Ibn al-Qayyim’s Kitāb al-Rūḥ 139
This chapter is divided into ten fuṣūl, which function as sub-chapters,
each of which is devoted to sequentially numbered issues (umūr)
related to the question posed. Ibn al-Qayyim knows that much is at
stake here. The nonbelievers (al-malāḥida wal-zanādiqa), as well
as “their brothers”, “the folk of invention and misdirection (ahl
al-bidʿa wal-ḍalāl)”, i. e. philosophers and philosophically-inclined
mutakallimūn, challenge all traditions that appear to be irrational.
Ibn al-Qayyim addresses this core issue, as well as the specific pun-
ishments said to be meted out in the grave.
- The question is posed: what is the wisdom in not mentioning the
punishment of the grave in the Koran, though there is a strong need
to know it and to believe in it, in order that one take heed and take
care? (pp. 80–81) - The question is posed: what are the causes for punishment of those
who are in the grave? (pp. 82–84) - The causes relieving one of the punishment of the grave. (pp. 85–89)
- Is the interrogation in the grave [of the departed] universal, apply-
ing to Muslims, Hypocrites (munāfiqūn), and Deniers, or is it lim-
ited to Muslims and Hypocrites? (pp. 90–92) - Is the interrogation of Nakīr and Munkar limited to this nation [of
Islam], or does it hold for others as well? (pp. 93–94) - Are children examined in the grave? (pp. 95–96)
- His statement: is the punishment of the grave eternal or delimited?
(pp. 97–98) - Where do the spirits settle in [the period] between death and the
resurrection? Are they in heaven or on earth? Are they in paradise
or not? Are they placed within bodies other than those that they
had been in, and enjoy or suffer therein, or are they denuded [of
body]? (pp. 99–124)
This is a key question in Islamic theology. Accordingly the chapter
is lengthy, and, like the seventh masʾala, it is composed of many
fuṣūl, each of which usually deals with one of the many opinions
that have been expressed in reply to the query. - Do the spirits of the dead derive benefit from any effort of the liv-
ing on [their behalf], or not? (pp. 125–150)
“The living (al-aḥyāʾ)” refers here to two very distinct groups: it
refers to the dead, while they were alive, and it refers as well to
those who survive the deceased. In the first instance, the question is
this: do the dead derive any benefit from the lasting effects of good
works they performed in the course of their lives, e. g., righteous
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