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Topic: Kitab-ar-Ruh - Its Attribution To Ibn Al-Qayyim
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 abdul.azeem
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Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een
(KSA/ Bangalore, India)
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Posts: 305
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Kitab-ar-Ruh Was Authored Prior To Jalaa' al-Af'haam
Imam Ibn al-Qayyim rahimahullah said in Jalaa' al-Af'haam (p. 542), after discussing the hadeeth regarding that which would occur when the soul of a mu'min exits the body (at the time of death) and that which will happen to the soul of a kaafir. He rahimahullah then directs the readers to refer to Kitab-ar-Ruh for a detailed discussion about this hadeeth and its likes.
1) This clearly proves that Kitab-ar-Ruh was written prior to Jalaa' al-Af'haam and it is from the greatest of the proofs utilized by the Scholars that attribute this work to Imam Ibn al-Qayyim rahimahullah.
2) Ibn al-Qayyim later changed his view in Jalaa' al-Af'haam that even the Messenger of Allah Sallallahu Alaihi Wa Sallam does not hear the salam at his grave. He declared this narration to be "Extremely Strange".
See the link below for details -
Ibn al-Qayyim Does Not Believe That The Prophet Hears Salam At His Grave
Conclusion:- If Ibn al-Qayyim rahimahullah wanted to defend the matn of that narration, and had he believed that dead hear the kalaam of the living, then he would have directed the readers right after declaring the hadeeth "Ghareeb Jiddan" to Kitab-ar-Ruh!
Wallahu Ta'aala A'lam!
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| abdul.azeem
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Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een
(KSA/ Bangalore, India)
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Member
Posts: 305
Joined: Nov 2002
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| abdul.azeem
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Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een
(KSA/ Bangalore, India)
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Member
Posts: 305
Joined: Nov 2002
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Aaloosi Did Not Object To The Jarh Of Ibn Rajab
وقيل في حديث إبن عبدالبر : إن عبدالحق وإن قال إسناده صحيح إلا أن الحافظ إبن رجب تعقبه وقال : إنه ضعيف بل منكر
Aaloosi said in his famous tafseer Rooh al-ma'aanee:
And it is said concerning the hadeeth (authenticated by ) Ibn Abd-il-Barr: Indeed, even though Abd-al-Haq's (al-Ishbeeli) declaration that its isnaad is Saheeh, except that al-Haafidh ibn Rajab refuted him and said: its (chain) is weak but rather Munkarýýýý
[See Volume 6, Rooh al-Maýanee of Aaloosi]
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Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een
(KSA/ Bangalore, India)
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Member
Posts: 305
Joined: Nov 2002
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Al-Albaanee Explains The Jarh Of Imam Ibn Rajab
Translation Checked By Nadeem Ibn Ihsaan Shah
ما من عبد يمر بقبر رجل كان يعرفه في الدنيا فسلم عليه إلا عرفه ورد عليه السلام
[See Silsilathu-d-Daýeefah #4493]
With regards to this hadeeth, Shaykh al-Albaanee rahimahullah said the following precious words in his Silsilathu-d-Daýefah...
ما من عبد يمر بقبر رجل كان يعرفه في الدنيا فسلم عليه إلا عرفه ورد عليه السلام
When a man passes by the grave of his brother, whom he knew ( in the dunya ) and sends salaam upon him; (the dead person) returns his salaam and recognizes him.
أخرجه أبو بكر الشافعي في "مجلسان" (6/ 1) ، وابن جميع في "معجمه" (351) ، وأبو العباس الأصم في "الثاني من حديثه" (ق 143/ 2 ورقم 43 - منسوختي) ، ومن طريقه الخطيب في "التاريخ" (6/ 137) ، وتمام في "الفوائد" (2/ 19/ 1) ، وعنه ابن عساكر (3/ 209/ 2 و 8/ 517/ 1) ، والديلمي (4/ 11) ، والذهبي في "سير أعلام النبلاء" (12/ 590) عن عبدالرحمن بن زيد بن أسلم ، عن أبيه ، عن عطاء بن يسار ، عن أبي هريرة مرفوعاً .
(This hadeeth) has been narrated by Aboo Bakr ash-Shaf'ee in his "Majlisaan" (1/6), and Ibn Jamee` in his "Mu'jam" and Abul-Abbaas al-Asam in his "Thaani-Min-Hadeeth" ( Q #2/143, & #43 ý In my manuscript), and ( also narrated) by way of Khateeb ( al-Baghdaadee) in his "Taareekh" (137/6), and Thamaam in "al-Fawaaid" (1/19/2), and (it is also narrated) from him by Ibn Asaakir (2/209/3,1/517/8), and ad-Daylamee (11/4), and adh-Dhahabee in "Siyaar A`laam un-Nubulaa" (590/12) upon Abdar-Rahman bin Zayd bin Aslam, from his father, from Ataa bin Yasaar from Abee Hurayrah (radhiAllahu anhu) in a marfoo` form [ Meaning the chain that reaches the Messenger of Allah Sallallahu alaihi wa sallam].
قلت : وهذا إسناد ضعيف جداً ؛ عبدالرحمن بن زيد ؛ متروك كما تقدم مراراً ، وساق الذهبي في ترجمته هذا الحديث في جملة ما أنكر عليه .
I (Al-Albanee) say: And this isnaad is very weak, (as) Abdar-Rahman bin Zayd is matrook ( abandoned) as has preceded numerous times (earlier in this book). And adh-Dhahabee mentioned under his (Abdar Rahman bin Zayd bin Aslamýs biography) tarjumaa (biography) [note:- Book dealing with tarajim i.e. ýMeezaaný (2/565) ý specifically, Abdar Rahman bin Zayd bin Aslam whose brothers are Abdullah and Usaamah ý Abu Yaýla said that he heard Yahya ibn Maýen, Banoo Zayd are nothing, From ad-Daarimee from Ibn Maýen that he is Daýef, Bukhaaree said, he is very weak, Nasaaýe said Daýef and Ahmad said only Abdullah is thiqah and the other two (Abdar Rahman and Usamah) are Daýef], this hadeeth, as being amongst those that have been objected ( and rejected by Scholars of hadeeth) from him.
[ Note:- Adh-Dhahabee quoted this is Siyaar volume 12, and rejected this hadeeth as dhaýef and munqatiý. In Meezaan he quoted Muhammad bin Abdullah bin Abd-il-Hakam who heard Imam ash-Shafýe say that he mentioned this hadeeth to Imam Maalik. Malik asked him who narrated this to you? To which Shafýe quoted the disconnected chain ( as above) to which Malik responded, that if you were to take hadeeth from Abdur Rahman bin Zayd bin Aslam he will narrate to you from his father from Nooh alaihis-salam ý See Meezan (2/566)]
وقد توبع عليه ، لكن في الطريق من لا يحتج به ، فقال ابن أبي الدنيا في "كتاب القبور" - باب معرفة الموتى بزيارة الأحياء : حدثنا محمد بن قدامة الجوهري : حدثنا معن بن عيسى القزاز : أخبرنا هشام بن سعد : حدثنا زيد بن أسلم ، عن أبي هريرة رضي الله عنه قال :
"إذا مر الرجل بقبر أخيه يعرفه فسلم عليه ؛ رد عليه السلام وعرفه ، وإذا مر بقبر لا يعرفه فسلم عليه ؛ رد عليه السلام" .
قلت : وهذا مع كونه موقوفاً على أبي هريرة ؛ فإنه منقطع وضعيف .
Yet his (Abdar-Rahman bin Zayd) narration has been supported (with another) but ( from a chain that is not to be used as proof. So Ibn Abee ad-Dunya said, in "Kitab al Quboor" ý Chapter (The ability of?) The Dead ( In recognizing) Those Who Visit Them (at their grave): Muhammad bin Qudaamah narrated to us: Ma'een bin Eesa al-Qazaaz narrated to us: Hishaam bin Sa'eed informed us: Zayd bin Aslam narrated to us, upon Abu Hurayrah radhiAllahu Anhu who said:
When a man passes by the grave of his brother, whom he knew ( in the dunya ) and sends salaam upon him; (the dead person) returns his salaam and recognizes him, and when he passes by someone whom he did not know; (the dead person) returns the salaam.
I (al-Albaanee) say: And this (chain) even if it is mawqoof ( stops at Aboo Hurayrah and does not reach the Prophet Sallallahu alaihi wa sallam), upon Abu Hurayrah; verily! It is Munqati (disconnected) and Da'eef.
أما الانقطاع ؛ فلأن زيد بن أسلم لم يسمع منه ؛ كما قال ابن معين .
وأما الضعف ؛ فهو من الجوهري هذا ؛ قال ابن معين :
"ليس بشيء" . وقال أبو داود :
"ضعيف ، لم أكتب عنه شيئاً قط" .
As for the disconnection(Inqitaaý), this is due to Zayd ibn Aslam (who)did not hear from him (Abu Hurayrah) as has been said by Ibn Maýeen. As for the weakness, then it is from this (narrator called) Al-Jowhari.
Ibn Maýeen said: ýHe is nothingý.
And Abu Dawud said: ýWeak (Daýef), At no time have I ever written anything from himý
قلت : ولهذا أورده الذهبي في "الضعفاء" ، وقال في "الميزان" :
"وقد وهم الخطيب وغيره في خلط ترجمته بترجمة محمد بن قدامة بن أعين المصيصي الثقة" . وقال الحافظ ابن حجر في "التهذيب" :
"وميزه ابن أبي حاتم وغيره ، وهو الصواب" .
I (al-Albaanee) say: This is why adh-Dhahabee included him in ýAd-Duýafaaý and he said in ýAl-Meezaný: ýAnd Al-Khateeb (al-Baghdaadee) and others erred by mixing his biography with the biography of Muhammad Ibn Qudaamah who is thiqahý.
And al-Hafidh Ibn Hajr said in ýat-Thahdheebý: ýAnd Ibn abee Haathim and others distinguished him (from Muhammad bin Qudaamah) and that is rightý
ثم استدل على ذلك بدليل قوي فليراجعه من شاء ، وقال في "التقريب" :
"فيه لين ، ووهم من خلطه بالذي قبله" .
يعني المصيصي الثقة .
And then from this he (ibn Hajar) derived (based) upon that with a strong proof and whosoever wishes can trace it ( back to the proofs mentioned by Ibn Hajr) and he said in ýat-Taqreebý: ý In him is leniency, and those who mistook him for the narrator before him erred in doing so.ý meaning al-Maseesi who is trustworthyý.
قلت : وللحديث شاهد من حديث ابن عباس صححه البعض ، فوجب تحرير القول فيه بعد أن يسر الله لي الوقوف على إسناده في مخطوطة المحمودية في المدينة النبوية ، فقال الحافظ ابن عبدالبر في "شرح الموطأ" (1/ 147/ 1) : أخبرنا أبو عبدالله عبيد بن محمد - قراءة مني عليه سنة تسعين وثلاث مئة في ربيع الأول - قال : أملت علينا فاطمة بنت الريان المخزومي المستملي - في دارها بمصر في شوال سنة اثنتين وأربعين وثلاث مئة - قالت : أخبرنا الربيع بن سليمان المؤذن - صاحب الشافعي - : أخبرنا بشر بن بكر ، عن الأوزاعي ، عن عطاء ، عن عبيد بن عمير ، عن ابن عباس قال : قال رسول الله صلي الله عليه وسلم : فذكره .
I (Albaanee) say: And in this hadeeth there is a Shaahid(witness)(support?) from the hadeeth of Ibn Abbas which was authenticated by some (referring to Ibn Abdil Barr primarily and Abdal Haqq Ishbeeli, Suyoothi, Hafidh al-Iraaqi, al-Manaawi, ash-Shawkaanee, Ibn Taymiyyah, Ibn al-Qayyim {note:- As for Ibn Taymiyyah and Ibn al-Qayyim are concerned, they merely stated that Ibn Abdil Barr has authenticated it and they themselves did not declare it to be authentic, proofs to follow}),then it became obligatory to declare and document some speech concerning it when Allah made it easy for me to see its isnaad (chain of narration) in al-Mahmoodiyyah manuscript in the (city of) madeenat-un-Nabawiyyah. And al-Hafidh ibn Abd-il-Barr said in ýSharh Of Muwattaý(1/1/147):
Abu Abdullah Ubayd bin Muhammad informed us ý I read this to him in the year three hundred ninety rabeeýal-Awwal ý He said: Faathima bint ar-Rayyan al-Makhzoomee al-Musthamlee dictated to us ý at her home in Egypt, in ( the month of) Shawwal, three hundred forty two ý She said: Rabeeýbin Sulaymaan al-Muýzin informed us ý companion of Shafýe - : (who said), Bishr bin Bakr informed us, upon Awzaaee, upon Ataa, upon Ubayd bin Umayr, upon (the authority of) Ibn Abbas who said: The Messenger of Allah Sallallahu alaihi wa sallam said: then he mentioned it (the hadeeth).
قلت : وهذا إسناد غريب ؛ الربيع بن سليمان فمن فوقه ؛ ثقات معروفون من رجال "التهذيب" ، وأما من دونه فلم أعرفهما ، لا شيخ ابن عبدالبر ، ولا المملية فاطمة بنت الريان ، وظني أنها تفردت - بل شذت - بروايتها الحديث عن الربيع بن سليمان بهذا الإسناد الصحيح له عن ابن عباس ؛ فإن المحفوظ عنه إنما هو الإسناد الأول .
I (al-albaanee) say: This isnaad is ghareeb; ar-RabeeýIbn Sulaymaan and those above him (in the chain) are all trustworthy, known from the men of ýat-Tahdheebý, and as for those below him (in the chain) I do not know either of them, neither the Shaykh of Ibn abd-il-Barr nor the one who dictated, Faathimah bint ar-Rayyan, and I think that she is alone (in reporting this hadeeth), but rather she committed shudhoodh ( Shaadh is when reliable narrators contradict more reliable narrators) by narrating this hadeeth from Rabeeýbin Sulaymaan with this saheeh isnaad from him upto Ibn Abbas; For that which is mahfoodh (preserved)(mahfoodh: opposite of shaadh) from him is indeed, only the first chain.
كذلك رواه الحافظ الثقة أبو العباس الأصم السابق الذكر ، قال : حدثنا الربيع بن سليمان : حدثنا بشر بن بكر ، عن عبدالرحمن بن زيد بإسناده المتقدم عن أبي هريرة . وكذلك هو عند تمام من طريقين أخريين عن الربيع به .
And likewise it has been narrated by al-Hafidh, at-
Tiqah (used as a title), Abul-Abbaas al-Asam, whose mention has preceded, that he said: Rabeeýbin Sulaymaan narrated to us: Bishr bin Bakr narrated to us, upon Abd-ar-Rahman bin Zayd with the chain that has been preceded (mentioned in the beginning) from Abee Hurayrah. And similarly, it is so with Thamaam from two other chains upon Rabeeýý.
ومن هذا التحقيق يتبين أن قول عبدالحق الإشبيلي في "أحكامه" (80/ 1) :
"إسناده صحيح" .
غير صحيح ، وإن تبعه العراقي في "تخريج الإحياء" (4/ 419 - حلبي) ، وأقره المناوي ! وأما الحافظ ابن رجب الحنبلي ؛ فقد رده بقوله في "أهوال القبور" (ق 83/ 2) :
And from this thahqeeq, it is clear that the statement of Abd-il-Haq al-Ishbeelee in his (book) ýAhkaamý (1/80): ýThis Chain Is Saheehý is NOT SAHEEH!, and even if al-Iraaqee followed (him in authenticating it) in ýThakhreej al-Ihyaaý(4/419 ý Halabee), and al-Manawee agreed (with him)!
AS FOR AL-HAFIDH IBN RAJAB AL-HAMBALEE; THEN INDEED HE REFUTED THIS WITH HIS STATEMENT IN ýAhwal al-Quboorý(2/83):
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"يشير إلى أن رواته كلهم ثقات ، وهو كذلك ؛ إلا أنه غريب ، بل منكر" .
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"( Ibn Rajab said that Abdul Haq al-Ishbeelee) He indicates that those who narrated this narration are are trustworthy and ( Ibn Rajab said) it is so (note:- but he only affirmed trustworthiness for Rabeeý and all those above him upto Ibn Abbas), except that it is ghareeb, but rather Munkar ( weak and contradicting that which is authentic)"
[Note:- See Ahwal al Quboor, page 141 with Thahqeeq of Khaalid Abd-al-Lateef. Chapter ýConcerning Recognition Of The Dead Of Those Who Visit Them And Send Salamý ý This shows that the Jarh of Ibn Rajab is not Mubýham but was based on evidence as pointed out by shaykh al-Albaanee rahimahullah ý Al-albaanee said in Aayaathul-Bayyinaath, al-albaanee rahimahullah said: I say: He mentioned it in ýal-Ahwalý (2/83) and it is as he has said (meaning daýef and munkar) and I have explained it in detail in ýdh-Daýefah (4493)]
ثم ساق حديث أبي هريرة مرفوعاً في شهداء أحد : "أشهد أنكم أحياء عند الله ، فزوروهم وسلموا عليهم ، فوالذي نفسي بيده ! لا يسلم عليهم أحد إلا ردوا عليه إلى يوم القيامة" . وأعله بالاضطراب والإرسال ، وسأخرج ذلك فيما يأتي (5221) .
(تنبيه) : سقط من إسناد ابن جميع والذهبي اسم عطاء بن يسار ، فقال الذهبي عقبه :
"غريب ، ومع ضعفه ، ففيه انقطاع ؛ ما علمنا زيداً سمع أبا هريرة" .
Then he mentioned the hadeeth of Abee Hurayrah (which is reported upon him) in a marfoo (form) concerning the martyrs of Uhud: ýI bear witness that (the martyrs) are alive with Allah, so visit them and send salam upon them, by the One in Whose Hand is my soul...ý. The first chain (Ibn Rajab mentioned four chains and al-Alabanee rahimahullah is referring to the first) has Idhthiraab ( contradictory narrations while none of them could be preferred over the others) and irsaal...
Note: Ibn Jameeýand adh-Dhahabee dropped the name Ataa bin Yasaar (note:- While adh-Dhahabee dropped this in Siyaar, he mentioned Ataa bin Yasaar in al-Meezaan), and adh-Dhahabee said the following at the end: ýGhareeb, and in it is weakness, and it is disconnected, we do not know of Zayd hearing from Abaa Hurayrahý
[Note:- This narration above has been declared Daýef by Shaykh Nasir rahimahullah]
وبالجملة ؛ فهو إسناد مضطرب ، ومتنه مختص بالشهداء ، وهذا أشبه من حديث بشر بن بكر" .
قلت : يعني : حديثه المتقدم برقم (4493) :
"ما من عبد يمر بقبر رجل كان يعرفه في الدنيا ، فسلم عليه ؛ إلا عرفه ورد عليه السلام" .
Al-albaanee quoted Ibn Rajab from the following page in his notes on #5521, ýSo in totality, this isnaad is mudhtharibý.., and this chain is similar to the hadeeth of Bishr bin Bakrý Al-albaanee said, meaning: the preceding hadeeth #4493.
So now it is upon Sarfaraz Safdar Khan to prove that those two narrators are thiqah and produce a biography. Naming people does not give him any credibility, but rather he should use the principles of science of hadeeth to show us that this hadeeth is saheeh. And even if it was saheeh, it does not prove in anyway that the dead hear the kalaam.
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The proof that Ibn Taymiyyah rahimahullah merely quoted from Ibn Abd-il-Barr is what he said in JaamiýRasaail:
وقال ابن عبد البر: ثبت عن النبي صلى الله عليه وسلم أنه قال: " ما من رجل يمر بقبر رجل كان يعرفه فيسلم عليه إلا رد الله عليه روحه حتى يرد عليه السلام " .
And ibn abd-il-barr said: It is authentically proven from the prophet sallallahu alaihi wa sallam that he said: When a man passes by the grave of his brother, whom he knew ( in the dunya ) and sends salaam upon him; (the dead person) returns his salaam and recognizes him.
قال
ابن عبد البر ثبت عن النبي أنه قال : ما من مسلم يمر على قبر أخيه كان يعرفه في الدنيا فيسلم عليه إلا رد الله عليه روحه حتى يرد عليه السلام فهذا نص في أنه بعينه ويرد عليه السلام
Ibn al-Qayyim rahimahullah said in Kitab-ar-Ruh, page 1, ibn abd-il-barr said: It is authentically proven from the prophet sallallahu alaihi wa sallam that he said: When a man passes by the grave of his brother, whom he knew ( in the dunya ) and sends salaam upon him; (the dead person) returns his salaam and r
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Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een
(KSA/ Bangalore, India)
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Member
Posts: 305
Joined: Nov 2002
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Talqeen Is Forbidden According To Ibn al-Qayyim
ويروى فيه حديث ضعيف ذكره الطبرانى في معجمه من حديث أبى أمامة قال قال رسول الله
[Kitab-ar-Ruh Page 7]
Ibn al-Qayyim rahimahullah clearly stated that the hadeeth that has been reported in this regard is daýef and this is the hadeeth of Abee Umaamah.
However as Imam as-Sanýnee rahimahullah stated in Subul-us-Salaam [3/157], that Ibn al-Qayyim in Kitab-ar-Ruh only mentioned talqeen that was practised by people as a proof that dead hear the kalaam of the living.
In Zaad-al-Maýad, Ibn al-Qayyim refuted those who perform talqeen and also quoted the same narration and emphasised that making it Saheeh is incorrect ( meaning, this narration is Daýef).
Shaykh Saalih al-Fawzaan hafidhahullah said in his article ýRadd alaa Faisal Muraad Alee Ridhaa..ý, Page 8, regarding the hadeeth of at-Talqeen.
حديث التلقين : مروي من حديث أبي أمامة رضي الله عنه ، ضعفه الحفاظ الناقدون ، ومنهم : ابن الصلاح ، والنووي في "المجموع" ، وشيخ الإسلام ابن تيمية في "مجموع الفتاوى" وابن القيم في "زاد المعاد" (1/523) ، تحقيق الأرناؤوط ، والعراقي ، والهيثمي في "مجمع الزوائد" (3/45) ، والحافظ ابن حجر حيث قال : حديث غريب ، وسند الحديث من الطريقين ضعيف جداً .
So the scholars who have pointed out the weakness of this narration from Abee Umaamah include: An-Nawawee in ýal-Majmooý, Ibn Taymiyyah in ýMajmoo al-Fataawaý, Ibn al-Qayyim in ýZaad al-Maýad, and in the thahqeeq of arnaýot (duo) [1/504], al-Iraaqee, al-Haythamee, and al-Hafidh Ibn Hajr said: This hadeeth is ghareeb, and its two chains (by which it has been reported) are very weak.
Ibn al-Qayyim rahimahullah said in Zaad al-Maýad, (Volume 1, page 503, thahqeeq of Arnaýot duo ý see attached image) ýAnd it not for anyone to sit near the grave and recite, nor should he perform talqeen over the dead (after burial) as has been the practise of the people of our time, and as for the hadeeth that has been narrated by at-Tabaraanee in his ýMujamý from the hadeeth of Abee Umaamahý ...( he quotes the entire narration which is the same narration he quoted in Kitab-ar-Ruh) and then he said,(1/504), ýIt is incorrect to raise this hadeeth to the level of saheehý
Sarfaraz Khan even in this issue did not quote these clear words of ibn al-Qayyim rahimahullah.
This speaks volumes with regards to his adl and his credibility in doing any thahqeeq!
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Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een
(KSA/ Bangalore, India)
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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 the recital of the Qurýan and being affected due to it. Since the author of Nida e Haq is a hanafee muqallid, he could not walk away from what is mentioned in the hanafee books of fiqh.
So he attempted in vain to make taýweel that the dead benefit from the recital of the Qurýan in the same way as that of the two green stems (of shrubs) planted by the Messenger of Allah Sallallahu Alaihi 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 books explicitly indicate the dead hear the voice and get affected due to the voice of the one reciting the Qurýan at the grave.
However, ibn al-Qayyim clearly said as mentioned above that the recital of the Qurýan at the grave is neither proven from the Messenger of Allah sallallahu alaihi wa sallam nor from any of the companions or those who followed them. So this action itself needs an explicit proof due to it being ibaadah then how can you base your argument on an innovation?
So this action cannot be used to prove some kayfiyyah of the ghaib.
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Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een
(KSA/ Bangalore, India)
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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 Safdar Khan to prove that Ibn Hammam believed that the recitation of the Qur'aan at the grave was permissible And the dead could benefit from it.
وإن قرأ القرآن عند القبور إن نوى بذلك أن يؤنسه صوت القرآن فإنه يقرأ وإن لم يقصد ذلك فالله تعالى يسمع قراءة القرآن حيث كانت كذا في فتاوى قاضي خان
Volume 16 Page 46 Fataawa A'lamgeeri
If any person recites the Qur'aan near the grave with an intention that
the dead (inside the grave) become attentive & affected due to his recitation of the Qur'aan, then he should without doubt do it, and even if he does not intend it then Allah Ta'aala hears the Qur'aan wheresover it is recited.
This is how it has been (reported) in Fataawa Qaadee Khan [ He is Hasan bin Mansoor rahimahullah, a faqeeh from the hanafiyyah]
The objection we have is the fact that Sarfaraz Khan shamelessly quotes from Kitab ar Ruh and ascribes many 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 at the grave and its refutation by Ibn al-Qayyim is in Volume 4. In essence, Ibn al-Qayyim has repeated and elaborated this assertion of his. This is his aqeedah and what has been mentioned in Kitab ar Ruh cannot be taken in isolation when this great Imam has re-iterated his stance, refuted this claim and repeated it in two different 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) to which 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 he would hear the Qur'aan that is recited at his grave (after his death) and obtain benefit from it and barakah ( blessings ) by listening to the recitation of the Qur'aan. Ibn al-Qayyim informs that he responded to them that obtaining benefit by listening to the recitation of the Qur'aan was conditional to his life. And when he is dead, then all his deeds have been cut off. It is well known that hearing the recital of the Qur'aan is one of the best (righteous) actions from the deeds that are righteous; and when his death has cut off all his actions then how could this action have been left out? If there had been such a possibility ( allowance of this 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. They were 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 would have 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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Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een
(KSA/ Bangalore, India)
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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
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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Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een
(KSA/ Bangalore, India)
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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!
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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Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een
(KSA/ Bangalore, India)
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Dead 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:
If from the specified terms & conditions of bequeth by the deceased is to recite the Qur'aan upon his(dead one's) grave then that which is obligatory first and foremost is to rather recite the Qur'aan in the mosque (an not at his grave even if the deceased 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 that which 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.
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Because hearing the Qur'aan and benefitting is restricted to one's life as it is a voluntary, facultative deed and with the death this choice of performing actions and deeds is cut off.....
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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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Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een
(KSA/ Bangalore, India)
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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 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).
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Turning towards such narrations or putting them into practise is FORBIDDEN!
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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, even
if 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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Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een
(KSA/ Bangalore, India)
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Imam Ja'far As-Saadiq rahimahullaah's Admonition To Aboo Haneefah rahimahullaah
Ibn 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 was Iblees. 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? Killing a soul that which Allaah has forbidden or zinaa?
Aboo Haneefah said: But rather Killing a soul then Ja'far as-Saadiq said: Verily Allaah has ordained (in his deen) two witnesses for killing but with regards to zinaa not less than four witnesses are acceptable, so then of what standing is your qiyaas?
Then he(Ja'far as-Saadiq) said: What is heavier and greater with Allaah: Fasting or Salaah? Imam Aboo Haneefah responded: The Salaah, (then) Ja'far as-Saadiq (rahimahullaah) said: Then why is it that the menstruating woman has to make up for her fasts while she is exempted from making up her salaah?
[Thus Ja'far as-Saadiq tore apart the qiyaas into pieces and Imam Aboo Haneefah rahimahullaah was left with no arguements - Soofi-In-Usool-Hanafee-In-Furoo take heed!! Alhamdulillaah Imam Aboo Haneefah left qiyaas and his final waseeyah was: 'The Saheeh Hadeeth is my Madh`hab']
Imam Ja'far as-Saadiq rahimahullaah said: Fear Allaah O slave of Allaah! So do not make qiyaas. Tomorrow, we and you shall be gathered in front of Allah: and we shall say (to Allaah that we said) Allaah said, and the Prophet Sallallahu Alaihi Wa Sallam said; and you will say, I and my companions performed qiyaas in such and such way and (issued fatawas) based on (our) opinions ( as we deemed it befitting based on our intellect) and then Allaah Will deal with us the way He Wishes!
And Ibn Wahb said: I heard Maalik bin Anas saying: Hold fast yourself to what the Messenger of Allaah Sallallahu Alaihi Wa Sallam said in his final Hajj sermon: Two things I am leaving behind if you hold fast to them, you shall never go astray, the Book of Allaah and my Sunnah.
Ibn Wahah said: Maalik said: The Messenger of Allaah Sallallaahu Alaihi Wa Sallam was the Imaam Of Muslimeen and the Sayyid (leader) of Aalameen (both mankind and jinn) and whenever he would be questioned he would not
answer until the wahee comes down from the heavens.
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And if he was the Messenger of the Rabb of Aalameen and he would not answer except with Wahee (from Allaah) then it is most astounding is the audacity of an individual who when questioned (responds) with his Rai`(personal opinion), or Qiyaas (anological reasoning), or based upon taqleed, or Urf, or habit, or Siyaasah, or passion, or KASHF or DREAMS, or Ithihsaan, or thoughts and approximations etc. And we seek Allaah's Help (from these desires) and place our reliance upon Him.
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Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een
(KSA/ Bangalore, India)
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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.
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
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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Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een
(KSA/ Bangalore, India)
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Overwhelming Shirk In The Ummah From The Direction Of Picture & Graves
فى كراهة الصلاة فى المكان الذى فيه صور
وفى القصة: أن النبى صلى الله عليه وسلم دخل البيت، وصلَّى فيه، ولم يدخله حتى مُحيت الصورُ منه، ففيه دليل على كراهة الصلاة فى المكان المصوّرِ، وهذا أحقُّ بالكراهة من الصلاة فى الحمَّام، لأن كراهة الصلاة فى الحمَّام، إما لكونه مَظِنَّة النجاسة، وإما لكونه بيتَ الشيطان، وهو الصحيح، وأما محلُّ الصور، فَمَظِنَّةُ الشِّرْكِ، وغالِبُ شرك الأُمم كان من جهة الصور والقبور .
[Ibn Qayyim ý Zaad al M'aad Volume 3]
Ibn al-Qayyim rahimahullaah said while discussing the narration where the Messenger of Allaah Sallallahu Alaihi Wa Sallam entered 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....
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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Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een
(KSA/ Bangalore, India)
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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!!!
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 you should 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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Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een
(KSA/ Bangalore, India)
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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 in to 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 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 I saw that Allah had inspired in his heart fighting them, and I knew that it was the truth."
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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.
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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?
"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 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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Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een
(KSA/ Bangalore, India)
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Awesome 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!
قال الشيخ عبد المحسن العباد حفظه الله تعالى ý في شرحه على سنن النسائي ý قال :
قال ابن القيم في زاد المعاد ، إن أول من عرف عنه أنه عبر بهذه العبارة فقال : ( ما لانفس له سائلة ) هو إبراهيم النخعي ، وعنه تلقاها الفقهاء ، ومن بعده ، وقد جاء في كتاب الروح له ý أي لإبن القيم ý أنه عندما جاء عند ذكر النفس والروح والفرق بين النفس والروح ، وأن الروح تطلق بمعنى النفس ، وأن الروح التي تكون بها حياة الإنسان ، والتي إذا نزعت وقبضت مات ، فيقال لها نفس ، ويقال لها روح ، وتطلق الروح على أمور لا تطلق عليها الروح ، لأن الروح يطلق على جبريل والقرآن ، ويطلق إطلاقات ، والنفس تطلق على الدم ، فلما جاء عند ذكر النفس وأنها تطلق على الدم قال : وفي الحديث : ما لا نفس له سائلة لا ينجس الماء إذا مات فيه ، وهو ليس هناك حديث بهذا المعنى أو بهذا اللفظ ، وإنما هو قال في كتاب زاد المعاد إن أول من عبر بهذه العبارة ( ما لا نفس له سائلة ) هو إبراهيم النخعي ، وهذا يدلنا على أن كتاب الروح وفيه أشياء يعني منامات ، وذكر أشياء ، يدل على أن تأليفه متقدم ، يشعر أن تأليفه متقدم ، وأن كتابه زاد المعاد يعني فيه التحقيق ، يعني هذا المعنى وهذا الموضوع حقق فيه .... فهذا يشعر أن تأليفه لكتاب الروح متقدم ، لأنه عزا، لأنه قال عن هذا إنه حديث مع أنه في كتابه زاد المعاد قال أول من حفظ عنه أنه عبر بهذه العبارة هو إبراهيم ، وسبق ذكره كثيرا ، وسبق أن نبهت على هذه الفائدة ) شرح سنن النسائي ý كتاب الطهارة ý الشريط " 69 ý دقيقة 30 "
قلت : كلام ابن القيم رحمه الله تعالى في كتاب الروح ، تجده في المسألة العشرون وهي ( هل النفس والروح شيء واحد أو شيئان متغايران ؟ ، ص 262 ý الفجر للتراث
وأثر إبراهيم النخعي ، أخرجه أبو عبيد القاسم بن سلام في كتاب الطهور له ، برقم ( 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]
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Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een
(KSA/ Bangalore, India)
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Member
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Joined: Nov 2002
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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!
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Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een
(KSA/ Bangalore, India)
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Shaykh Muqbil On Kitab ar Ruh
السؤال209 ما صحة نسبة كتاب "الروح" للإمام ابن القيم -رحمه الله تعالى-؟
الجواب:هو صحيح، والعلماء يثبتونه، وقد حصلت له أخطاء فيه لا ينبغي أن يتابع عليها، وبعضهم يقول: لعله ألّفه قبل أن يثبت عقيدته.
وآخرون يقولون: لعله ألّفه قبل أن يجالس شيخ الإسلام ابن تيمية، ولكنه ينقل في هذا الكتاب عن شيخ الإسلام ابن تيمية، فهذا دليل على أنه كان يجالسه، وعلى كلّ فيتوقف فيما يرى مخالفًا لأصول الشرع والأحاديث الصحيحة
[Al-Muqtharah Fee Ajwibathi As`ilathil-Musthalah]
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Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een
(KSA/ Bangalore, India)
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Member
Posts: 305
Joined: Nov 2002
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Ibn al-Qayyim On Sofee-Shaythaan Relationship
وما أحسن ما قال أبو أحمد الشيرازى: "كان الصوفية يسخرون من الشيطان، والآن الشيطان
يسخر منهم".
ونظير هذا ما قاله بعض أهل العلم: "كان الشيطان فيما مضى يهب من الناس، واليوم
الرجل الذى يهب من الشيطان
[Ighaathathul Lufhaan Page 125]
Ibn al-Qayyim said in his famous book Ighaathathul Lufhaan,
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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!!!"
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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?
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29-08-2009 @ 6:07 AM
07-04-2009 @ 5:17 PM
30-03-2008 @ 4:42 PM