Kitab ar-Ruh: Soul’s Journey After Death: Abridgement with Commentary [Ibn Al- Qayyim, Layla Mabrouk] on *FREE* shipping on qualifying offers. Ar-Ruh Ibn Al-Qayyim. Ar-Ruh Ibn Al-Qayyim. Identifier Ar-ruhIbnAl-qayyim. Identifier-ark ark://t9sz6h. Ocr ABBYY FineReader Abridged version of Soul’s journey after death by Ibn al-Qayyim al-Jawziyyah, student of Ibn Taymiyya, a Hanafi scholar and a Sufi of the Qadiri.

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Ar-Ruh Ibn Al-Qayyim

Ibn al-Qayyim has refuted it in an undettered fashion. Astonishingly, ib also reject certain aspects of aqeedah of ahl-us-Sunnah with an excuse of Khabr-ul-Ahhaad!

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!!! Qiyaas in the issues of fiqh so let alone the matters of aqeedah. So this action itself needs an explicit proof due to it being ibaadah then how can you base your argument on an innovation?

He has been given the title Shaykh-ul-Hadees! Neither it is such a hadeeth whose narrators have allegations of narrating falsehood meaning allegation of being liars.

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 yet, Umar always did that which was obligatory upon him: He has compiled pages to defend the claim that dead have the ability qayuim hear in their graves. Then, when Abu Bakr told him that he had indeed died, he retracted his first statement. Then why is it that the menstruating woman has to make up for her fasts while she is exempted from making up ruj salaah?

Sections of this page. Did not Ibn al-Qayyim clearly refute it in his later book full of thahqeeq that dead do not hear?

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

Al-Albaanee has refuted aayyim claim of the author based on the author’s own usool upon which he has refuted the jahmiyyah and the mu’atthilah. There are six important things to be observed. August 20, at 7: I will mention its inauthenticity from Ibn Rajab and al-Albaanee in due course insha Allaah.


So today I am glad I taught the deoboos that this book is not a book of fiqh! Then he Ja’far as-Saadiq said: What is heavier and greater with Allaah: The scan from pagecontains 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. 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.

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

Kitab al-ruh by Ibn al-Qayyim Jawziyyah

On the other hand, one who is muhaddath takes things from his own heart or intuitions, and these are not protected from falling qaytim error, and so he qahyim always to measure them against that which has been brought by the Prophet, the protected from falling into error.

Then the one whom they claim to blind follow in hadeeth and its sciences, they would vigorously oppose qzyyim in creed. In this way, the Qur’an was revealed ratifying the opinion of Umar which he had expressed before it revelation on several occasions. Then I addressed to Ja’far Ibn Muhammad rahimahullaah. From whom have they received it? They were those who would pounce on every righteous deed and were most greedy of performing the good. 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.

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. The one whom they claim to blind follow in creed, they strenuously oppose him in fiqh.


There are six important things to be observed. These were are the Muslims who took the oath under the tree. 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.

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! Are you feeling too lonely? Ibn al-Qayyim rahimahullaah said in his most exemplary book of Usool: 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 Alhamdulillaah Imam Aboo Haneefah left qiyaas and his final waseeyah was: Then Aboo Haneefah said to him: The Salaah, then Ja’far as-Saadiq rahimahullaah said: Other times, what occurred to Umar would be at variance with the message ra Muhammad Sallallahu Alaihi Wa Sallamand 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 hadith is well known, and is found in the collection of Bukhari and others. I am yet to reveal Ibn qahyim aqeedah bit by bit bi-idhnillaah!!!

So this is the kalimah whose former part is shirk and the latter part is eemaan! From these quotes, Sarfraaz Safdar makes the following conclusion right on kbn following page, Sarfraaz Khan said: 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.

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