Mukhtasar Minhaj Al-Qasidin (Towards the Hereafter) pdf download

MUKHTASAR MINHAJ AL-QASIDIN (TOWARDS THE HEREAFTER) – Book Sample

About the Book – Mukhtasar Minhaj al-Qasidin (Towards the Hereafter)

Mukhtasar Minhaj Al-Qasidin is an abridged version of ibn Al-Jawzi’s summary of Imam Abu Hamid Al-Ghazali’s well known book, Ihya Ulum Ad-Din. In Imam Al-Ghazalis Ihya Ulum Ad-Din (The Revitalization of Sciences of Religion) apparently has some defects that only scholars can realize, such as the narrations which have been traced back to the prophet while they are fabricated or inauthentic.  Therefore, Imam Ibn Al-Jawziyy compiled this book free of those defects, while retaining the benefits on the original book.  In this book the author relied only on famous and authentic narrations.

Introduction

Praise be to Allah, Who showers His mercy on all His servants, and guides His olx;dient servants to the straight path. I testify that there is no god but Allah, the One Who has no partner, and that Muhammad ls His Messenger and servant. 0 Allah! Bless our Prophet Muhammad and his honorable family:

When I read ibn Al -Jawziyy’ s Minhaj Al-Qasidin, I found it very beneficial for people. So, I decided to read it once more in order to absorb its deep meanings. Yet, when reading it for the second time, my admiration for it greatly increased. I found it so elaborate that I liked to outline it focusing on the important points and objectives. In doing so, I left out some topics, which are dealt with in other famous books. Also, I did not follow the order of the original book, and included some additional notes that are necessary: Prophetic Aluuiith and comments.

However, the author of Minhaj Al-Qasidin, ibn Al-Jawziyy, says: Imam Al-Ghazali’ s lhya’ ‘Ulum Ad-Din (The Revitalization of the Sciences of Religion) has some defects that only scholars can realise, such as the narrations which have been traced back (to the Prophet) while they are fabricated or inauthentic. Therefore, I have compiled a book free of those defects, and retaining the benefits of the original book (lhya’). I this book, I have relied only on authentic and famous narrations, and I deleted from or added to the original book what seems necessary.

Useless Knowledge – Mukhtasar Minhaj al-Qasidin (Towards the Hereafter)

Argumentation with the sole intention of boasting and defeating others is the source of evil mam1ers. It leads to pride and showing-off, which will be of no avail in the Hereafter.

The Prophet (peace and blessings of Allah be upon him) is reported to have said:

“On the Day of Judgment, the most grievous torment will be inflicted upon a scholar whose knowledge was of no avail.” ((Reported by At-Tabarani))

Ethics of the Teacher and the Student

The student should start with purifying his own soul, and steer clear of evil manners, for knowledge is the worship of the heart. He should dedicate his life for seeking knowledge. The early Muslims used to give precedence to knowledge over anything else. For example, Imam Ahmad (may Allah have mercy upon him) did not marry except after the age of fourteen.

To the student the teacher should be like a physician to a patient. The student should serve his teacher. In his Jami’ Bayan Al-‘iIm wa Fadlih, Ibo ‘Abdel-Barr states that Ibn ‘Abbas (may Allah be pleased with them both) used to hold the rein of Zayd ibn Thabit’s mount and derive it, saying, “This is what we are required to do with scholars.”

The student should be on his guard against feeling pride, for it is the flaw of the ignorat1t. He, further, should evaluate things and give preference to his teacher’s opinion over his own. In Al-Jami’ li Akhlaq Al-Rawi wa Adab As-Sam’, Al­Khatib Al-Bughdadi reported that ‘Ali (may Allah be pleased with him) said: “It is the right of the scholar to greet the public in general and to be greeted in particular. You should sit before him and avoid overburdening him with questions. You should not divulge his secrets, nor backbite people in his presence, nor find his faults … “

The student, at the beginning of seeking knowledge, is recommended not to occupy his mind with the differences of scholars in order not to perturb his mind.

As to the teacher, he should be patient and forbearing. He should dedicate his efforts in teaching knowledge for the Sail<e of Allah, and not to seek not rewards or gratitude from people. Early Muslim scholars used to refuse gifts from students. Tile teacher should offer advice to his students and follow the best manners in this regard.

The teacher, furthermore; should teach his student what the latter can understand and comprehend. More importantly, the scholar should behave according to his knowledge. Allah, Most High, says:

(Do ye enjoin right conduct on the people, and forget (to practise it) yourselves, and yet ye study the Scripture? Will ye not understand?) ((Al-Baqarah: 44))

Categories of Scholars – Mukhtasar Minhaj al-Qasidin (Towards the Hereafter)

Scholars may be classified into two classes, namely, evil scholars and righteous scholars. Each class has its own characteristics, which may be outlined as follows:

Righteous scholars are distinguished by the following characteristics:

a) Avoiding praising and intermingling with rulers and people in charge. Sa’ id ibn AI-Musayyab said: “If you see a scholar knocks the doors of rulers, you should beware of him for he is a thief.”

Some early scholars said, “Scholars do not gain a worldly gift from rulers except by instructing the latter lessons on religion.”

b)            Refraining from issuing legal verdicts except with knowledge. Early Musliln scholars used to refer people to one another for the sake of issuing Islamic rulings regarding issues. ‘Abdur-Rahman ibn Abi Layla (may Allah have mercy on him) criticized scholars who were hasty in issuing Islamic ruling, saying: “I have been contemporary with one hundred and twenty Companions of the Prophet (peace and blessings of Allah be upon him), and it was their custom to wish that no one asked them about a given question but another brother in Islam answered him. However, after they passed away, people claimed to be knowledgeable and hastily answered questions. If they had been presented to ‘Umar, he would have consulted all those who participated in the Battle of Badr regarding the answer of these questions.

c)            Following the way of the Co1npanions and Righteous Successors (Tabi’un).

d)            Steering clear of (Bid’ah) heresy and innovation in religion.

e)            Searching for the objectives of the legal rulings as possible.

f)             Giving precedence to the Hereafter over this world, and preferring the useful knowledge to other sciences that of scarce benefits.

In this context, Shaqiq Al-Bukhari (may Allah have mercy on him) said to Hatim, “You have accompanied me for some time, what have you learnt from me?” The latter replied, “I have learnt the following eight: 1-I have noticed that people used to keep every valuable thing they possess. Then I reflected upon the Qur’anic verse:  (What is with you must vanish: what is with Allah will endure.} (An-Nahl: 96)

So I decided to keep my valuable things with Allah, Most High.

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