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SalafiTalk.Net - Kitab-ar-Ruh - Its Attribution To Ibn Al-Qayyim

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Kitab-ar-Ruh - Its Attribution To Ibn Al-Qayyim

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Posted By Topic:Kitab-ar-Ruh - Its Attribution To Ibn Al-Qayyim-- page: 12

abdul.azeem 03-22-2008 @ 12:08 PM Notify Admin about this post

Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een(KSA/ Bangalore,

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Ibn al-Qayyim Declares Soofeeyah From 72 Sects Doomed To Hellfire!

Introduction:-Neo-Soofeeyah resorted to wrap the taqleed-strand around their defenses of those whom they considered

deviant, astray, salafee...!

While it was an obligation to return to the truth when they have the entire Qur'aan and the clear Sunnah in opposition to their

beliefs! How on earth a sane Muslim can justify the fake stories from a book like fadaail-e-aamaal and rest of soofee fiction?

Soofees are truly insane!

Out of the vast treasure left behind by ibn al-Qayyim you had ONLY the disputed Kitab-ar-Ruh to hang onto? Then you built

hanbalee sufism and shamelessly included Ibn al-Qayyim amongst them?

I will list insha Allaah what the research of the scholars has been with regards to this book and the radd of Ibn al-Qayyim

upon the Soofees and their khuraafee practises so that there remains no doubt and confusion with the permission of Allaahregarding Ibn al-Qayyim and his aqeedah!

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There are six important things to be observed.

Firstly:- The soofees attempt to refute the salafees using their Mu`tazilee/Kullaabee/Asharee usool. If you were to ponder with

slightest of justice and fairness, it is from the salafee usool to reject anything that opposes the Qur'aan and the Sunnah as

understood by the Salaf-us-Saalih; even if it comes from the most greatest of their scholars!

Secondly:- The soofees pick up isolated statements and disputed ascriptions of books/ statements upon certain Ulamaa and

build their whole manhaj around it. If they were to gather all the statements of the same scholar in question, his usool then

they would miserably fail in proving their deception!

Thirdly:- The one whom they claim to blind follow in furoo, they oppose the same one in usool. The one whom they claim to

blind follow in creed, they strenuously oppose him in fiqh. Then the one whom they claim to blind follow in hadeeth and its

sciences, they would vigorously oppose him in creed.

As for the ahl-us-Sunnah, then they follow the Qur'aan and the Sunnah as understood by the salaf and leave whatever

opposes it!

Fourthly:- The soofees claim to be hanafees and the hanafee usool renders Khabr-al-Waahid even if it be SAHEEH reported

by Bukhaaree/Muslim does not reach ilm yaqeeni. Then how do they accept kitaab-ar-Ruh and most of the narrations in it

relating to dreams and events that are extremely weak?

And this related to the aspects of Aqeedah and they have no hesitation in accepting it, while they reject Kharb-ul-Ahhaad in

the matters of fiqh.

Astonishingly, they also reject certain aspects of aqeedah of

ahl-us-Sunnah with an excuse of Khabr-ul-Ahhaad!

Fifthly:- a)Even if they press most vehemently upon Shaykh Bakr rahimahullaah's research and his stance with regards to

Kitab-ar-Ruh, then they should follow him conclusively and do not draw conclusions about Ibn al-Qayyim until they have fair

knowledge of what he wrote in Kitab-ar-Ruh-Wa-Nafs-al-Kabeer.

b) They should also clarify if this book was written before I'laam-ul-Muwaqqi`een ann` Rabbil-Aalameen based on clear

evidences. I would appreciate even if you can prove to me this book was written after Zaad-al-Maad, let alone I'laam.

c) Inform the Aqeedah of Ibn al-Qayyim and publicise it based on all his available works and dont restrict to one book.

Sixthly:- When it is only the Salafee Scholars who warn against this book, then i t does not befit the sects in opposition except

that they prove based on evidences from the Qur'aan & the Sunnah as understood by the Salaf-us-Saalih following the rules

of science of hadeeth. Not that the book in and itself it a PROOF and HUJJAH!

[See Kitaabun Hazzara Min-al-Ulamaa of Mash`hoor Hasan Volume 2 where he has listed Kitab-ar-Ruh]

I begin with what Ibn al-Qayyim rahimahullah said in his most famous

book of Usool, I'laam-ul-Muwaqqi`een ann` Rabbil Aalameen about Soofeeyah!

This should send shock waves around soofee circles and let the blood

in those hands clot that have given secret bayah to their fake shaykhs

by the permission of Allaah, the Mighty and Majestic!!!http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=6534 (2 of 34)3/4/2010 11:34:13


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Ibn al-Qayyim rahimahullaah said:

And such is the plight of these (72) innovated sects (that are upon this path of baathil ta`weel) with regards to the Sharee'ah.

Each of these sects misunderstood Shareeah in a way different from the other sects, claiming their understanding to be that

which was intended by the Saahib-ush-Shara`(meaning the Messenger of Allaah Sallallahu Alaihi Wa Sallam). This (baathil

Ta`weel) ruptured the Shareeah apiece, such that even the remnants did not reflet the shadow of its original self.

The Saahib-ush-Shara` (Salwaathullaahi wa salaamuhu alayhi) knew that the like of this would follow so he Sallallahu alaihi

wa sallam said: "My Ummah will devide into 73 sects, all of them wil l be in the hell fire, except for one. He meant by this

"one" the group which follows the Sharee'ah (Quràan & the Sunnah) upon dhaahir, apparently and does not make ta`weel to

change its intended meaning.

When you reflect upon the amount of fasaad that has occured in the Sharèeah during this time, you will find that most of itwas from the direction of ta`weel(explaning the Sharèeah with other than its intended meaning, that which was understood

by the Sahabah), and it will be starkly apparent to you that the illustration of the Messenger of Allaah Sallallahu Alaihi Wa

Sallam is Saheeh (in describing the 72 sects doomed for hellfire and only one group being upon the truth).

quote:

And the first and foremost to modify this greatest of cure (meaning the Sharèeah

explained by the Messenger of Allaah as understood by the Salaf-us-Saalih without

Ta`weel) were: al-Khawaarij, then Mutazilah, then Ashaairah, then the

Sufeeàh. Then came Abu Haamid (meaning al-ghazaalee) who caused the valley tolandslide over!

[See I'laam Volume 6 page 191,192 ~ Checking Of Shaykh Mash`hoor Hasan]

What endorses this fact further is that a very similar saying has been documented by Ibn Rushd in his work,al-Kashf ann`

Minhaaj-il-Adillah Fee Aqaaidil-Millah where he refutes these baathil sects of deviation.

To be continued Insha Allaah!



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ibnQayyim_Soofeeyah.jpg(97

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Joined: Nov 2002Shaykh Al-Albaanee rahimahullaah On Kitaab ar Ruh

Attached is the reply of Shaykh Nasir rahimahullaah about attribution of Kitab ar Ruh to Ibn al-Qayyim rahimahullaah. I will list

in due course from various other books of the Shaykh rahimahullaah, his kalaam in this regard.

Shaykh al-Albaanee rahimahullaah said in the footnotes to Aayaathul-Bayyinaath, page 22 -

( 45 - 46 ) " " : ( 87 )

See pages 45-46 from Kitab-ur-Ruh which is attributed to Ibn al-Qayyim rahimahullah for verily in it are strange and odd

narrations and views. We shall see some of these later. (And he points to) page 87 - where he mentions some of them and

their inauthenticity.

On page 38, Shaykh Nasir rahimahullaah commented -

( 69 )

" " ( 8 ) :

:

: ( )

( ) :

"

:

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" " .

Can_Kitab_Ruh_Be_Trusted.rm(124

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Shaykh Ibn Baaz rahimahullaah On Kitab ar Ruh Attributed To Ibn al-Qayyim

Attached is the response of Shaykh Ibn Baaz rahimahullaah with regards to Kitab ar Ruh! I will add later on insha Allaah what

the Shaykh rahimahullah said about Thalqeen and its related athar from Imam Ahmed rahimahullaah.

This was also rebutted by Shaykh Saalih al-Fawzaan hafidhahullaah in hisRadd alaa Faisal Muraad Alee Radhaa Feema Kutubuhu An` Sha`an al-Amwaath Wa Ahwaalihim! This contains a write-up

praise from Shaykh Ibn Baaz rahimahullaah.

Shaykh_Ibn_Baaz_On_Kitab_Ruh.rm(120

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Ibn al-Qayyim Declares Soofees To Be From 72 Sects Doomed To Hell Again!!

Before anyone should claim, I picked up a rare quote from I'laam and G.F.Haddaad's muqallids circulate his baathil tafseer of

some words of Ibn al-Qayyim in his Nooneeyah, I would like to re-assert that Ibn al-Qayyim really meant it insha Allaah.

Here is a scan from Sawaaiq al-Mursilah, so you have another task to prove if he this was written before Kitab ar Ruh, if this

ascription to Kitab ar Ruh is really correct!!!



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More to follow Bi-Idhnillaah!!

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Shaykh Muhammad Ibn Saalih al-Uthaimeen rahimahullaah On Kitab ar Ruh

Attached is the audio of Shaykh Muhammad rahimahullaah on Kitab ar Ruh. He points out that it contains narrations that are

not authentic.

Ibn_Uthaimeen_Kitab_ar_Ruh.rm(71

Kbytes)



India)

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Ibn al-Qayyim On Sofee-Shaythaan Relationship

: "

".

: "

[Ighaathathul Lufhaan Page 125]

Ibn al-Qayyim said in his famous book Ighaathathul Lufhaan,

quote:

And what is better than that which has been said by Aboo Ahmed ash-Shayraazee: "The

Soofeeyah used to mock at the Shaythaan but now, Shaythaan makes fun of the Soofeeyah!!!"

And the succeeding quote is better & more befitting!!!

I am sure, the Shaadhilee Soofee disorders dont want to know if this was written before Ibn al-Qayyim met Ibn Taymiyyah or

after?



India)

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Shaykh Muqbil On Kitab ar Ruh

209 "" - -

: : .

:

[Al-Muqtharah Fee Ajwibathi As`ilathil-Musthalah]



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Posts: 305Joined: Nov 2002 Usool Of Ibn al-Qayyim Is The Usool Of Maalik Ibn Anas - On Kashf & Dreams

In Comparison To Qur'aan & Sunnah

This ibaarah clearly shows what the level of Kashf & Dreams are in the Shar'eeah. Amazingly, much much below Qiyaas. So

this is the manhaj of Ibn al-Qayyim rahimahullaah!

You will not find apart from this insha Allaah a single instance where he rahimahullaah quoted any radd from many rudood of

the scholars from the Taabi'een and Attba ut Taabi'een upon Abee Haneefah rahimahullaah inspite of them being numerous.

And right after this he quotes the usool of Maalik rahimahullaah which demolishes the claims of soofeeyah!


S l fiT lk N Ki b R h I A ib i T Ib Al Q i


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S l fiT lk N t Kit b R h It Att ib ti T Ib Al Q i


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Joined: Nov 2002Awesome Observation & Point Of Benefit Of Shaykh Abdul Muhsin al-Abaad

Hafidhahullaah

I found this narration in Kitab ar Ruh on page 223. And in Zaad al-Ma`aad 4/101.

This leaves the soofeeyah in hot water insha Allaah! This also does not contradict with the research of Shaykh Bakr

rahimahullaah nor the statements of Shaykh Naasir, Shaykh Ibn Baaz rahimahumullaah!

:

: ( )

: :

( )

....

) " 69 30

"

: ( 262

( 173 )

[Source:- www.sahab.net- I could not locate the audio from the Sunan an-Nisa'ee dars, if someone has it, please post it here

- JazakAllaahu Khayran]


SalafiTalk Net Kitab ar Ruh Its Attribution To Ibn Al Qayyim
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Precedence Of as-Siddique Over Confirmed Muhaddath

Ibn Taymiyyah rahimahullah said:

As we have mentioned previously, it has been established in the sahih hadith, that Umar radhiAllaahu anhu is a muhaddath of

this nation. For any other muhaddath, or receiver of inspirations and intuitions which we assume to exist in this nation, Umar

radhiAllaahu anhu is better than him. And yet, Umar always did that which was obligatory upon him: to measure anything that

occurred to him against that with which the Prophet (Sallallahu Alaihi Wa Sallam) was sent.

Sometimes they would be in agreement, and this would be evidence of the high rank of Umar and his piety. In this way, the

Qur'an was revealed ratifying the opinion of Umar which he had expressed before it revelation on several occasions. Other

times, what occurred to Umar would be at variance with the message of Muhammad (Sallallahu Alaihi Wa Sallam), and Umar

would retract his original position as soon as he realized this, as in his retracting his opinion at the treaty of Hudaibiya when at

first he was determined that the Muslims should engage the Mushrikeen in battle. This was after a consultation between

Umar and the Prophet (Sallallahu Alaihi Wa Sallam). This hadith is well known, and is found in the collection of Bukhari and

others.

The Prophet (Sallallahu Alaihi Wa Sallam) set out to make 'umrah (minor pilgrimage) in the sixth year of the migration along

with fourteen hundred Muslims. These were are the Muslims who took the oath under the tree. The Prophet had made a

treaty with the associationists, after discussions with them, in which it was stipulated that he should turn back to Madinah in

that year and come for 'Umrah in the following year. There were various other conditions which seemed to be unfair to the

Muslims. This was extremely difficult for many of the Muslims, and Allah and His Prophet knew best the great benefits in that

treaty. Umar was one of those who strongly disliked this treaty such that he said to the Prophet: "O, messenger of Allah, are

we not on the way of truth, and our enemy is in falsehood?" The Prophet answered: "Of course." Then, Umar said: "Are not

our dead in paradise, and their dead are in the fire?" The Prophet said: "Of course." Umar said: "So why, then, do we give into humiliation in our Deen?" The Prophet said to him: "I am the Messenger of Allah, and He is my helper, and I am not

disobeying Him." Umar went on to say: "Didn't you used to inform us that we would come to the Ka'aba and circle around it?"

The Prophet said: "Yes, but did I say that you would come to it this year?" Umar said no, and then the Prophet said: "Verily,

you will come to it, and circle around it."

Thereupon, Umar went to Abu Bakr radhiAllaahu anhu and said to him the same things that he had said to the Prophet. Abu

Bakr radhiAllaahu anhu answered him with the same answers which the Prophet had given Umar, though he had not heard of

the conversation between them.

Abu Bakr was therefore superior in his harmony with Allah and His Prophet than Umar. Umar subsequently retracted his

position and said about this incident: "For that incident I did many works" (i.e. seeking the forgiveness of Allah.)

In a similar fashion, when the Prophet (Sallallahu Alaihi Wa Sallam) died, Umar denied his death at first. Then, when Abu


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Bakr told him that he had indeed died, he retracted his first statement.

Also in the battles against those who withheld their zakat, during the caliphate of Abu Bakr. Umar said to him:

"How can you fight the people when the Prophet said: "I have been ordered to fight the people until they testify that their is no

deity other than Allah and that I am the messenger of Allah. When they do that, their lives and their property are protected

except for the rights of Islam."

Abu Bakr said to him: "By Allah, if they were to withhold a single binding rope which they used to pay to the Prophet

Sallallahu Alaihi Wa Sallam, I would fight them for their refusal to pay." Umar said: "By Allah it was nothing other than that Isaw that Allah had inspired in his heart fighting them, and I knew that it was the truth."

quote:

This and other examples like them show the higher rank of Abu Bakr over Umar, even

though, as we have seen, Umar was muhaddath, one who is addressed with the truth.

This is because Abu Bakr was As-Siddique (i.e. ever-truthful, ever-believing), and one

who is siddique takes from the Prophet, the protected from falling into error everything

which he says and does. On the other hand, one who is muhaddath takes things from his

own heart or intuitions, and these are not protected from falling into error, and so he

needs always to measure them against that which has been brought by the Prophet, the

protected from falling into error.

Thus, Umar used to consult with the companions, may Allah be pleased with them, and to discuss with them, seeking their

counsel in various affairs. Furthermore, they used to disagree with him on some things, and so they would present their

arguments from the Qur'an and the Sunnah, and Umar would present his arguments from the Qur'an and the Sunnah. Umar

accepted from them this disagreement and discussion, and never said to them: "I am muhaddath, I receive inspirations and

visions, and so you should accept that which I say and not oppose me therein." So anyone who claims that he is an ally of

Allah, or his companions claim for him, that he is "enlightened", or receives inspirations such that it is obligatory to follow him

and accept from him all that he says, and not to oppose or question him and to defer to his opinion without regard for the texts

of the Qur'an and the Sunnah; such people he, and they are in gross error, and these are the people who are farthest astray.

Umar ibn Al-Khattab was better than any such people, and he was the Prince of the Believers and the khaleefa, and yet the

Muslims used to disagree with him and measure anything that he said or that any of them said against the standards of the

Qur'an and the Sunnah. The early scholars of Islam have unanimously agreed that the opinions of any man can be accepted

and can be rejected (i.e. are open to question) except for the statements of the Prophet (Sallallahu Alaihi Wa Sallam).

[See, Al-Farq Bayna Awliyaa-ir-Rahmaan Wa Awliyaa-ish-Shaythaan]

Then what is the state of fake soofee claimants to receiving DIRECTLY FROM AR-RAZZAAQ?


SalafiTalk Net - Kitab-ar-Ruh - Its Attribution To Ibn Al-Qayyim


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"One person asked Khidr that,"Have you ever seen any wali who is better than you?" Khidr replied, "Yes, I have. I once

visited the mosque of the Prophet. I saw Imaam Abdur Razzaq Muhaddith and he was teaching ahadith. The crowd and I


SalafiTalk Net - Kitab-ar-Ruh - Its Attribution To Ibn Al-Qayyim


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SalafiTalk.Net Kitab ar Ruh Its Attribution To Ibn Al Qayyim

listened to the ahadith from him. In one corner of the masjid there was a youngster sitting who had kept his head between his

knees away from the crowd. I said, Do you not see that ahadith of the Prophet are being taught? Why don't you also attend

the circle? He neither lifted his head nor did he look at me and said, "In that place are those who listen to ahadith from the

slave of Razzaq and here are those who listen to ahadith from the Razzaq! AND NOT FROM HIS ABD" Hadhrat Khidr said

that, "If you are indeed speaking the truth then tell who am I? He raised his head and said that, "If I am not mistaken, then you

are Khidr." Hadhrat Khidr then said, "From this I came to know that there are such wali of Allaah whom even I cannot

recognize."

[Taken From Soofee Fiction/Fadaail-e-Aamaal - Part - 2]

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Ibn al-Qayyim Confirms That Deobandee/Soofee Peer Was Receiving From

Shaythaan!!

Ibn al-Qayyim rahimahullaah not only quotes the same statements of his Shaykh Ibn Taymiyyah rahimahullah but also

proclaims the SAME OPINION!!!


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SalafiTalk.Net Kitab ar Ruh Its Attribution To Ibn Al Qayyim




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Q yy

So it seems to me, the new task for our soofee opponents is to prove if Madaarij us Saalikeen was written prior to Kitab ar

Ruh?

Ibn al-Qayyim says, many from the people of wild imaginations & ignoramus claim - "Haddathnee ann Qalbee" - So now youshould answer Ibn al-Qayyim whether your soofee peers heard from Shaythaan or from Allaah? From whom have they

received it?

Ibn al-Qayyim also reports what he HEARD (not read) from his Shaykh Taqiuddeen Ibn Taymiyyah rahimahullaah about this

Ummah not being in need of any saahibul-Kashf/Dream/Ilhaam!!!

Dear Soofees! Are you feeling too lonely? Why not find any other forged book on Dhahabee and we shall take it from there

insha Allaah?

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Overwhelming Shirk In The Ummah From The Direction Of Picture & Graves

:

.

[Ibn Qayyim Zaad al M'aad Volume 3]

Ibn al-Qayyim rahimahullaah said while discussing the narration where the Messenger of Allaah Sallallahu Alaihi Wa Sallamentered the house, performed the salaah in it, and then he would not enter it until the images were removed from it and in it is

a daleel for karaaha for performing Salaah in a house containing images....


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yy

The overwhelming Shirk in the Ummah has been from the direction of Pictures and Graves.

Mukhaalif mera hai badaa daana baana

Kyaa karoon Mizaaj mera hai bas shareefaana

Ye Raaz Hum Say Chhupaayaa hai Meer Waaz Ney

Key Misaal na ho meri badee ghusthaakhaana!!



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Status Of Kashf, Ilhaam, Dreams With Ibn al-Qayyim rahimahullaah

This is an explicit proof for what I have stated before that Ibn al-Qayyim's manhaj is the manhaj of Imam Maalik Ibn Anas

rahimahullaah.




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Ibn al-Qayyim rahimahullaah re-iterates in I'laam:

It is not possible in the least bit for us to reject what has come from Allaah and His Messenger Sallallahu Alaihi Wa Sallam for

1.Opinion of So and So OR

2.Qiyaas OR

3.Taqleed Of An Imaam OR

4.Dream OR

5.Kashf OR

6.Ilhaam OR

7.Whisperings Of The Heart......

Roop hai merey Soofiyaah ka badaa farishthaana




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Chhypey hein qalb mein shayatheen Khabeesaana

Ye Raaz Hum Say Chhupaayaa hai Meer Waaz Ney

Key har heelaa apney paas hai yahoodaana!!!

Hope you soofees stop making excuses behind Kitab-ur-Ruh. I am yet to reveal Ibn al-Qayyim's aqeedah bit by bit bi-

idhnillaah!!!

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Joined: Nov 2002Imam Ja'far As-Saadiq rahimahullaah's Admonition To Aboo

Haneefah rahimahullaahIbn Shabr`mah said: Abu Haneefah and myself entered upon Ja'far Ibn Muhammad Ibn Hanafeeyah and greeted him with

salaam for I had friendly relations with him. Then I addressed to Ja'far Ibn Muhammad rahimahullaah..'May Allaah grant us

benefit from you, this is a man from the people of Iraaq and he posesses fiqh and aql (intellect).

Ja'far said to me: Perhpas, this is (the same) individual who performs Qiyaas upon the deen with his opinion (rai`); then he

turned towards me and said: Is he Nu'maan (ibn Thaabith)? Then Aboo Haneefah said to him: Yes (It is me), may Allaah

grant you goodness.

Ja'far said to him: Fear Allaah! Do not perform qiyaas upon this deen with your opinion(rai`) for the first one to do qiyaas wasIblees. When Allaah Commanded him to perform sajdah to Adam (Alaihis-Salaam):

Iblees said: I am superior to him for You created me with fire and You created him with clay.

Then he said to Abee Haneefah: Inform me! about the kalimah whose former part is shirk and latter part is eeman?

Aboo Haneefah said: I dont know.

Ja'far said: It is Laailaaha Illallaah. If one were to only say, Laa Ilaaha and say nothing beyond that then he becomes a

mushrik. So this is the kalimah whose former part is shirk and the latter part is eemaan!

Then he(Ja'far as-Saadiq rahimahullaah) said: May you be upon destruction! What is greater and heavier with Allaah? Killinga soul that which Allaah has forbidden or zinaa?

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The Usool Of Imam Ahmed Is The Usool Of Ibn al-Qayyim

With Da'eef Ahaadeeth

Ibn al-Qayyim rahimahullah said in I'laam, the famous book of Usool:

The fourth Usool of Imam Ahmed rahimahullaah was to adopt mursal and da'eef hadeeth in order to extract rulings and base




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the fatwa upon with a condition that there is no saheeh hadeeth opposing it with fully connected chain of narration. He would

give precedence to such narrations over qiyaas. But be reminded, that da'eef does not imply baathil or munkar narration.

Neither it is such a hadeeth whose narrators have

allegations of narrating falsehood (meaning allegation of being liars).

quote:

Turning towards such narrations or putting them into practise is

FORBIDDEN!

But rather with Imam Ahmed rahimahullaah da'eef is a category of saheeh hadeeth or (preferably, with Imam Ahmed da'eef)

a category from the categories of hasan hadeeth. (With Imam Ahmed) there wasn't a categorization of Saheeh, Hasan &

Da'eef (while) with Imam Ahmed there is Saheeh, Da'eef and adh-Da'eef . And this da'eef hadeeth has several levels or

categories. So when Imam Ahmed would not find any opposing saheeh hadeeth in connection with this type of da'eef

hadeeth, or if he did not find any qawl from one from the sahabah or from the ijmaa opposing this hadeeth in question, then

he would give this type of hadeeth precedence over qiyaas and act upon manhaj) way of all the A'imma...

This is the reality of Ibn al-Qayyim's usool with regards to da'eef ahaadeeth in the matter of general fiqh! Then what about the

issues of Usool? Aqeedah?

The narrations found in Kitab-ar-Ruh are either weak or extremely weak and are similar to what Ibn Abee Dunya has

collected in Kitab-ar-Khuboor.

This usool alone demolishes the claims of the Soofeeyah, however, I will

list in detail the radd of Ibn al-Qayyim in the specific issues pertaining

to munkar soofee practises insha Allaah!

Anyone who has researched the books of Ibn al-Qayyim rahimahullaah, evenif the person has skimmed through 'Al-Manaar-ul-Muneef Fis-Saheeh-wad-Daeef' would not make such silly claims but

Soofeeyathul-Asr are infact

Hashawiyyathul-Asr and these claims do not come except from Hashawiyyathul-Asr!!!

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Joined: Nov 2002Dead Don't Hear & Reciting Quraan At The Grave is

Bidah

From the insinuation of the hashawiyyah of our times is to quote Ibn al-Qayyim rahimahullah ONLY from Kitab-ar-Ruh, in

order to decieve common people that they are his followers.

Neverthless the crux of my glare unsuspectingly implicates that this trait is inherited by these muraabithoon from their own

deobandee-soofee-asharee dogma!!

Ibn al-Qayyim rahimahullaah said in his most exemplary book of Usool:




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If from the specified terms & conditions of bequeth by the deceased is to recite the Qur'aan upon his(dead one's) grave thenthat which is obligatory first and foremost is to rather recite the Qur'aan in the mosque (an not at his grave even if thedeceased has specified as such in his will) and it is more beloved to Allaah and His Messenger and it will also benefit the

deceased. It is not befitting to leave what is most beneficial(to the dead) and most beloved deed to Allaah and adopt thatwhich is in opposition to it.

And some of them have concocted a grave fissiparous reasoning that one of the objectives of reciting the Qur'aan at

the grave is that the dead inside his grave shall be able to hear the recital of the Qur'aan and this is utterly wrong.

quote:




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Because hearing the Qur'aan and benefitting is restricted to one's life as it isa voluntary, facultative deed and with the death this choice of performing

actions and deeds is cut off.....

End of Ibn al-Qayyim's words....

[Source - I'laam Volume 4 page 500-501]

Watch the footnotes where Mashoor Hasan aal-Salmaan hafidhahullah said that Ibn al-Qayyim infact changed his position

about recital of the Qur'aan over the dead and restricted every other good deeds performed in order to benefit the dead to the

TEXTS (Qur'aan & Sunnah). This is from the greatest of the proofs that Kitab-ar-Ruh was written way before I'laam and Ibn al-

Qayyim changed his position alhamdulillaah.

Alhamdulillaah! Sheer victory for the Salafees!

What you soofees should also bluetooth into your hearts is the fact that Ibn al-Qayyim DOES NOT BELIEVE that the DEAD

HEAR INSIDE THE GRAVE!!!! These are the decisive words of Ibn al-Qayyim rahimahullaah. Soofeeyah are truly beguiled.

Shame on Sarfraaz Safdar Khan, the scion of the deoband who wrote two books, the former being Simaa-ul-Mawthaa and

the latter being Taskeen-as-Sudoor rebutting Shifaa-us-Sudoor & Nidaa-e-Haq and astonishingly both contain extreme

deception. On page 159 of the first book he quotes from Kitab-ar-Ruh, page 4, and concludes that this is the aqeedah of Ibn

al-Qayyim that dead hear inside their graves. Al-Albaanee

rahimahullaah (see post above) refuted this claim in Aayaathul Bayyinaath from a different perspective and Insha Allaah I will

provide the details of this decisive radd based on which Ibn al-Qayyim fought Jahmiyyah and Mu'atthilah not to mention

Mu'tazila and Kullaabiyyah but how is it befitting for a man like Sarfraaz Safdar to restrict his research JUST AROUND KITAB-

AR-RUH??

He then mentions on page 205 and quotes from Kitab-ar-Ruh, page 4, the isthidhlaal of Ibn al-Qayyim based on the hadeeth

reported on the authority of Ibn Abbas radhiAllaahu anhu. And I will quote the status of this narration in detail.

There are two types of Muhaqqiq. One is a person who performs thahqeeq while the other type of muhaqqiq is the one who

smokes huqqah (waterpipe/cheecha/nagrile). I believe this Sarfraaz Safdar Khan is the latter type. For how on earth does he

find Kitab-ar-Ruh printed from Hyderabad Deccan while does not look into the other books of Ibn al-Qayyim easily available in

Karachi? Urdu Bazar Lahore? At least the urdu

translation?

Had he admitted that his research had been limited, I would not pass such comments but he has been grossly deceptive...laa

hawla walaa quwaatha illaah Billaah!




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Claim-1

Attached is the scan from Sima-ul-Mawtaa of Sarfraaz Safdar Khan Deobandee from Pakistan. Printed at Maktaba

Safdareeyah, Nazd-Madrassa Nusrathul-Uloom, Gujranwala.

He has compiled 366 pages to defend the claim that dead have the ability to hear in their graves. He has been given the title

Shaykh-ul-Hadees!


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The scan from page 159, contains a quote from Kitab-ar-Ruh page 4 where the author makes qiyaas based on the hadeeth

regarding etiquette of greeting when visiting the graves. Since the greeting for the dead is similar to the greeting of the living,

the author derives from it based on qiyaas that the dead hear and recognize the visitors to the graves.

Al-Albaanee has refuted this claim of the author based on the author's own usool upon which he has refuted the jahmiyyah

and the mu'atthilah.

What I have quoted above from Ibn al-Qayyim rahimahullaah from I'laamul Muwaqqi'een is a crystal clear recantation,

tremendous clarification after which his previous comments (if this attribution of Kitab-ar-Ruh is genuine) are all nullified.

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Claim-2

Attached is the scan from Simaa-ul-Mawtaa, page 205 where Sarfraaz Safdar Khan quotes from Kitab-ar-Ruh the narration

from Ibn Abbaas radhiAllaahu anhu. I will mention its inauthenticity from Ibn Rajab and al-Albaanee in due course insha

Allaah.

From these quotes, Sarfraaz Safdar makes the following conclusion right on the following page, #160




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Sarfraaz Khan said:

"Haafidh Ibn Katheer rahimahullaah and Haafidh Ibn al-Qayyim rahimahullaah were the head of muwaahideen of their times

and if they would have slightest of doubt that this matter constitutes shirk or a sabab for shirk (leading to shirk) they would

openly, in a clear undettered fashion would pen down warning against it and would not make any excuse of a mas'laha. Not

only this affirmation but rather a clear decisive evidences based on reasoning and texts of these two muwahideen (upholders

of tawheed) noble ones is to prove that the hearing of the dead is haq and the sheer truth...."

End of quote from Sarfraaz Safdar Khan.

I say, and so it is! Ibn al-Qayyim has refuted it in an undettered fashion. Did not Ibn al-Qayyim clearly refute it in his later book

full of thahqeeq that dead do not hear? Not even the recital of the Qur'aan, let alone people flocking at their graves in order to

seek the faiz bathinee O Safdar!

How many chapters has ibn al-Qayyim written in refuting those who perform qiyaas? Qiyaas in the issues of fiqh so let alone

the matters of aqeedah. Our complain is to Allaah! How on earth a muhaqqiq, shaykh-ul-hadeeth can ignore these irrefutable

evidences gushing and pelting upon the deoboos from I'laam. So today I am glad I taught the deoboos that this book is not a

book of fiqh! Its a book of Usool Walillaahil-hamd!

I do not have any words left for the muraabits infested in the west, who decorate their web pages with lies and deceptions!!!

Refuge of Allaah is sought from lies and deceptions!

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Salaf-us-Saalih & Recitation Of Qur'aan At The Graves

The following is mentioned in one of the books of hanafee fiqh. This evidence is used by Sarfaraz SafdarKhan to prove that Ibn Hammam believed that the recitation of the Qur'aan at the grave was permissibleAnd the dead could benefit from it.

Volume 16 Page 46 Fataawa A'lamgeeri

If any person recites the Qur'aan near the grave with an intention thatthe dead (inside the grave) become attentive & affected due to his recitation of the Qur'aan, then he shouldwithout doubt do it, and even if he does not intend it then Allah Ta'aala hears the Qur'aan wheresover it isrecited.

This is how it has been (reported) in Fataawa Qaadee Khan [ He is Hasan bin Mansoor rahimahullah, a faqeehfrom the hanafiyyah]

The objection we have is the fact that Sarfaraz Khan shamelessly quotes from Kitab ar Ruh and ascribesmany things to Ibn al-Qayyim rahimahullah ( besides Ibn Taymiyyah, Ibn Katheer & Siddique Hasan) however,he is heedless of what Ibn al-Qayyim has mentioned decisively in other books ~ This is sheer deception!

This can be found in Volume 6, Page 82; what I mentioned above with regards to recitation of the Qur'aan atthe grave and its refutation by Ibn al-Qayyim is in Volume 4. In essence, Ibn al-Qayyim has repeated andelaborated this assertion of his. This is his aqeedah and what has been mentioned in Kitab ar Ruh cannot betaken in isolation when this great Imam has re-iterated his stance, refuted this claim and repeated it in twodifferent volumes of his most famous of works of usool.

Ibn al-Qayyim rahimahullah states that he questioned some from the people of fadhl ( meaning ahl-ul-ilm) towhich they agreed ( that the will of reciting the Qur'aan at the grave is not permissible and therefore



cannot be implemented); however they disclosed a doubt that perhaps the one who died had an intention that


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cannot be implemented); however, they disclosed a doubt that perhaps the one who died had an intention thathe would hear the Qur'aan that is recited at his grave (after his death) and obtain benefit from it andbarakah ( blessings ) by listening to the recitation of the Qur'aan. Ibn al-Qayyim informs that he respondedto them that obtaining benefit by listening to the recitation of the Qur'aan was conditional to his life. Andwhen he is dead, then all his deeds have been cut off. It is well known that hearing the recital of the Qur'aanis one of the best (righteous) actions from the deeds that are righteous; and when his death has cut off allhis actions then how could this action have been left out? If there had been such a possibility ( allowance ofthis deed of reciting the Qur'aan at the grave) , then the Salaf-us-Saaliheen, the Sahabah and the Taabi'een

and those who followed them would not have been deprived of this tremendous and marvelous action. Theywere those who would pounce on every righteous deed and were most greedy of performing the good.And if there was any khayr ( benefit) in (reciting the Qur'aan at the graves) those who preceded us wouldhave most assuredly acted upon it....

[End of words of Ibn al-Qayyim]

So Sarfaraz Khan is not upon the aqeedah of Ibn al-Qayyim; all he has done in his "366" chapters is mere deception! He should remove

Ibn al-Qayyim from his entire work if he reprints this book. [See Simaa wal-Mawtaa, page 243].

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How Taqleed Blinds The Author Of Nida e Haq!

The author of Nida e Haq was battered by Sarfaraz Safdar Khan over the issue of dead hearing therecital of the Quran and being affected due to it. Since the author of Nida e Haq is a hanafeemuqallid, he could not walk away from what is mentioned in the hanafee books of fiqh.

So he attempted in vain to make taweel that the dead benefit from the recital of the Quran in thesame way as that of the two green stems (of shrubs) planted by the Messenger of Allah SallallahuAlaihi Wa Sallam on the grave of the person who was being punished due to urine and tale carrying.It was just a piece of cake for Sarfaraz to rebuke the author owing to the fact that the fiqh booksexplicitly indicate the dead hear the voice and get affected due to the voice of the one reciting theQuran at the grave.

However, ibn al-Qayyim clearly said as mentioned above that the recital of the Quran at the grave



is neither proven from the Messenger of Allah sallallahu alaihi wa sallam nor from any of the


34/34

is neither proven from the Messenger of Allah sallallahu alaihi wa sallam nor from any of thecompanions or those who followed them. So this action itself needs an explicit proof due to it beingibaadah then how can you base your argument on an innovation?

So this action cannot be used to prove some kayfiyyah of the ghaib.

PAGE: 12

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