Bury Be True Nature (2)
Some doubtful and answer
Doubtful 1: Some verses of the Quran shows no signs of adzab and delicious grave
Earlier, in discussing this doubtful we need to believe that the Qur'an and the hadith it is the truth, and no conflicting truths. Allah Ta'ala says:
أفلا يتدبرون القرآن ولو كان من عند غير الله لوجدوا فيه اختلافا كثيرا
"Are you not to tadabburi Quran? Suppose that the Qur'an was not from Allah surely will be many contradictions in it "(Surah An Nisa: 82)
So is the hadith of the Prophet sallallaahu 'alaihi wa sallam was the revelation, as the word of God:
وما ينطق عن الهوى إن هو إلا وحي يوحى
"What was said by him (Muhammad) was not of lust, but a revelation" (Surah an-Najm: 3-4)
Thus, the Qur'an does not contradict with the Qur'an, the Qur'an would not be contrary to the hadith and hadith do not conflict with the hadith. In other words, each interpreting the Qur'anic verses, as well as verses of the Qur'an and hadith to interpret each other. Therefore, we hendaknuya refer to the scholars, because they are able to put your verse by verse, word by word and verse with the word according to its place, so obviously there is no discrepancy.
The first verse
قالوا يا ويلنا من بعثنا من مرقدنا هذا ما وعد الرحمن وصدق المرسلون
"They said:" Oh woe to us! Who has raised us up from our bed (dead)? "This is what was promised (God) Most Gracious and the true apostles (His)." (Surah Yaasin: 52)
If the person who died is said to 'sleep' after his death until the day of resurrection, then of course there was no grave or favors adzab grave. Thus the logic of the People of heretics who reject the existence of adzab grave, and it is so they understand the verses of God with logic without referring to the experts.
In fact, if we refer to the commentators from among the Companions until scholars mu'ashiriin, Ubay bin Ka'ab-radhiallahu 'anhu-, Khaitsamah, Mujahid and Qatadah interpret the meaning of' sleep 'in this verse is: "Sleep for a moment before it was raised from grave ". Qatadah also added: "It happened between two toot of the horn" (See Tafseer Ath-Tabari, 20/532). Al Hafidz Ibn Kathir also explains: "This verse does not deny the existence of adzab grave, because when compared with what happens afterwards, which happens in the grave like sleep" (Tafsir Al-Quran Al Azhim, 6 / 581).
The second paragraph
ولا تحسبن الله غافلا عما يعمل الظالمون إنما يؤخرهم ليوم تشخص فيه الأبصار
"And do not ever you (Muhammad) will think that Allah is unaware of what was done by people who do wrong. Verily Allah gives respite to them until the day that at that time the eyes (their) eyes widened. "(Surah Ibrahim: 42)
In this verse says God gave tough, that is, not mengadzab them, until the day when human eyes wide open, the Day of Resurrection. So their logic.
Yet if we take into consideration the explanation of the scholars of tafsir, Al Hafidz Ibn Kathir explains the meaning of 'Allah gives respite to them': "it was said, since so 'horror' in the Day of Judgement their circumstances" (Tafseer Al Qur'an Al Azhim, 4 / 515) . Al Baghawi interpret: "No such horrors will befall them they will get on the Day of Resurrection" (Ma'alim At Tanzil, 4 / 359). As the words of the Prophet sallallaahu 'alaihi wa sallam:
إن القبر أول منازل الآخرة فمن نجا منه فما بعده أيسر منه, ومن لم ينج منه فما بعده أشد منه
'Nature is the beginning of the grave afterlife journey, those who succeed in the grave, then later more easily. He who does not work, then later more severe '
So it is clear that because so far the comparison between the punishment of the grave to torment them later in the day of Resurrection, until when they were tortured in the grave is still in a period of suspension.
Some scholars interpret it to mean that the absolute 'they will not get adzab until the Day of Judgement', but the question is expressed as Ibn Kathir and Al Baghawi above. Because the fact is, some people disbelieve diadzab even when they were alive. And it should be noted, the commentators who interpret such absolutely no one understands that this verse disclaims adzab grave. So understand this verse to understanding the rejection of adzab tomb, is a new understanding that there is no predecessor, and contrary to the hundreds of arguments.
The third paragraph
ويوم تقوم الساعة يقسم المجرمون ما لبثوا غير ساعة كذلك كانوا يؤفكون
"And on the day of Judgement, will swear the guilty;" They do not stay (in the grave) but for a moment (only) ". Thus were they always turned away (from truth) "(Surah Ar-Rum: 55)
According to the logic of the rejection of adzab grave, pursuant to this paragraph, between the death of a man with a day of resurrection it just feels a little while, until a man feel as if after a sudden death has been raised. So there is no grave nature that he felt adzab or pleasure.
The commentators explain the meaning of 'shortly', Al Baidhawi said, "That was a time in the grave was considered too short when compared to the duration of their punishment in the Hereafter. Or another interpretation, they will ever be forgotten in the grave "(Anwar At Tanziil, 4 / 488). Some commentators interpret that meaning is a time when life on earth, Al Baghawi said, "That was a time in the world is considered too short compared with the Hereafter" (Ma'alim At Tanzil, 6 / 278). All of the above interpretation is not contrary to the arguments of adzab grave.
And once again be noted, no commentators who understand that this verse is to deny the existence of adzab grave. Indicates that this verse with the arguments about the existence adzab saheeh grave is not contradictory.
So some verses that become 'doubtful' as understood by the followers of the passions. Did not rule out the existence of other verses which they used to popularize their distorted understanding, but we believe it is enough that among the arguments there are no conflicting.
Doubtful 2: The hadiths about the adzab and favors the grave is the hadith ahad, ahad hadith while not in trouble aqidah hujjah
Explanation of Shaykh Muhammad Al Albani-rahimahullah Nashiruddin-which we have quoted previously been represented in answering this doubtful. In summary, the hadiths about the existence of the tomb adzab mutawatir.
Rahimahullah Shaykh al-Islam Ibn Taymiyyah said, "Mutawatir divided into 'aam and distinctive. For the scholars who understand the hadith and fiqh there are hadiths mutawatir for those who are not considered mutawatir by a layman. Such as the hadeeth about the prostration for forgetfulness, syuf'ah obligation, the obligation to pay diyat for an intelligent, obligations that muhshan stoning adulterers, the hadiths ru'yah, adzab grave, ... .. "(Majmu 'Fataawa, 18/69)
But the need is underlined also, suppose the hadiths about the grave or on other issues is the hadith on Sunday was still a hujjah. A more detailed explanation of it will include many chapters of the science of usul fiqh is no way we describe on this occasion. Hopefully some of the points below simply provide enlightenment that hadith is hujjah Sunday, both in aqeedah or not:
Mandatory charitable with the hadith ahad is consensus of the scholars
Imam Ash Shafi'i said: "I do not know of any Muslim jurists who disagree in defining khabar ahad, as I have just described that the hadiths ahad is on them all" (Ar Proceedings, 457-458). Al Khatib Al-Baghdadi said: "charity with Ahad hadith is the opinion of all scholars tabi'in and after them, namely the scholars at all times until our time (his time Al Khatib,-important life.) And I do not know of any one among them who would deny it or reject it "(Al kifayah, 48)
The arguments is obligatory to do charity with the hadith ahad
The hadiths mutawatir about Prophet sallallaahu 'alaihi wa sallam sent messengers, amil zakat, the judge only one person to a group of people. As the coming of Mua'dz bin Jabal:
إنك تأتي قوما من أهل الكتاب, فادعهم إلى شهادة أن لا إله إلا الله و أني رسول الله, فإن هم أطاعوا لذلك فأعلمهم أن الله افترض عليهم خمس صلوات في كل يوم و ليلة
"You will come to a people who consisted of scribes. Encourage them to bersyahadat 'Laailaaha illallah Wa Anna Muhammadan Rasulullah', if they want to obey, teach them to pray five times a day .... "(Narrated by Muslim, 19)
Ash Imam Shafi'i said, "The Messenger never send someone envoy except alone. This is proof that the news carried by one person delegation is valid, Insha Allah "(Ar Treatise, 415)
Ijma khabar ahad the companions that it was received (See Al kifayah, 43-45; Raudhatun Nazhir 1/268-274; Syarh Kaukab Al Munir, 2/369-375). Among the arguments of this consensus is the hadeeth about the direction that is only rumored moved by one person (Narrated by Muslim, 1208)
Allah Ta'ala says:
وما كان المؤمنون لينفروا كافة فلولا نفر من كل فرقة منهم طائفة ليتفقهوا في الدين ولينذروا قومهم إذا رجعوا إليهم لعلهم يحذرون
"It is fitting for a believing people that go all (the battlefield). Why not go from each group among them several people to deepen their knowledge of religion and to give warning to his people when they have returned to him, so that they can maintain themselves. "(Surat At-Tauba: 122) Side pendalilan paragraph There are two:
First, God commanded Taifah to give warning to his people. While the language:
والطائفة من الشيء: القطعة منه, أو الواحد فصاعدا, أو إلى الألف, أو أقلها رجلان أو رجل
"Thaifah of something means a part of something, or one or more numbered, or numbered between 1 to 1000, or at least one or two" (See Al Qamus Al Muhith)
This suggests the establishment of the truth even if only from one person or two people. And that truth must be accepted by his people.
Second, Allah mentions the benefits of some people who study religion that is 'so that they can protect themselves'. If hujjah not acceptable from one or a few people, certainly benefit is not achieved and the consequences of this verse is not true.
Prophet sallallaahu 'alaihi wa sallam said:
نضر الله امرأ سمع منا حديثا فحفظه حتى يبلغه غيره فرب حامل فقه إلى من هو أفقه منه ورب حامل فقه ليس بفقيه
"May Allah brighten the face of someone who listened to hadith from me, then he memorized them, then pass it on to someone else. Sometimes the person who submitted it more familiar than those who submit. And sometimes the person giving it does not understand "(Narrated by Tirmidhi 2868, he said:" hasan hadeeth ")
Here the Prophet sallallaahu 'alaihi wa sallam prayed imra of which convey hadeeth. While imra of that means one person.
Ahad hadith is hujjah legal matters or creed
The arguments on the point b shows that the truth or hujjah was received from a person without perkaran aqidah specified whether or not, apply in general and absolute. Even the hadith Muadz bin Jabal talk about aqidah.Ibnu 'Abdil rahimahullah Barr said, "All things aqeedah about asthma and the nature of Allah Ta'ala is only known from the Qur'aan and hadith texts Prophet sallallaahu' alaihi wa sallam a saheeh or the consensus of scholars. While derived from hadith ahad, they are accepted and there is no debate about this "(Jaami 'Bayanil'Ilmee Wa Fadhlih, 2 / 96).
The hadith discriminating attitude on the issue Sunday aqeedah and legal issues is a new belief in Islam, which is a heresy. Such distinction has never been known by one of the Companions of the Prophet, nor by tabi'in, tabi'ut tabi'in, also not known by the Imam. This distinction is only known from the figures that follow the People of heresy and their (See Mukhtasar Shawa'iqil mursalah, 503)
(All of this points us ac Ma'alim Ushulil sarikan of Fiqh 'Inda Ahlis Sunnah Wal Jama, 141-143)
Belief that the problem must be determined by the hadith aqidah mutawatir itself is a Aqeedah (belief) in religion. If they're consistent, they should bring that mutawatir arguments about the existence in the Islamic Aqeedah.
Doubtful 3: Some scholars assess the value Zhan ahad hadith, so they did not believe the grave adzab
Doubtful doubtful this is an instance of a second. In the writings of those who deny the existence of adzab grave, they cite some statements to some scholars who regard the hadith ahad Ahlussunnah only worth Zhan and worthless science. So impressive that some scholars also do not believe in the existence of adzab grave. This is cheating them in argument.
It is true there difference among the scholars about whether the hadith Sunday Zhan worth, or value of science, or science, but on the condition value. But they agreed to do charity with the hadith on Sunday, as have been presented in this consensus statement. It is also to some scholars, the hadith says that on Sunday, must do good with it but not believed. But this is essentially just a difference lafzhi, because every theorem of the Qur'an and Sunnah that authentically is hujjah who must believe the truth and diamalkan. How could a person commanded to do good without believing what he resume practicing?
Such as the hadeeth about asking for protection from the grave adzab after each prayer:
أن رسول الله - صلى الله عليه وسلم - كان يدعو فى الصلاة «اللهم إنى أعوذ بك من عذاب القبر وأعوذ بك من فتنة المسيح الدجال, وأعوذ بك من فتنة المحيا وفتنة الممات, اللهم إنى أعوذ بك من المأثم والمغرم
"The Messenger shallallahu'alaihi wa sallam prayed when he was praying with a prayer (which means): 'O Allah I seek refuge in You from adzab grave, from slander al still ad-Dajjal, from fitnahnya people who are still alive or has died. O Allah I seek refuge from thee from sin and debt '"(Narrated by Bukhari 798)
How could the basis of this hadith, it is said that disunnahkan read the prayer before greeting each in prayer but can not believe it? This shows clearly that the separate legal issues and doctrinal camps in the discussion of the hadith on Sunday is a strange case.
Among the scholars who are often in the name-'catut 'to popularize their understanding is Al Imam Al Bukhari. The reason, in Sahih Bukhari, he wrote the chapter titles:
باب ما جاء فى إجازة خبر الواحد الصدوق فى الأذان والصلاة والصوم والفرائض والأحكام
"Chapter the arguments about bolehnya use khabar ahad a saheeh in trouble call to prayer, prayer, fasting, inheritance and ahkam"
Al-Bukhari did not mention i'tiqad or 'aqaa-id in the sentence, so claims that he did not berhujjah with ahad hadith on the issue precepts. When in fact, Al-Bukhari narrated many hadiths on Sunday in aqidah problem in Saheeh Bukhari. The chapter titles that make him so, precisely to refute those who refuse kehujjahan ahad hadith in general. And the most important and needs to be underlined is that Imam Al Bukhari believe adzab grave. As we have alluded to the arguments of the Qur'an.
Besides him, the Al Imam Ibn Hajar Al Asqalani was often in-'catut 'way. Though he was in the book Fath Baari, approve aqeedah Imam Al-Bukhari in the grave and menyelisihi adzab believe those who deny them. When he commented on the sentence:
... باب ما جاء في عذاب القبر وقوله تعالى
Ibn Hajar said: "It's as if, I mean Al Bukhari precede any mention of these verses because he wanted to explain that the discussion adzab tomb there in the Qur'an, menyelisihi some people who claim that the discussion adzab grave exists only in the hadith ahad" (Fath Baari , 4 / 443)
The rest, the names of scholars that they mentioned to popularize their distorted understanding, usually from among the scholars who influenced science or thought Mu'tazilite kalam.
Doubtful 4: Dilalah passage tomb is considered to deny adzab qath'i, while dilalah verses and hadiths that define adzab tomb is zhanni
From a letter Yasin verse 52, they understand that if the person who died is said to 'sleep' after his death until the day of resurrection, then of course there was no grave or favors adzab grave. Then they said that this verse is pendalilan pendalilan that qath'i (firm and clear), or dilalah qath'iyyah. While the letter Ghafir (Al-Mu'min) paragraph 45-46 of the Pharaoh and his people after their death dinampakkan hell every morning and afternoon, if this verse is used as the argument to justify the grave adzab then pendalilannya not qath'i, indecisive, unclear meaning or dilalah zhanniyyah. Moreover, there is disagreement among scholars whether the letter referred to paragraph 45-46 or semisalnya Ghafir is perceived by the soul and body, or both at once. The dispute adds to non-stress pendalilan verse. So that eventually they, with their sense of capital, taking the verse with dilalah qath'iyyah according to their logic, and closed eyes (read: throw away) against the proposition which they have dilalah zhanniyyah. Subhanallah!
People who are fond of toying with the diseased liver theorem
From the 4th doubtful this will be seen once how they idolize sense in understanding the arguments of the Shari'a. With the sense that they also confront the other arguments that do not correspond to their desires. Though there are no arguments to the contrary syar'i and all arguments must we believe in and resume practicing. The people who praised God with science says:
آمنا به كل من عند ربنا
"We believe all that was revealed by our Lord" (Surat al-Imran: 7)
Taking the argument to suit his taste, then throw away the argument that does not fit her taste is the attitude of the people who have the disease in his heart. Allah Ta'ala says:
هو الذي أنزل عليك الكتاب منه آيات محكمات هن أم الكتاب وأخر متشابهات فأما الذين في قلوبهم زيغ فيتبعون ما تشابه منه ابتغاء الفتنة وابتغاء تأويله وما يعلم تأويله إلا الله والراسخون في العلم يقولون آمنا به كل من عند ربنا وما يذكر إلا أولو الألباب
"He who revealed the Book (Qur'an) to you. Among the (content) it is the verses that muhkamaat contents of the Qur'an and the other (the verses) mutasyaabihaat. As for those who in his heart inclined to heresy, then they follow some of the verses that mutasyabihat to cause a scandal and to takwilnya searched, but no one knows but God takwilnya. And those deep knowledge say: We believe in the verses that mutasyabihat, all of the contents of our Lord. "And not to take a lesson (from it) but the people who have sense." (Surah Ali Imran: 7 )
Zhanni and Qath'i is relative
Assessment zhanni qath'i or against anything is relative or a relative. For some people something is qath'i, but for others zhanni. In terms of assessing a proposition that qathi atu zhanni, relativity here depends on:
Depth review of the arguments syar'i
Mastery of the rules in the postulate
Differences in intelligence
Speed understand something problem
Shaykh al-Islam Ibn Taymiyyah said, "It is clear that the mujtahid scholars spoke with science. They follow the argument. And science is the science of jurisprudence was great. The scholars are not among those who follow mere prejudice. However, among those who know sometimes there is a science that has not known of other scholars. Due to other scholars who have never heard it or sometimes because other scholars have not understood "(Majmu 'Fataawa, 13/124-125. Quoted from Ma'alim Ushulil Fiqh, 80-81)
So, what they (the People of heresy) zhanni claims, apparently for the scholars is a matter that qath'i. Due to their sense superficiality and lust that blinds their minds already.
Referring to the expert knowledge in understanding the arguments
In the case above, the People of heresy juxtapose the arguments as to understand their arguments rely on logic alone, at all reluctant to refer to religious explanations. Whereas in surat Al Imran paragraph 7 above, God has hinted that in order to understand the argument perfectly without reject some proposition is to return it to the expert knowledge that raasikh (deep knowledge). The Prophet sallallaahu 'alaihi wa sallam also said:
إن القرآن لم ينزل يكذب بعضه بعضا بل يصدق بعضه بعضا فما عرفتم منه فاعملوا به وما جهلتم منه فردوه إلى عالمه
"The verses were sent down the Qur'an does not reject each other, even mutually justify one another. The verses that you understand, amalkanlah. The verses that you do not understand, return to the pious people who understand it "(Narrated by Ahmad, 2 / 161, dishahihkan by Al Albani in Syarh At Thahawiyah, 585)
Because the scholars understand the argument to the argument, interpreting the arguments by atsar Companions of the Prophet, tabi'in and those who follow them, which is the best generation, and most understand the Qur'an and Sunnah.
And in fact, when we return it to the clergy, did not find any contradiction between the arguments above. Ulama commentators say that the letter Ghafir (Al-Mu'min) paragraph 45-46 establish the existence based on the interpretation of the grave adzab rahimahullah Mujahid, a dubbed tabi'in imamul mufassir, also a history of scholar mufassir (expert commentary) the other. Also, because corresponds with saheeh hadiths that reached the degree mutawatir. Pendalilan based hadeeth salaf and atsar is certainly more mainstream and more glorious than pendalilan based ra'yu (logic). And this is such pendalilan pendalilan the qath'i.
While the letter Yasin verse 52, based on the history of a companion of the Prophet, Ubay bin Ka'ab-radhiallahu 'anhu-, also from the tabi'in namely Khaitsamah, Mujahid and Qatadah-radhiallahu' anhum-interpretation 'sleep' in this verse is: "Sleep for a moment before it was resurrected from the grave". So this verse does not deny the existence of adzab grave. Once again, pendalilan with atsar salaf is certainly a qath'i pendalilan. As a result, there is no contradiction between verses with the verse, or verse in the hadith, walillahilhamdu.
Doubtful 1: Some verses of the Quran shows no signs of adzab and delicious grave
Earlier, in discussing this doubtful we need to believe that the Qur'an and the hadith it is the truth, and no conflicting truths. Allah Ta'ala says:
أفلا يتدبرون القرآن ولو كان من عند غير الله لوجدوا فيه اختلافا كثيرا
"Are you not to tadabburi Quran? Suppose that the Qur'an was not from Allah surely will be many contradictions in it "(Surah An Nisa: 82)
So is the hadith of the Prophet sallallaahu 'alaihi wa sallam was the revelation, as the word of God:
وما ينطق عن الهوى إن هو إلا وحي يوحى
"What was said by him (Muhammad) was not of lust, but a revelation" (Surah an-Najm: 3-4)
Thus, the Qur'an does not contradict with the Qur'an, the Qur'an would not be contrary to the hadith and hadith do not conflict with the hadith. In other words, each interpreting the Qur'anic verses, as well as verses of the Qur'an and hadith to interpret each other. Therefore, we hendaknuya refer to the scholars, because they are able to put your verse by verse, word by word and verse with the word according to its place, so obviously there is no discrepancy.
The first verse
قالوا يا ويلنا من بعثنا من مرقدنا هذا ما وعد الرحمن وصدق المرسلون
"They said:" Oh woe to us! Who has raised us up from our bed (dead)? "This is what was promised (God) Most Gracious and the true apostles (His)." (Surah Yaasin: 52)
If the person who died is said to 'sleep' after his death until the day of resurrection, then of course there was no grave or favors adzab grave. Thus the logic of the People of heretics who reject the existence of adzab grave, and it is so they understand the verses of God with logic without referring to the experts.
In fact, if we refer to the commentators from among the Companions until scholars mu'ashiriin, Ubay bin Ka'ab-radhiallahu 'anhu-, Khaitsamah, Mujahid and Qatadah interpret the meaning of' sleep 'in this verse is: "Sleep for a moment before it was raised from grave ". Qatadah also added: "It happened between two toot of the horn" (See Tafseer Ath-Tabari, 20/532). Al Hafidz Ibn Kathir also explains: "This verse does not deny the existence of adzab grave, because when compared with what happens afterwards, which happens in the grave like sleep" (Tafsir Al-Quran Al Azhim, 6 / 581).
The second paragraph
ولا تحسبن الله غافلا عما يعمل الظالمون إنما يؤخرهم ليوم تشخص فيه الأبصار
"And do not ever you (Muhammad) will think that Allah is unaware of what was done by people who do wrong. Verily Allah gives respite to them until the day that at that time the eyes (their) eyes widened. "(Surah Ibrahim: 42)
In this verse says God gave tough, that is, not mengadzab them, until the day when human eyes wide open, the Day of Resurrection. So their logic.
Yet if we take into consideration the explanation of the scholars of tafsir, Al Hafidz Ibn Kathir explains the meaning of 'Allah gives respite to them': "it was said, since so 'horror' in the Day of Judgement their circumstances" (Tafseer Al Qur'an Al Azhim, 4 / 515) . Al Baghawi interpret: "No such horrors will befall them they will get on the Day of Resurrection" (Ma'alim At Tanzil, 4 / 359). As the words of the Prophet sallallaahu 'alaihi wa sallam:
إن القبر أول منازل الآخرة فمن نجا منه فما بعده أيسر منه, ومن لم ينج منه فما بعده أشد منه
'Nature is the beginning of the grave afterlife journey, those who succeed in the grave, then later more easily. He who does not work, then later more severe '
So it is clear that because so far the comparison between the punishment of the grave to torment them later in the day of Resurrection, until when they were tortured in the grave is still in a period of suspension.
Some scholars interpret it to mean that the absolute 'they will not get adzab until the Day of Judgement', but the question is expressed as Ibn Kathir and Al Baghawi above. Because the fact is, some people disbelieve diadzab even when they were alive. And it should be noted, the commentators who interpret such absolutely no one understands that this verse disclaims adzab grave. So understand this verse to understanding the rejection of adzab tomb, is a new understanding that there is no predecessor, and contrary to the hundreds of arguments.
The third paragraph
ويوم تقوم الساعة يقسم المجرمون ما لبثوا غير ساعة كذلك كانوا يؤفكون
"And on the day of Judgement, will swear the guilty;" They do not stay (in the grave) but for a moment (only) ". Thus were they always turned away (from truth) "(Surah Ar-Rum: 55)
According to the logic of the rejection of adzab grave, pursuant to this paragraph, between the death of a man with a day of resurrection it just feels a little while, until a man feel as if after a sudden death has been raised. So there is no grave nature that he felt adzab or pleasure.
The commentators explain the meaning of 'shortly', Al Baidhawi said, "That was a time in the grave was considered too short when compared to the duration of their punishment in the Hereafter. Or another interpretation, they will ever be forgotten in the grave "(Anwar At Tanziil, 4 / 488). Some commentators interpret that meaning is a time when life on earth, Al Baghawi said, "That was a time in the world is considered too short compared with the Hereafter" (Ma'alim At Tanzil, 6 / 278). All of the above interpretation is not contrary to the arguments of adzab grave.
And once again be noted, no commentators who understand that this verse is to deny the existence of adzab grave. Indicates that this verse with the arguments about the existence adzab saheeh grave is not contradictory.
So some verses that become 'doubtful' as understood by the followers of the passions. Did not rule out the existence of other verses which they used to popularize their distorted understanding, but we believe it is enough that among the arguments there are no conflicting.
Doubtful 2: The hadiths about the adzab and favors the grave is the hadith ahad, ahad hadith while not in trouble aqidah hujjah
Explanation of Shaykh Muhammad Al Albani-rahimahullah Nashiruddin-which we have quoted previously been represented in answering this doubtful. In summary, the hadiths about the existence of the tomb adzab mutawatir.
Rahimahullah Shaykh al-Islam Ibn Taymiyyah said, "Mutawatir divided into 'aam and distinctive. For the scholars who understand the hadith and fiqh there are hadiths mutawatir for those who are not considered mutawatir by a layman. Such as the hadeeth about the prostration for forgetfulness, syuf'ah obligation, the obligation to pay diyat for an intelligent, obligations that muhshan stoning adulterers, the hadiths ru'yah, adzab grave, ... .. "(Majmu 'Fataawa, 18/69)
But the need is underlined also, suppose the hadiths about the grave or on other issues is the hadith on Sunday was still a hujjah. A more detailed explanation of it will include many chapters of the science of usul fiqh is no way we describe on this occasion. Hopefully some of the points below simply provide enlightenment that hadith is hujjah Sunday, both in aqeedah or not:
Mandatory charitable with the hadith ahad is consensus of the scholars
Imam Ash Shafi'i said: "I do not know of any Muslim jurists who disagree in defining khabar ahad, as I have just described that the hadiths ahad is on them all" (Ar Proceedings, 457-458). Al Khatib Al-Baghdadi said: "charity with Ahad hadith is the opinion of all scholars tabi'in and after them, namely the scholars at all times until our time (his time Al Khatib,-important life.) And I do not know of any one among them who would deny it or reject it "(Al kifayah, 48)
The arguments is obligatory to do charity with the hadith ahad
The hadiths mutawatir about Prophet sallallaahu 'alaihi wa sallam sent messengers, amil zakat, the judge only one person to a group of people. As the coming of Mua'dz bin Jabal:
إنك تأتي قوما من أهل الكتاب, فادعهم إلى شهادة أن لا إله إلا الله و أني رسول الله, فإن هم أطاعوا لذلك فأعلمهم أن الله افترض عليهم خمس صلوات في كل يوم و ليلة
"You will come to a people who consisted of scribes. Encourage them to bersyahadat 'Laailaaha illallah Wa Anna Muhammadan Rasulullah', if they want to obey, teach them to pray five times a day .... "(Narrated by Muslim, 19)
Ash Imam Shafi'i said, "The Messenger never send someone envoy except alone. This is proof that the news carried by one person delegation is valid, Insha Allah "(Ar Treatise, 415)
Ijma khabar ahad the companions that it was received (See Al kifayah, 43-45; Raudhatun Nazhir 1/268-274; Syarh Kaukab Al Munir, 2/369-375). Among the arguments of this consensus is the hadeeth about the direction that is only rumored moved by one person (Narrated by Muslim, 1208)
Allah Ta'ala says:
وما كان المؤمنون لينفروا كافة فلولا نفر من كل فرقة منهم طائفة ليتفقهوا في الدين ولينذروا قومهم إذا رجعوا إليهم لعلهم يحذرون
"It is fitting for a believing people that go all (the battlefield). Why not go from each group among them several people to deepen their knowledge of religion and to give warning to his people when they have returned to him, so that they can maintain themselves. "(Surat At-Tauba: 122) Side pendalilan paragraph There are two:
First, God commanded Taifah to give warning to his people. While the language:
والطائفة من الشيء: القطعة منه, أو الواحد فصاعدا, أو إلى الألف, أو أقلها رجلان أو رجل
"Thaifah of something means a part of something, or one or more numbered, or numbered between 1 to 1000, or at least one or two" (See Al Qamus Al Muhith)
This suggests the establishment of the truth even if only from one person or two people. And that truth must be accepted by his people.
Second, Allah mentions the benefits of some people who study religion that is 'so that they can protect themselves'. If hujjah not acceptable from one or a few people, certainly benefit is not achieved and the consequences of this verse is not true.
Prophet sallallaahu 'alaihi wa sallam said:
نضر الله امرأ سمع منا حديثا فحفظه حتى يبلغه غيره فرب حامل فقه إلى من هو أفقه منه ورب حامل فقه ليس بفقيه
"May Allah brighten the face of someone who listened to hadith from me, then he memorized them, then pass it on to someone else. Sometimes the person who submitted it more familiar than those who submit. And sometimes the person giving it does not understand "(Narrated by Tirmidhi 2868, he said:" hasan hadeeth ")
Here the Prophet sallallaahu 'alaihi wa sallam prayed imra of which convey hadeeth. While imra of that means one person.
Ahad hadith is hujjah legal matters or creed
The arguments on the point b shows that the truth or hujjah was received from a person without perkaran aqidah specified whether or not, apply in general and absolute. Even the hadith Muadz bin Jabal talk about aqidah.Ibnu 'Abdil rahimahullah Barr said, "All things aqeedah about asthma and the nature of Allah Ta'ala is only known from the Qur'aan and hadith texts Prophet sallallaahu' alaihi wa sallam a saheeh or the consensus of scholars. While derived from hadith ahad, they are accepted and there is no debate about this "(Jaami 'Bayanil'Ilmee Wa Fadhlih, 2 / 96).
The hadith discriminating attitude on the issue Sunday aqeedah and legal issues is a new belief in Islam, which is a heresy. Such distinction has never been known by one of the Companions of the Prophet, nor by tabi'in, tabi'ut tabi'in, also not known by the Imam. This distinction is only known from the figures that follow the People of heresy and their (See Mukhtasar Shawa'iqil mursalah, 503)
(All of this points us ac Ma'alim Ushulil sarikan of Fiqh 'Inda Ahlis Sunnah Wal Jama, 141-143)
Belief that the problem must be determined by the hadith aqidah mutawatir itself is a Aqeedah (belief) in religion. If they're consistent, they should bring that mutawatir arguments about the existence in the Islamic Aqeedah.
Doubtful 3: Some scholars assess the value Zhan ahad hadith, so they did not believe the grave adzab
Doubtful doubtful this is an instance of a second. In the writings of those who deny the existence of adzab grave, they cite some statements to some scholars who regard the hadith ahad Ahlussunnah only worth Zhan and worthless science. So impressive that some scholars also do not believe in the existence of adzab grave. This is cheating them in argument.
It is true there difference among the scholars about whether the hadith Sunday Zhan worth, or value of science, or science, but on the condition value. But they agreed to do charity with the hadith on Sunday, as have been presented in this consensus statement. It is also to some scholars, the hadith says that on Sunday, must do good with it but not believed. But this is essentially just a difference lafzhi, because every theorem of the Qur'an and Sunnah that authentically is hujjah who must believe the truth and diamalkan. How could a person commanded to do good without believing what he resume practicing?
Such as the hadeeth about asking for protection from the grave adzab after each prayer:
أن رسول الله - صلى الله عليه وسلم - كان يدعو فى الصلاة «اللهم إنى أعوذ بك من عذاب القبر وأعوذ بك من فتنة المسيح الدجال, وأعوذ بك من فتنة المحيا وفتنة الممات, اللهم إنى أعوذ بك من المأثم والمغرم
"The Messenger shallallahu'alaihi wa sallam prayed when he was praying with a prayer (which means): 'O Allah I seek refuge in You from adzab grave, from slander al still ad-Dajjal, from fitnahnya people who are still alive or has died. O Allah I seek refuge from thee from sin and debt '"(Narrated by Bukhari 798)
How could the basis of this hadith, it is said that disunnahkan read the prayer before greeting each in prayer but can not believe it? This shows clearly that the separate legal issues and doctrinal camps in the discussion of the hadith on Sunday is a strange case.
Among the scholars who are often in the name-'catut 'to popularize their understanding is Al Imam Al Bukhari. The reason, in Sahih Bukhari, he wrote the chapter titles:
باب ما جاء فى إجازة خبر الواحد الصدوق فى الأذان والصلاة والصوم والفرائض والأحكام
"Chapter the arguments about bolehnya use khabar ahad a saheeh in trouble call to prayer, prayer, fasting, inheritance and ahkam"
Al-Bukhari did not mention i'tiqad or 'aqaa-id in the sentence, so claims that he did not berhujjah with ahad hadith on the issue precepts. When in fact, Al-Bukhari narrated many hadiths on Sunday in aqidah problem in Saheeh Bukhari. The chapter titles that make him so, precisely to refute those who refuse kehujjahan ahad hadith in general. And the most important and needs to be underlined is that Imam Al Bukhari believe adzab grave. As we have alluded to the arguments of the Qur'an.
Besides him, the Al Imam Ibn Hajar Al Asqalani was often in-'catut 'way. Though he was in the book Fath Baari, approve aqeedah Imam Al-Bukhari in the grave and menyelisihi adzab believe those who deny them. When he commented on the sentence:
... باب ما جاء في عذاب القبر وقوله تعالى
Ibn Hajar said: "It's as if, I mean Al Bukhari precede any mention of these verses because he wanted to explain that the discussion adzab tomb there in the Qur'an, menyelisihi some people who claim that the discussion adzab grave exists only in the hadith ahad" (Fath Baari , 4 / 443)
The rest, the names of scholars that they mentioned to popularize their distorted understanding, usually from among the scholars who influenced science or thought Mu'tazilite kalam.
Doubtful 4: Dilalah passage tomb is considered to deny adzab qath'i, while dilalah verses and hadiths that define adzab tomb is zhanni
From a letter Yasin verse 52, they understand that if the person who died is said to 'sleep' after his death until the day of resurrection, then of course there was no grave or favors adzab grave. Then they said that this verse is pendalilan pendalilan that qath'i (firm and clear), or dilalah qath'iyyah. While the letter Ghafir (Al-Mu'min) paragraph 45-46 of the Pharaoh and his people after their death dinampakkan hell every morning and afternoon, if this verse is used as the argument to justify the grave adzab then pendalilannya not qath'i, indecisive, unclear meaning or dilalah zhanniyyah. Moreover, there is disagreement among scholars whether the letter referred to paragraph 45-46 or semisalnya Ghafir is perceived by the soul and body, or both at once. The dispute adds to non-stress pendalilan verse. So that eventually they, with their sense of capital, taking the verse with dilalah qath'iyyah according to their logic, and closed eyes (read: throw away) against the proposition which they have dilalah zhanniyyah. Subhanallah!
People who are fond of toying with the diseased liver theorem
From the 4th doubtful this will be seen once how they idolize sense in understanding the arguments of the Shari'a. With the sense that they also confront the other arguments that do not correspond to their desires. Though there are no arguments to the contrary syar'i and all arguments must we believe in and resume practicing. The people who praised God with science says:
آمنا به كل من عند ربنا
"We believe all that was revealed by our Lord" (Surat al-Imran: 7)
Taking the argument to suit his taste, then throw away the argument that does not fit her taste is the attitude of the people who have the disease in his heart. Allah Ta'ala says:
هو الذي أنزل عليك الكتاب منه آيات محكمات هن أم الكتاب وأخر متشابهات فأما الذين في قلوبهم زيغ فيتبعون ما تشابه منه ابتغاء الفتنة وابتغاء تأويله وما يعلم تأويله إلا الله والراسخون في العلم يقولون آمنا به كل من عند ربنا وما يذكر إلا أولو الألباب
"He who revealed the Book (Qur'an) to you. Among the (content) it is the verses that muhkamaat contents of the Qur'an and the other (the verses) mutasyaabihaat. As for those who in his heart inclined to heresy, then they follow some of the verses that mutasyabihat to cause a scandal and to takwilnya searched, but no one knows but God takwilnya. And those deep knowledge say: We believe in the verses that mutasyabihat, all of the contents of our Lord. "And not to take a lesson (from it) but the people who have sense." (Surah Ali Imran: 7 )
Zhanni and Qath'i is relative
Assessment zhanni qath'i or against anything is relative or a relative. For some people something is qath'i, but for others zhanni. In terms of assessing a proposition that qathi atu zhanni, relativity here depends on:
Depth review of the arguments syar'i
Mastery of the rules in the postulate
Differences in intelligence
Speed understand something problem
Shaykh al-Islam Ibn Taymiyyah said, "It is clear that the mujtahid scholars spoke with science. They follow the argument. And science is the science of jurisprudence was great. The scholars are not among those who follow mere prejudice. However, among those who know sometimes there is a science that has not known of other scholars. Due to other scholars who have never heard it or sometimes because other scholars have not understood "(Majmu 'Fataawa, 13/124-125. Quoted from Ma'alim Ushulil Fiqh, 80-81)
So, what they (the People of heresy) zhanni claims, apparently for the scholars is a matter that qath'i. Due to their sense superficiality and lust that blinds their minds already.
Referring to the expert knowledge in understanding the arguments
In the case above, the People of heresy juxtapose the arguments as to understand their arguments rely on logic alone, at all reluctant to refer to religious explanations. Whereas in surat Al Imran paragraph 7 above, God has hinted that in order to understand the argument perfectly without reject some proposition is to return it to the expert knowledge that raasikh (deep knowledge). The Prophet sallallaahu 'alaihi wa sallam also said:
إن القرآن لم ينزل يكذب بعضه بعضا بل يصدق بعضه بعضا فما عرفتم منه فاعملوا به وما جهلتم منه فردوه إلى عالمه
"The verses were sent down the Qur'an does not reject each other, even mutually justify one another. The verses that you understand, amalkanlah. The verses that you do not understand, return to the pious people who understand it "(Narrated by Ahmad, 2 / 161, dishahihkan by Al Albani in Syarh At Thahawiyah, 585)
Because the scholars understand the argument to the argument, interpreting the arguments by atsar Companions of the Prophet, tabi'in and those who follow them, which is the best generation, and most understand the Qur'an and Sunnah.
And in fact, when we return it to the clergy, did not find any contradiction between the arguments above. Ulama commentators say that the letter Ghafir (Al-Mu'min) paragraph 45-46 establish the existence based on the interpretation of the grave adzab rahimahullah Mujahid, a dubbed tabi'in imamul mufassir, also a history of scholar mufassir (expert commentary) the other. Also, because corresponds with saheeh hadiths that reached the degree mutawatir. Pendalilan based hadeeth salaf and atsar is certainly more mainstream and more glorious than pendalilan based ra'yu (logic). And this is such pendalilan pendalilan the qath'i.
While the letter Yasin verse 52, based on the history of a companion of the Prophet, Ubay bin Ka'ab-radhiallahu 'anhu-, also from the tabi'in namely Khaitsamah, Mujahid and Qatadah-radhiallahu' anhum-interpretation 'sleep' in this verse is: "Sleep for a moment before it was resurrected from the grave". So this verse does not deny the existence of adzab grave. Once again, pendalilan with atsar salaf is certainly a qath'i pendalilan. As a result, there is no contradiction between verses with the verse, or verse in the hadith, walillahilhamdu.
0 komentar:
Post a Comment