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منهاج القاصدين ومفيد الصادقين
- GenresReligion
1533 pages, Hardcover
Published January 1, 2010
14 people are currently reading
380 people want to read
About the author
Ibn al-Jawzi
281 books25 followersAbu al-Faraj Jamal al-Din Abd al-Rahman ibn Abi Hasan Ali Al-Jawzi also known as Ibn al-Jawzi (c. 1116 – 16 June 1201) (Arabic: ابن الجوزي) was a Muslim jurisconsult, preacher, orator, heresiographer, traditionist, historian, judge, hagiographer, and philologist who played an instrumental role in propagating the Hanbali school of orthodox Sunni jurisprudence in his native Baghdad during the twelfth-century. During "a life of great intellectual, religious and political activity," Ibn al-Jawzi came to be widely admired by his fellow Hanbalis for the tireless role he played in ensuring that that particular school – historically, the smallest of the four principal Sunni schools of law – enjoy the same level of "prestige" often bestowed by rulers on the Maliki, Shafi'i, and Hanafi rites.
Ibn al-Jawzi received a "very thorough education" during his adolescent years, and was fortunate to train under some of that era's most renowned Baghdadi scholars, including Ibn al-Zāg̲h̲ūnī (d. 1133), Abū Bakr al-Dīnawarī (d. 1137–8), Sayyid Razzāq Alī Jīlānī (d. 1208), and Abū Manṣūr al-Jawālīkī (d. 1144–5). Although Ibn al-Jawzi's scholarly career continued to blossom over the next few years, he became most famous during the reign of al-Mustadi (d. 1180), the thirty-third Abbasid caliph, whose support for Hanbalism allowed Ibn al-Jawzi to effectively become "one of the most influential persons" in Baghdad, due to the caliph's approval of Ibn al-Jawzi's public sermonizing to huge crowds in both pastoral and urban areas throughout Baghdad. In the vast majority of the public sermons delivered during al-Mustadi's reign, Ibn al-Jawzi often presented a stanch defense of the prophet Muhammad's example, and vigorously criticized all those whom he considered to be schismatics in the faith. At the same time, Ibn al-Jawzi's reputation as a scholar continued to grow due to the substantial role he played in managing many of the most important universities in the area, as well as on account of the sheer number of works he wrote during this period. As regards the latter point, part of Ibn al-Jawzi's legacy rests on his reputation for having been "one of the most prolific writers" of all time. As scholars have noted, Ibn al-Jawzi's prodigious corpus, "varying in length" as it does, touches upon virtually "all the great disciplines" of classical Islamic study.
Ibn al-Jawzi received a "very thorough education" during his adolescent years, and was fortunate to train under some of that era's most renowned Baghdadi scholars, including Ibn al-Zāg̲h̲ūnī (d. 1133), Abū Bakr al-Dīnawarī (d. 1137–8), Sayyid Razzāq Alī Jīlānī (d. 1208), and Abū Manṣūr al-Jawālīkī (d. 1144–5). Although Ibn al-Jawzi's scholarly career continued to blossom over the next few years, he became most famous during the reign of al-Mustadi (d. 1180), the thirty-third Abbasid caliph, whose support for Hanbalism allowed Ibn al-Jawzi to effectively become "one of the most influential persons" in Baghdad, due to the caliph's approval of Ibn al-Jawzi's public sermonizing to huge crowds in both pastoral and urban areas throughout Baghdad. In the vast majority of the public sermons delivered during al-Mustadi's reign, Ibn al-Jawzi often presented a stanch defense of the prophet Muhammad's example, and vigorously criticized all those whom he considered to be schismatics in the faith. At the same time, Ibn al-Jawzi's reputation as a scholar continued to grow due to the substantial role he played in managing many of the most important universities in the area, as well as on account of the sheer number of works he wrote during this period. As regards the latter point, part of Ibn al-Jawzi's legacy rests on his reputation for having been "one of the most prolific writers" of all time. As scholars have noted, Ibn al-Jawzi's prodigious corpus, "varying in length" as it does, touches upon virtually "all the great disciplines" of classical Islamic study.
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Displaying 1 - 4 of 4 reviews
April 25, 2018
منهاج القاصدين هو عملية تهذيب لكتاب إحياء علوم الدين لكن ابن الجوزي لم ينقل كل آراء الغزالى فى كتابه وإنما تصرف فى بعضها وبعض الأبواب نقد فيها رأى الغزالى كما فى كتاب السماع
والملاحظ فى الكتاب هو كثرة الإسناد بحيث يذكر متن الأثر بإسناده كاملاً وهذا ما دفع ابن قدامه ﻹختصار الكتاب وسماه بمختصر منهاج القاصدين
ولذلك لو هدفك من الكتاب هو الموضوع فعليك بالمختصر
أما لو هدفك من الكتاب هو تحليل لطريقة ابن الجوزي فى التربية فعليك بالمنهاج
وإذا أردت تحليل آراء الغزالى فعليك بالإحياء
وأفضل من هذب الإحياء هو صالح الشامى فى كتابه المهذب من إحياء علوم الدين حيث حافظ على روح كتاب الإحياء
والملاحظ فى الكتاب هو كثرة الإسناد بحيث يذكر متن الأثر بإسناده كاملاً وهذا ما دفع ابن قدامه ﻹختصار الكتاب وسماه بمختصر منهاج القاصدين
ولذلك لو هدفك من الكتاب هو الموضوع فعليك بالمختصر
أما لو هدفك من الكتاب هو تحليل لطريقة ابن الجوزي فى التربية فعليك بالمنهاج
وإذا أردت تحليل آراء الغزالى فعليك بالإحياء
وأفضل من هذب الإحياء هو صالح الشامى فى كتابه المهذب من إحياء علوم الدين حيث حافظ على روح كتاب الإحياء
June 14, 2012
الفصل الأول من هذه المسألة من العبادة، والفصل الثاني من المشاكل العادات اليومية، الفصل الثالث من الأشياء التي هي مدمرة. والفصل الأخير من الأشياء التي حفظها.
April 3, 2019
مجلد يوضح منهاج القاصدين إلى الله تعالى في جميع شئون حياتهم، وخاصة الشئون الخفية والأعمال القلبية ... فهو اختصار و تهذيب ل أحياء علوم الدين مع أضافات و أجتهادات ل الامام أبن الجوزى رحمه الله
March 28, 2017
good perception of ibadat
Displaying 1 - 4 of 4 reviews