Qitran, Hadith, and fiqh. In essence they were attacking men who failed to measure up to an important qualification required of every preacher, viz., that he have a sound formation and broadly based education.
Chapter XII. — As an initial effort in the elaboration of a concrete program of action and a code of conduct that can serve as a guide to the preacher, the following is offered. First of all, the preacher is duty bound to exercise the utmost care and discretion in the conduct of public meetings. These gatherings are to be characterized by order and sobriety, and the service itself is to follow a definite pattern. Since a large part of the purpose of these meetings is to admonish and teach, every effort should be made to see that they are relevant to the particular needs and problems of the congregation. For this reason, a portion of the service ought to be set aside during which those present should l be allowed to address questions to the preacher which he, in turn, should answer honestly and to the best of his ability.
These guidelines, if conscientiously followed, will serve as a safeguard against the excesses common among preachers and will insure that these meetings achieve their purpose, that is, the praise of God and the exhortation and instruction of those present.
Young qussas and wu’az who seek further training in the art and practice of preaching are encouraged to diligently apply themselves to a study of the reliable books in this field, a list of which has been appended for their consideration.