Effects of
"Minhaj Al-Qasideen"
In the
Rectification of society
Dr Abdul Hai Madni
Associate professor
NED University, Karachi
Effects of "Minhaj Al-Qasideen"In the Rectification of Society
Dr Abdul Hai Madni *
ABSTRACT:
The famous book of Sufi world "ihya'a Uloom-Ad-Deen" of Ghazali, is a
complete book on different sciences which includes topic like: Fiqh, Adab,
Tasawuf, ways of true travelers etc. Unfortunately there are many rejected
narrations and myths stories in this book because of which those who scrutinize
strongly disapprove of it. Therefore Ibn Al-Jawzi has removed all such
controversial narrations and placed authentic narrations instead because of which
the utility of the book has increased. Similarly Ibn Al-Jawzi has named it "Minhaj
Al-Qasideen"and later on it became as a permanent publication. After that, Ibn AlQudama summarized it and named "Mukhtasar Minhaj Al-Qasideen".
This book has not played an important role in the rectification of society but also
rectified the salkeen haq (True-Travelers). There is no absolute comparison of the
book. It provides real solutions to all issues and rulings needed in a positive and
complete way that can arise in any society\tribe\nation of the world. The backbone
of the review crystallize that how to make relationships strong and committed
between a Muslim and Allah (S.W.T) based on strong foundations. The line of
beauty in the book is that it provides solid evidences from Qur’an and Sunnah to
explain all matters. It purifies all the existing controversial narrations and proved it
logically in a very systematic way with the quotations from Qur’an & Sunnah.
Due to the significance of the book it has been justified in the article about its
constructive role in the rectification of sociological issues of man & society.
Hence, to expound on this topic I have selected the following table of contents:
Introduction
Historical Background of "Minhaj Al-Qasideen"
Introduction of Imam Ibn Al-Jauzi and Imam Ibn Al-Qudamaah
Potential Meanings of the Rectification of Persons and Society
Importance of Minhaj Al-Qasideen
Role of "Minhaj Al-Qasideen" in the Rectification of Persons and Society
Ways & Resources used for Rectification Mentioned in Minhaj Al-Qasideen
It’s Effects upon Rulers and Leaders
It’s Effects upon Worshipers and Saints
It’s Effects upon Businessmen
It’s Effects upon Non-Muslims
Conclusion
Keywords: Background, Rectification, phenomenon, Importance, Effects.
Effects of "Minhaj Al-Qasideen"In the Rectification of Society
Introduction
Historical Background of "Minhaj Al-Qasideen"
“Mukhtasir Minhaj ul Qasedeen wa mufeed ul sadqeen” was written by
Imam Ahmed Bin Muhammad Bin Ali Bin Abdul Rehman Bin Qudaamah AlMaqdasi. He summarized the book, “Minhaj Al-Qasideen “of the Imam Al-Hafiz
Ibn ul Jauzi who also make some amendments redact the book of Imam al-Ghazali
named “Ihyaa Uloom Uddin”.
It is clearly crystallized that in the book "Ihyaa Uloom uddin" the Imam alGhazali collected all Islamic sciences like Islamic law, literature, mysticism, and
biographies of righteous men and scholars. But he has stated lot of weak and
controversial narrations. He draws the stories, which are not valid and many
scholars clearly highlight its inaccuracy and misconception.
Not even a single scholar of the world has denied the significance of the
book. Some scholars suggest book as a weak and refined particularly when they
find some narrations or stories were not correct and controversial. The detail which
is not co relevant has been removed. Overall unwanted details have been revised.
Amongst renowned scholars Imam Ibn al-Jauzi has also revised and kept it all
Jurisprudential details with commentary and choose the text and narrations, which
are most useful for society. The book may not have any scientific methodologies.
It is a book of ethics, manners, moralities, and education with understandable
terminologies.
Some of the scholars rebuked its reading but with certain conditions, as
Imam Al-Mazari quoted: If one did not have complete and thorough knowledge in
what holds firmly by the vicissitudes of this book, the reading of this book is not
permissible, although the benefit in this book. Some scholars has also warned
about its reading, such as Hafiz al-Zahabi and enjoined them from its reading at all,
such as Abdul-Latif al-Hanbali, and other scholars.
Similarly, some scholars are in opinion that such rules and regulations in this
book are taken from the Quran and Hadith. Amongst these scholars Imam Ibn ul
jauzi has also wrote a book in the discipline of “Ihyaa” and called it by name of
“Mukhtasir Minhaj ul Qasedeen wa mufeed ul sadqeen”. He said in his preface:
Do to know that in the “Ihyaa” book some lesions are known only to scholars, and
also false narrations and conversations suspended, have raised them, but also
transfer it and take a lie and should not worship a speech topic, and being deceived
by the word audible. (1)
After Ibn ul Jauzi (Imam Ibn Qudaamah Maqdisi) compiled this book in
more comprehensive way. He summarized it authentically and provides some
additions comprehensively and inclusively. In his compilation he did not left any
important topic of worship and transactions, and contains a striking lessons in
ethics quoted from the Quran and Hadith in two chapters of this book named: “almuhlikaat” - Lethal Affairs- and "Al-munjiyaat."- Liberation-.
Introduction of Imam Al-Ghazali, Ibn Al-Jauzi and Imam Ibn Al-Qudama
 Imam Al-Ghazali:
Name and birth:
AL-GHAZALI, ABU HAMID (1058-1111)
Name & birth: Abu Hamid Muhammad Bin Muhammad Bin Ahmed Al-Ghazali is
The Imam major Shafi‘i jerist, and debater, expert in the principles of doctrine and
those of jurisprudence. He was born in 450 AH (1058 A.D). In Tus (modern
Mash'had in NE Persia).
Education & Life:
He attended the village madressa and as a young man went to the Nizamia
Madressa, which was a very famous educational institution in Nishapur. His
cleverness as a student was commented upon in court circles in Persia and the
Grand Vizier took special interest in his progress and encouraged him to devote
himself to the pursuit of knowledge.( Abul Hassan Ali Nadwi, Saviors Of Islamic
Spirit by , page:125)
The eventful life of al-Ghazali can be divided into three major periods. The first is
the period of learning, first in his home town of Tus in Persia, then in Gurgan and
finally in Nishapur. After the death of his teacher, Imam al-Haramayn ALJUWAYNI, Ghazali moved to the court of Nizam al-Mulk, the powerful minister of
the Seljuq Sultans, who eventually appointed him head of the Nizamiyyah College
at Baghdad in AH 484/AD 1091. The second period of al-Ghazali’s life was his
brilliant career as the highest-ranking orthodox ‘doctor’ of the Islamic community
in Baghdad (AH 484-8/AD 1091-5). This period was short but significant. This
event marks the beginning of the third period of his life, that of retirement (AH
488-505/AD 1095-1111), but which also included a short period of teaching at the
Nizamiyyah College in Nishapur. After leaving Baghdad, he wandered as a Sufi in
Syria and Palestine before returning to Tus, where he was engaged in writing, Sufi
practices and teaching his disciples until his death.( Watt, W M. (1963) Muslim
Intellectual: A Study of al-Ghazali, Edinburgh: Edinburgh University Press. (An
analysis of al-Ghazali’s life and thought in the historical and social context from
the viewpoint of sociology of knowledge.)(Campanini, M. (1996) ‘Al-Ghazzali’, in
S.H. Nasr and O. Leaman (Eds) History of Islamic Philosophy, London: Rutledge,
ch. 19, 258-74. (The life and thought of al-Ghazali is discussed in detail, with a
conspectus of his thought through his very varied career.)
List of books:
Al-Ghazzali began writing books on religious philosophy which later made him
famous throughout the world. He was a prolific writer and he wrote nearly 400
books on a variety of subjects which covered several volumes.
Four works in Shafi‘i fiqh: the large al-Basit, the medium, seven-volume al-Wasit,
and the two-volume al-Wajiz, condensed in al-Khulasa. Al-Wasit received many
commentaries and abridgments, among them al-Nawawi’s Rawda al-TaliBin.
Four books on usûl al-fiqh: al-Mankhul, written in the lifetime of his teacher, Imam
al-Haramayn; Shifa’ al-Ghalil fi Masa’il [or Masalik] al-Ta ‘lil; al-Maknûn; and alMustafa. "Imam al-Ghazali’s Encyclopedia of Shari‘a Source Methodology, his
fourth book on the subject, and his last word, was al-Mustafa, which has been
printed several times in Egypt and elsewhere. Indeed, this is the work he wrote
after coming out of his period of meditation and seclusion."
Ihya’ ‘Ulum al-Din, among his last works.
al-Imla’ ‘ala Mushkil al-Ihya’, in which he replied to some of the insinuations
made against the Ihya’ in his lifetime. This book is also called al-Ajwiba alMuskita ‘an al-As’ila al-Mubhita, Tafsir al-Qur’an al-‘Azim, Jawahir al-Qur’an.
Al-Arba‘un fi al-Tawhid, originally part of Jawahir al-Qur’an, al-Asma’ al-Husna.
al-Ma’akhidh, on the divergences of jurisprudents, Tahsin al-Ma’akhidh, a
commentary on al-Ma’akhidh, Kimya’ al-Sa‘ada, The Alchemy of Happiness,
originally written in Persian, al-Lubab al-Muntakhal, on disputation, al-Iqtisad fi
al-I‘tiqad.
He came out of seclusion in 499 and travelled to Cairo, Iskandariyya and other
places, finally returning to Baghdad where he taught his magnum opus Ihya’
‘Ulum al-Din until his death in nearby Tus, occupying the remainder of his time
with devotions, Qur’an recitations, prayer and fasting, and the company of Sufis.
Al-Ghazali died at Tabran in Jamadi al Ukhra 505 AH at the age of 55 years. Imam
al-Ghazzali was fondly referred to as the "Hujjat-ul-lslam", Proof of Islam; He is
honored as a scholar and a saint by learned men all over the world.
(Macdonald, D.B. (1899) ‘The Life of al-Ghazzali, with Especial Reference to His
Religious Experiences and Opinions’, Journal of the American Oriental Society 20:
71-132. (A classic biography, dated but still somewhat useful.)
 Ibn-ul-jauzi
Name: Jamal ud din Abu al-farj Abdul Rehman Bin Ali Bin Muhammad Bin Ali
Bin jauzi al-Qurashi al-Taymi al-Baghdadi al-Hanbali. (2)
Birth: he was born in Baghdad in 511hijri/ 1117ad. (3)(4)
Life and education: Orphaned of his earlier age when he was in three, he was
raised by his aunt who brought him to the Hadith scholar Ibn Nasir. He took Hadith
from him as well as over eighty sheikhs and was teacher to his grandson Yusuf ibn
Qazghali al-Hanafi some of the greatest Hanbali Hadith masters and jurists such as
Muwaffaq al-Din Ibn Qudama, Ibn al-Najjar, and Diya' al-Din al-Maqdisi.(5)
al-Jauzi took a staunch Ash`ari stance in doctrine and courageously denounced the
anthropomorphism of his school in the interpretation of the divine Attributes in his
landmark work Daf` Shubah al-Tashbih bi Akuff al-Tanzih, also known as al-Baz
al-Ashhab al-Munqadd `ala Mukhalifi al-Madhhab.(6)
It was a sign of his period and the Imam of his time in lectures for preach and
writes in different parts of arts of many, he said: "wrote his plan something too
much, people exaggerate in that where they say he collected pamphlets by and
calculated for age, The pamphlets were divided on how long it was what singled
out every day nine pamphlets (7)
He was reading books and he told about himself that read twenty thousand books
or more, which is still a student (8)
Hafiz Dhahabi said: he was Imam in tafseer, preaching, history, also he has the
complete knowledge about Hadith with knowledge of correction and false of
Hadith (9)
Hafiz dhahabi in his famous history book “al-tareekh ul-kabeer”: he did not Praise
described but as the large number of briefing and collect (10)
Hafiz ibn al-dabeethi said about ibn ul jauzi: he was one of the best people in
behavior and blessed in his life and his work narrated a lot of Hadith, and people
heard him more than forty years. (11)
Death: ibn ul jauzi died at Baghdad in 12 Rmazan 597 AH at the age of 86 years
(12)
His book: Ibn al-Jawzi was a prolific author of over seven hundred books, among
which al-Dhahabi lists the following:
al-Adhkiya', Afat al-Muhaddithin, Akhbar al-Akhyar, Akhbar al-Nisa', an
informative handbook for Muslim women, al-Amthal, a work on proverbs, alBulgha fi al-Fiqh, Dhamm al-Hasad, Dhamm al-Hawa, Dhamm al-Muskir, Dhikr
al-Huffaz, Dhikr al-Qussas, al-Du`afa', a compendium of weak narrators of hadith,
Dur' al-Dim fi Siyam Yawm al-Ghaym, Durra al-Iklil in history, Fada'il al-`Arab,
Fadl Maqbarat Ahmad, on the benefits associated with Ahmad ibn Hanbal's
cemetery in Baghdad, al-Fara'id, al-Fawa'id al-Muntaqat in fifty-six parts, Funun
al-Afnan fi `Ulum al-Qur'an', al-Hada'iq in two volumes, Hal al-Hallaj, "The Status
of al-Hallaj, al-Hathth `ala al-`Ilm, al-Hathth `ala Talab al-Walad, al-`Ilal alMutanahiya fi al-Ahadith al-Wahiya in two volumes, a companion work to his
Mawdu`at, al-Intisar fi al-Khilafiyyat in two volumes, al-Ishara fi al-Qira'at alMukhtara, al-Jadal, Jami` al-Masanid in seven volumes, al-Khata' wa al-Sawab
Min Ahadith al-Shihab; al-Khawatim; Manafi` al-Tibb; Manaqib, a series of books
on bibliographies of scholars, al-Manasik, al-Manfa`a fi al-Madhahib al-Arba`a in
two volumes; Mashhur al-Masa'il in two volumes; al-Mawdu`at in two volumes,
Minhaj al-Qasidin wa Mufid al-Sadiqin, al-Mudhish; al-Muhadhdhab fi alMadhhab; al-Mughaffalin; al-Mughni, a massive Qur'anic commentary which he
abridged into Zad al-Masir; al-Mukhtar fi al-Ash`ar, a ten-volume anthology of
poetry; Mukhtasar Funun Ibn `Aqil in over ten to twenty volumes; al-Muntakhab;
Muntaqad al-Mu`taqad; al-Muntazam fi al-Tarikh, a ten-volume history of Islam,
Mushkil al-Sihah in four volumes; Muthir al-Gharam al-Sakin ila Ashraf alAmakin; al-Nab`a fi al-Qira'at al-Sab`a; Naqy al-Naql in two volumes; al-Nasikh
wa al-Mansukh; Nasim al-Suhur; Qiyam al-Layl in three parts; al-Qussas; alRiyada; Sayd al-Khatir in three volumes containing aphorisms and wise counsels;
Siba Najd; Sifa al-Safwa in four volumes, al-Tabsira in three volumes, on oratory;
Tadhkira al-Arib on the Arabic language; Tadhkira al-Muntabih fi `uyun alMushtabih; al-Tahqiq fi Masa'il al-Khilaf in two volumes; Tahrim al-Dubur;
Tahrim al-Mut`a; Talbis Iblis, a work written against the Shi`a and the wayward
Sufis; Talqih al-Fuhum; al-Taysir fi al-Tafsir; al-Thabat `ind al-Mamat; al-`Udda fi
Usul al-Fiqh; Usud al-Ghaba fi Ma`rifa al-Sahaba; Uyun al-Hikayat in two
volumes; al-`Uzla; al-Wafa bi Fada'il al-Mustafa, a large work on Prophetic
biography and immense merits in several hundred chapters; al-Wahiyat, another
title for al-`Ilal al-Mutanahiya; Wird al-Aghsan fi Ma`ani al-Qur'an; al-Wujuh wa
al-Naza'ir; al-Yawaqit, a collection of sermons.(al-Dhahabi, Siyar A`lam al-Nubala'
15:483-494 #5342)
his teachers: he wrote a book about his teachers and described approximate 89
teachers, and when we see to his good choice for religious studies where studied
with renowned teachers of that time, and mentions his interest in the selection of
the most brilliant to his sheikhs: Abu bakar Muhammad Bin Abdul baaqi Bin
Muhammad Bin Abdullah Bin Abdul Rehman Bin rabee Bin sabit, Abu baker
Muhammad Bin Alaskan Bin ali Bin Ibrahim, Abu ul hasan ali Bin Abdul Wahid
al-denuri, Abu al-fath Abdul malik Bin abi al-qasim al-karookhi, Abu saad ahmed
Bin Muhammad Bin al-hasan Bin ali al-Baghdadi.
His students: al-hafiz Abdul ghani Abdul Wahid Bin ali Bin suroor, Yusuf Bin
farghali Bin Abdullah, Abu al-muzaffar al-waaez, sibt ul Imam ibn ul jauzi, ahmed
Bin Abdul daim Bin nemaa (13)
 Ibn Qudamah Al-Maqdasi:
Name: Abu Muhammad Abdullah Bin ahmed Bin Muhammad Bin qudamah Bin
miqdaam Bin nasar Al-Maqdasi al-Hanbali was a reputable scholar of the Hanbali
madhhab, author of ''Al-Mughni', (the main Hanbali 'fiqh'' manual) as well as
'Mukhtasar Minhaj Al-Qasidin' (a summary of Ghazali's 'Ihya ulum ad-din') and
''Tahrim an-Nazar' ('Censure of Speculative Theology', an attack on Ibn_Aqil's
rationalist views.
Birth: He was born in Palestine in 541 AH,
Life & education: where he became Hafidh of the Qur'an at an early age and
moved to Baghdad where he studied under some established scholars such as
Sheikh Abdul-Qadir in his final days (i.e. before he passed away), Ibn Al-Jauzi,
Hibat-ullaah Ibn Al-Hasan Ad-Daqaaq, Abi'l Fath Ibn Al-Battee, Abi Zur'ah Ibn
Taahir, Yahya Ibn Thaabit, Khadeejah An-Nahrawaaniyah and others.
His Teachers: reached number of teachers to 32 famous scholars and some famous
names are below: ahmed Bin Muhammad Bin Qudaamah, Abdul qadir Bin
Abdullah al-jaili, Imam Abu alfarj Abdul Rehman Bin ali ibn al-jauzi in Baghdad,
Abu alfath nasr Bin ftyaan Bin matr Bin muneeb in mosal, abu al-mukarim Bin
hilal in damishq, abu al-fazal Abdullah Bin ahmed al-toosi in mosal, almubarak
Bin tabbakh in makkah, khadija Bint ahmed Bin al-hasan in Baghdad.
Students: hafiz abu ishaq Ibrahim Bin ali Bin ahmed, ahmed Bin Ibrahim Bin
abdul wahid Al-Maqdasi, ahmed Bin salamah bihn ahmed al-najjar, hafiz abu alabbas ahmed Bin essa Bin Abdullah Bin qudamah, ismail Bin abdul Rehman Bin
amr Bin al-farraa, khalil Bin abi bakar Bin saddiq al-maraaghi, hafiz Muhammad
Bin abdul wahid Bin ahmed al-saadi, zia ud din, Muhammad Bin ahmed Bin
qudamaah,
His books: he wrote many books such famous book are: al-umdaah, al-muqnay, alkaafi, al-mughni, al-istibsaar fi al-ansaab, al-ietqaad, al-tawwabeen, dhamm altaweel, sham ul waswaas, rauza tul nazir, junnah tul manazair, fazail us sahabah,
lumaa tul ieteqaad, manasik ul hajj.
Death: The Noble Imam of Al-Hanabilah in Damascus Mosque died in Damascus
in the Year 620 Hijri (14)
POTENTIAL MEANINGS OF THE RECTIFICATION OF PERSONS
AND SOCIETY:
I would like to crystallize some potential meanings and ways for rectification of
the society in which we are living. Verily there is no doubt that the origin is the
promotion of virtue and prevention of vice on the spot.
Amongst the greatest obligations are ordering for acknowledged virtues and
forbidding from sin. Allah (S.W.T) says: “And there should be a group amongst
you who invite towards good, order for acknowledged virtues, forbid from sin and
these it is that are the successful ones” (Ale Imran: 104].
Al-Qiraafi said; the scholars are in a view that: the Promotion of virtue and
prevention of vice is the duty of immediate consensus, it is must for whom able to
order (15).
And the Hadith of Abu Sa'eed al-Khudri; Allah will ask in Day of
Resurrection until he says: What kept you when you saw the evil that denies…..
(16)
Verily there is no doubt that the means of these reformations cannot be
counted because the suitable way for each place and time and some concepts of
reform are:
Pray:
It is one of the greatest means of beneficial reform as Allah (S.W.T) said: O
Muhammad and when my slaves ask you concerning Me, Then, I am indeed near. I
respond to the invocations of the supplicant when He calls on me. So let them obey
me and believe in me, so that they may be led a right. (17).
Abu Darda narrated by Muhammad (P.B.U.H) says: pray of Muslim for his Muslim
brother, in the absence will accept (18). Therefore do not neglect this source
because this means will connect with Allah (S.W.T). And will help to maintain the
promotion of virtue and prevention of vice.
Scholars:
Scholars are the safety valve of the Ummah. They can save people from
destruction and can revive the Ummah, if Allah so wills. Moreover, only scholars
can clearly reveal the truth and interpret any obscurities. In fact, almighty Allah has
held scholars in a position that is vehemently aspired for by all Muslims. He says:
Allah will exalt those of you who believe, and those who are given knowledge, in
high degrees, and Allah is Aware of what you do. (Al-Mujadilah 58:11)
Scholars should not fear the consequences of saying the truth out loud.
Encourage young people to the reform of society:
The youth of any nation contribute and play his strong role in development
of his country. Need now is the fact that the skills of youth side need to be availed
in nation development. So if young people of any nation target the showers fall. So
there is no reason that youth people can get his nation to the path of development.
Follow-up evil’s phenomenon with denial them:
The follow-up of vices and the pursuit them is the first in its order denying,
blocking the outbreak and minimize the cause of society, must be described by
scholars and for those responsible, and published in newspapers and magazines
with a statement addressed in the cause to be eliminate.
Useful lectures:
The word that comes from the sincere and honest heart, Allah blesses in His
impact whether they are at the time of engaged to or after the prayer or in a public
or a private conversation may be the key to reform hearts.
Power of rules:
It is a silent call to Allah that may be helpful in maintaining Islamic law in
society and also maintain reform in societies against vices.
The correspondence:
It is the correspondence with Islamic scholars and all officials belong to
administration whether in the commercial areas or government entity, as well as a
personal letter to whom administrate the affairs of the Muslims that the first man to
do in the process of reform, because he is the administrator and will asked by Allah
about his responsibility.
The books:
Author of any publication referred (statement) provide a treatment for the
society and the people will dissemination and distribution.
Internet:
Internet has now become famous so If any work may be little bit impossible
nowadays is possible today, because of the facility of internet. World has become a
global village. The distances become narrow, now in the establishment of
educationally and intellectual dialogues. Now we saw website address of every
company and organization which are easier for us to access. We can make any kind
of correspondence possible in short possible time and capital.
Media:
There is no doubt that the media is a powerful way of communication and
mean to make the effort to reform the society and people.
Thanks and praise:
The Prophet Muhammad (P.B.U.H) behaves with his companions
adequately and timely. It is important one of the reported means to reform in
society.
IMPORTANCE OF MINHAJ AL-QASIDEEN:
Minhaj-ul-qasideen is the most important book which is helpful for optimizing
the human hearts although this book is short but very useful and provide profound
effects and show everlasting impacts on the improvement of human individual life
and society. And reasons of these effects and impacts are:
1- The book contain bank of information’s which cannot be found in any other
book.
2- The book is a comprehensive educational school in Ethics and chips.
3- Imam Ibn Aljauzi tries to cover the main topics of the book and the chapters
are understandable by correct Hadith. Maximum efforts have been utilized to
avoid by false tradition.
4- Imam al-Ghazali have been mentioned in his book “Ihyaa” some non Islamic
topic, such as "Al-Simaa" but Ibn ul Jauzi optimized these non Islamic issues
and explain the Islamic meanings and their effects on the human psyche
because hearts get bored and tired body so it is required to have some relief
even human renew for the Islamic activities.
5- This book considered the strong Intellectual invasion.
6- The book highlight perfect guidance to true Muslim because this book
covered all morals and Islamic manners related to Muslim human life.
7- This book is a book of ethics, manners, moralities and education.
Role of "Minhaj Al-Qasideen" in the rectification of persons and
society
Ways & Resources used for rectification mentioned in Minhaj Al-Qasideen
Ibn ul Jauzi has chosen the selected ways and path in his famous book Mukhtasar
Minhaaj ul Qasedin and said in preface briefly: " I did not stick to the preservation
of the arrangement of topics, and specific wording, but I said some sense
intentionally for short, and perhaps also said it recently or something small fraction
of the other that was suitable for him (19)
1- When Ibn Al-Qudaamah has summed up this book so he did not make any
amendment and maintained the order of topics on the previous order but
kept it on the previous ranking.
2- Ibn-e-Qudaamah writes the Qur’anic verses or Hadith or scholars opinions
suitable for the topic and explains these topics with examples. He said:
worship should not be deceived by false traditions and by own made words.
3- Ibn e Qudaamah made up reform of society on correct traditions and did not
involve false traditions, because it is a way for all scholars.
4- He laid stress on taking the Qur'anic stances in reform of society as stated in
the Quran: "Make amends with you," This reform includes reform of human
and also invited persons. And denied all ways for reform of humanity and
society are given by Greeks Philosopher like as leaving human societies and
Go forest or Leaving eat and food to other works done by some people. He
said that the Quran and Muhammad (peace be upon him) guided to the
straight path.
5- Encouragement for going to the mosque at specific times to perform
supererogatory prayers, because it is first way to reform his conscience.
6- The author warned reformers that they do not stop their activities in this way
but it must be to all people of the community and also do not think one of
the community is exempted from the Islamic laws. But he will be charged
more than others because it is an example for others in order to reform in
societies.
7- Ibn Qudaamah wants this summarized book to be a recommended guide for
all Muslims in which they live pure life. Because reform begin to improve
individually basis as well as the spread of corruption and also guidance
spread. The children of today the men of tomorrow so author has decided
some general controls to raise children and try to carry the responsibility to
their parents.
8- Ibn Qudaamah Not enough to understand some instructions regarding
seekers of right path, but when he saw negatives or vices he try to attempt to
combat it. So he believed that this reform should start in childhood.
EFFECTS OF IT UPON RULERS AND LEADERS
All ways of reform are basis to reform the intellectual, psychological, and this is
Qur’anic principle. Verily! Allah will not change the good condition of a people as
long as they do not change their state of goodness themselves (21). Generally this
book shows reforms of the self and the rulers, but Ibn ul Qudaamah describe and
mentioned in some chapters the reforms of the rulers and leaders are below:
1- Who combined with the ruling class and leaders
2- Who has companionship with the cruel ruler with reason.
3- Customary Evils, and Commanding rulers to do good and forbid wrong
And we can sum up these implications on the rulers and leaders of the following
points:
1- The intellectual reform and psychological, which concerned to the rulers and
leaders includes the social, political, administrative, military, economic,
educational, judicial and other fields life.
2- The reform does not happen only if the sovereignty of the nation and the
rulers together and not reform themselves only.
3- The reform is must in thinking and actions, if missed one or both do not
benefit of the efforts being made.
4- History is proof on the social relations between rulers and his nations on the
basis of loyalty and sincerity to the message is carried by the nation. The
members of society would be respectable after this reform, whether they are
alive or dead. Allah say: I only desire reform so far as I am able, to the best
of my power. And my guidance cannot come except from Allah, In Him I
trust and unto Him I repent. (22)
According to Ibn e Qudaamah opinions if the Islamic Ummah is like a body
And their interests come together as in the verses: the believers, men and
women, are helpers, supporters, protectors) of one another, they Enjoin (on the
people) Al-Ma'rûf (i.e. Islamic Monotheism and All that Islam orders one to
do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of All
kinds, and All that Islam has forbidden)... (23) and also Muhammad (PBUH)
says: Such as the believers in their mutual love, mercy and compassion, like the
body if the member complained of it, collapsed, the rest of the body to ensure a
fever (24) so The ruler in the nation is like the head of the body if they are
correct, then the nation is right, and if they are corrupt the nation will become
corrupt.
We can say: If the leader on righteous path so do all righteous and reformer man
gathered around him and nation will rises and if leader on mischief monger so
all who spread mischief gathered around him. That was the great task and the
greatest and heaviest of advice to him was the most important and obligatory. It
was narrated by Tamim al-Daari that the Muhammad (P.B.U.H) said: Islam is
advice. We say: to whom? He said: for Allah and His Book and His Messenger
and the leaders of the Muslims and their common men. (25)
And therefore must be alerted and advised them and denounce them if violated
the orders of Allah and His Messenger (P.B.U.H), or wasted interest of the
nation, or done other vices that may push them to their views and intolerance of
their views with evidence of their mistake and corruption, and to do this duty is
the required way of cooperation, righteousness and piety.
EFFECTS OF IT UPON THE PARISH:
The humans according to Quran graceful are creature. Allah ordered the angels to
prostrate him and subservient land for him. This is the maximum value for a
human in the eyes of Islam established by the Qur’anic verses and prophetic
traditions to the extent on human aggression is corruption and abuse on society.
who contemplated in this book find the best way that preserve the survival of
society, is suspended on the statement directed to the reform of the human intellect
and spirit in human society, if it is desired to be in required form and also suitable
to worshipers and saints that was nearest to reform and its protection. Imam Ibn
Qudaamah thinks that reform in Islam begins with the individual to move up the
group of society.
o Aspect care in the Minhaaj ul Qasideen about reform of society:
Community consists of individuals basis are mentioned in the book "Minhaaj ul
Qasideen" many verses and Hadiths that show the many correct means to maintain
the reform. The manifestations of reform in society according to the book
“Minhaaj ul Qasideen” are:
1- Power development and the provision of positive things as well-known
concept of reform according to the texts because Ibn ul Qudaamah careful
attention to the reform and helpful things and considered the secrets of the
various legal provisions relating to the community and its members.
2- A special feature of this book where the application took three foundations
of health care prevention, treatment and rehabilitation because Islam took
care of the development of body strength and its health as well as prevention
and enjoined the body from disease or warned for negligence in food or
drink or indulges in the Spiritual pleasures and harm physical health.
3- Disease prevention: In the area of Personal Health Islam gave honor to
human body and started from the full purity as a basis As it is essential for
every prayer, and make prayer obligatory five times a day and wash the
whole body as per need and linking this to worship and now worship is not
valid without purity. Islam gave some rules for health prevention from
diseases, the author is also interested in the words included by the
Muhammad (peace be upon him): ………………………………. (26) So
diseases do not spread in the society. And for safety and prevention from
accident Islam put a basic rule and regulations that did not materialize until
the late twentieth century, for every accident the cause and to avoid this
accident must for Muslim removal of their causes and self prevention and
also society. Proved that Muhammad (P.B.U.H): Do not let the fire in your
house while u sleep (27)
The chapters of ethics mentioned by the author in the chapter Lethal Affairs
according to the following topics:
Within the heart, spiritual exercise for the soul, gaining good morality, and
remedying the heart diseases, the appetite of eating and drinking and the sexual
appetite, the flaws pertaining to the tongue, anger, malevolence, and envy,
prominence and prestige and ostentation and loving to be seen by people analysis
and remedy, pride arrogance, and self-admiration.
Appears from these topics briefing reform all aspects of Muslim life in the
community was a governor or parish.
EFFECTS OF IT UPON WORSHIPERS AND SAINTS:
The author said about the worshipers and saints some things that show the reality
of seclusion and mixing with humanity because the majority of them are located in
seclusion does not mingle with members of the community they think the seclusion
is good so the author beyond these dead fantasies because it is harmful to members
of the community and detrimental to the same community as well.
Where he stated the following topics: the chapter of seclusion, the difference in the
Seclusion and companionship, which is better?
To mention the benefits of separation and seclusion and revealed right in its
virtues, and mentioned the benefits:
1- dedication to worship
2- Getting away from sins like backbiting, commanding the good and
forbidding the evil, hypocrisy, being inadvertently imbued by their bad
manners.
3- Freeing oneself from temptation and dissension.
4- Saving oneself from the evils of humans.
5- To avoid people’s greed as well as yours.
6- Getting rid of unpleasant and foolish persons.(28)
In the chapter of evils of solitude and benefits of keeping company are:
1- Learning and teaching knowledge
2- Exchanging benefits,
3- Improving one’s manners,
4- Enjoying intimacy
5- Receiving rewards,
6- Modesty,
Finally he said about manners of solitude:
One should seek by solitude to spare the evils of humans and the vice versa. One
also wants to avoid inability of fulfilling the rights of fellow Muslim, and being
dedicated to worship. In one’s solitude, one should stick to obtaining knowledge
and righteous deeds, divine remembrance and contemplation. Thus solitude should
yield its fruits. People should scarcely visit him in solitude so that he should enjoy
his time properly. He should also give up inquiring about their affairs and disregard
idle talk. All such things find their way to his heart so much that they will turn up
and tease him while performing prayers. The news to one’s ears is like seeds to the
land. He should be contented with reasonable living, otherwise; he will be impelled
to mix up with humans. He should endure their evils and overlook their praise of
him; since this can undermine his resolution to advance towards the hereafter. He
should resort to a righteous friend who can entertain him for a while. In fact, this
will assist him to carry on. Enduring solitude comes from giving up all hopes in the
life of this world. He should frequently remember death and solitude in one’s grave
when ever his resolution weakens. Truly, death never abolishes intimacy with the
almighty. Allah says: think not of those who are killed In the Way of Allah as dead.
Nay, they are alive, with their Lord, and they have provision (29)
The same applies to a man combating his whims and dedicating himself to virtues.
It was reported that some of the followers of Muhammad said: we came back from
the lesser jihad to the greater jihad (30)
In these lines, his idea good lesson confined from this texts mentioned and refused
all false concepts have some Sufis who have been affected by the philosophy of
Greece or of others. As mentioned in the chapter to Al-simaa that the meaning of
Al-simaa concerns to singers but the correct meaning or concept belong to
recitation of the Quran and listening for reflection and contemplation of the
universe and in the verses of the Quran.
EFFECTS OF IT UPON BUSINESSMEN:
The impact of this book on businessmen in two angles: first generally instructions
and special instructions for businessmen. As he starts this chapter from the
wording: out of his wisdom, the almighty Allah has created this world for man to
seek subsistence either for his life in this world or that to come. Here, we deal with
manners pertaining to earning living through various crafts. (31)
And the general public need to reform the morals and beliefs, and this book
includes all aspects mentioned in the provisions of moral legitimacy if he want to
say must for Muslim to decorate itself with ethics of Muhammad (PBUH) and he is
commanded to take him a role model in all aspects of his life.
The chapters are specific for businessmen as follow:
1- Merits of Earning living
2- Contract with conditions (validity with contracting parties, object and
wording, doing justice and avoiding inequity, Good treatment, trader’s
concern about his religion) and this concerning to his religion show by these
six: 1) good intention, 2) he should seek thereby fulfilling a communal
obligation, 3) he should not be totally distracted by the worldly gaieties, 4)
he should continually remember the Almighty in the market, 5) he should
not be greed so much that he reaches the market the first and leave it the last
one, 6) he should also shun suspicious transactions.
First kind: the lawful and the prohibited, virtues of the lawful and evils of the
prohibited, degree of the lawful and the prohibited, degrees of piety
Second kind: level of doubtful matters, doubting the cause of legality and
prohibition. Both the lawful and the prohibited may be confused so much that they
become unidentifiable, investing the lawful and the prohibited, repentance from
economic inequity.
Third kind: In the lawful and prohibited, search and question, and the assault,
neglect.
Fourth kind: in the chapter of lawful and prohibited, to turn your financial
atrocities
Appears from these topics and details that the author confirm morally angle and
also did not ignore legal provisions but did not mentioned it in detail arguing that
ethics is the basic element in all the habits of the Muslims and their transactions,
including trade related to lawful and prohibited.
EFFECTS OF IT UPON NON-MUSLIMS:
The wisdom of Allah requires that be different views of people in the small
problems or major things and because the Allah created them in different shapes
with different knowledge and power of understanding and moods, preferences and
desires, often leads different people to the occurrence of strife and conflict between
members of the community or between groups and all categories. As Allah say in
Quran: and if Your Lord had so willed, He could surely have made mankind one
Ummah [nation or community (following one Religion Only i.e. Islam)], but they
will not cease to disagree (32)
And Allah also did not leave His creation independently but prescribed the right
path for them that is the path of reform as Allah say: there is no good In Most of
their secret talks save (in) Him who orders Sadaqah (charity In Allah’s Cause), or
Ma'rûf (Islâmic Monotheism and All the good and righteous deeds which Allah has
ordained), or conciliation between mankind, and He who does this, seeking the
good pleasure of Allah, we shall give Him a great reward. (33) And also says in
other verses: the believers are only those who, when Allah is mentioned, feel a fear
in their hearts and when his Verses (this Qur’an) are recited unto them, they (i.e.
the verses) increase their Faith; and they put their trust in their Lord (Alone) (34)
The author was keen to reform the non-Muslims and stressed that this reform of
the Better action, he said: the work of the son of Adam anything is better than
prayer, good fences and good behavior (35)
Also companions of Muhammad (PBUH) Allah bless them, and the scholars were
keen on seeking this good in it. The author was confined to the Muslim
reconciliation among them, but also included the all humanity even they are non
Muslim.
Appeared from this Book the importance of seeking to reform the individual and
society because that was the function of the prophets, scholars and the righteous,
who was usually target of each reformer and loving good people and who wants to
bring love and harmony between the hearts.
And the author explain that Allah initiated in Islam about the Islamic orders related
human life would lead to social cohesion and scar the enactment of the Muhammad
(PBUH) something to remove the damage on the individual and society and urged
Muslims to adhere to the unity of their community and encouraged non Muslim to
accept the call of Islam until they get success eternal is the most important quest
for reform among the people with sincerity and faith. Allah says: My guidance
cannot come except from Allâh, In Him I trust and unto Him I repent. (36)
Conclusion:
This work has taken Important Points and Objectives from The Minhaj Al-Qasidin
of Ibn Al-Jawziyy which in turn is a Summary of that Magnus Opus of Imam alGhazali The ‘Ihya Ulum Ad-Din’, however Ibn Al-Jauzi Compiled the book free
from weak or fabricated Hadith. Ibn Jawzi Says ” I Have relied only on Authentic
an famous narrations, and I deleted from or added to the original book what seems
necessary” The Four Chapters of this Book are: 1) Acts of Worship 2) Customs 3)
Destructive Flaws 4) Means of Salvation.
Finally ibn-ul-qudamaah summarized this book and named it “Mukhtasar Minhaajul-Qasideen” and did not change in topics but add suitable verses and traditions to
topics of book and remove any weak or false traditions.
Reference
*Associate Professor NED University, Karachi
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21Al-Quran: 13/11
22Al-Quran: 11/88
23Al-Quran: 9/71
24Muslim, Sahih Muslim, H:2585
25Muslim, Sahih Muslim, H:55
26Muslim, Sahih Muslim, H:5922
27Muslim, Sahih Muslim, H:5376
28Ibn-ul-qudaamah, Mukhtasar Minhaj-ul-Qasideen, P:210
29AL-Quran: 3/169
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31Ibn-ul-qudaamah, Mukhtasar Minhaj-ul-Qasideen, P:190
32AL-Quran: 11/118-119
33AL-Quran: 4/114
34AL-Quran: 49/10
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36AL-Quran: 11/88