Bury Be True Nature (1)

Hades is the beginning of the life essence of a human. Studying what happens in the grave nature provides many benefits. Someone who knows that there is pleasure in the grave the grave will certainly try as much as possible while he was alive for a people who deserve a grave future favors. Someone who knows that in nature there are grave grave adzab also will try as much as possible so he is spared from it later. Adzab tomb is delicious and magical things that are not terindera by humans. The man who felt it was certainly not to

preach to the living will be the truth. So the only source of our belief that there is grave adzab and favors the proposition Qur'an and Sunnah. And a lot of arguments from the Qur'an and Sunnah and scholarly consensus' the friends and tabi'in which establishes the existence of the grave. However, some people from among the People of heresy because of irregularities deny them in understanding the arguments syar'i.

In this article we will describe some of the arguments that establish the existence of grave adzab and delicious as well as discussion of some confusion circulating around this problem.

Theorem QUR'AN

Theorem 1

وحاق بآل فرعون سوء العذاب النار يعرضون عليها غدوا وعشيا ويوم تقوم الساعة أدخلوا آل فرعون أشد العذاب

"So God preserve from evil their guile, and Pharaoh and his people were surrounded by a very bad punishment. Dinampakkan them hell in the morning and evening, and on the day of Judgement. (It is said to the angels): "Please insert a Pharaoh and his people into a very harsh punishment". "(Surat Ghafir / Al-Mu'min: 45-46)

Al Hafidz Ibn Kathir explains this verse, "Spirits of Pharaoh and his followers before the Fire every morning and evening, continuing until the coming of the Hour. When doomsday comes before their spirits and bodies are both feeling the fire of hell ". He also said, "These verses are a strong foundation for the Ahl al-Sunnah regarding the adzab grave" (Tafseer al-Qur'an Azhim, 7 / 146). It is also similar to the explanation jumhur commentators such as Mujahid (quoted from An Nukat Wal'Uyun, 4 / 39), Al allusions (Ruuhul Ma'ani, 18/103), Ash Syaukani (Fath al-Qadir, 6 / 328), Al Baidhawi (Anwar At Tanziil, 5 / 130), Muhammad Amin ash Syinqithi (Adhwa 'Al Bayan, 7 / 82), Abdurrahman As Sa'di (Taisiir Kariim Ar Rahman, 738).

It is true that there is another interpretation of this verse. Qatadah interpret that the purposes of paragraphs (which means) 'To those dinampakkan hell in the morning and evening' is taubiikh or insult to the Pharaoh and his followers in a state they are still alive. This interpretation, although not establish the existence of adzab grave but do not deny them. Ibn Abbas Radhiallahu'anhu interpret that their spirit is on the wing black bird perched on a hell of a time coming in the evening and early morning (quoted from An Nukat Wal'Uyun, 4 / 39). The interpretation of Ibn Abbas is pussy establish the existence of the grave.

Expert commentary also affected permikiran Mu'tazilite denied that this verse is talking about such grave adzab Az Zamakhsyari (Al dreams, 6 / 118) and Fakhruddin ArRazi (Mafatihul Ghaib, 13/342), with rebuttal limited to mere logic. So, God-willing, correct interpretation is that we mentioned at the beginning because it corresponds with other arguments from the Qur'an and Hadith which we will mention later. Because of arguments that interpret each other and can not be mutually contradictory.

Theorem 2

{ولو ترى إذ الظالمون في غمرات الموت والملائكة باسطو أيديهم أخرجوا أنفسكم اليوم تجزون عذاب الهون بما كنتم تقولون على الله غير الحق وكنتم عن آياته تستكبرون

"It would be awful if you look at people who do wrong (are) the pressures of death's door, while the angels beat with his hands, (saying):" Yield up your souls. " Today you will be repaid with the punishment of humiliation, because you always say of Allah (saying) that is not true and (because) you're always boasting of his verses. "(Surat al-An'am: 93)

Al Imam Al Bukhari rahimahullah, in his Saheeh, make the title of chapter باب ما جاء فى عذاب القبر (Chapter adzab the arguments about the grave) and then he mentioned the above verse.

One expert commentary on this era, Sheikh Abdurrahman As-Sa'di rahimahullah-explained, "This verse is the argument of the existence of grave adzab and delicious. Because of the context of the sentence, adzab addressed to the unbelievers is felt when death's door, when deprived of life and thereafter "(Taisiir Kariim Ar Rahman, 264)

Theorem 3

ولا تقولوا لمن يقتل في سبيل الله أموات بل أحياء ولكن لا تشعرون

"And say not of those who are slain in Allah's way, (they were) dead even (actually) they are living, but you do not realize it." (Surat al-Baqara: 154)

Al Hafidz Ibn Kathir explained, "Allah Almighty tells us that the martyrs are alive in the wild in a state barzakh rizki always given by God, as in the hadith found in Saheeh Muslim .... (Then he mentioned haditsnya)" (Tafsir al-Qur ' an Azhim, 1 / 446). Regarding the situation after the death of the martyrs who gets pleasure at the sight of Allah in nature barzakh is jumhur mufassirin opinion, among Mujahid, Qatadah, Abu Ja'far, 'Ikrimah (See Tafseer Tabari Ath, 3 / 214), Jalalain (160), Al Baghawi (Ma'alim At Tanzil, 168), Al allusions (Ruuhul Ma'ani, 2 / 64), etc.. They are just different opinions about how to shape the rizki or pleasure.

This verse is in line with paragraph 45-46 on Ghafir letter (surat Al-Mu'min) mentioned above. As an explanation of the Al Hasan Al Basri, "The martyrs are alive in Allah, they are exposed to heaven so that they too feel the pleasure and happiness. As the ghost of Pharaoh and his people are exposed to hell every morning and evening so that they feel the misery "(quoted from Ma'alim At Tanzil, 168). That is, the martyrs felt happiness and joy in nature barzakh feel the misery as well as Pharaoh in nature barzakh.

And many more arguments from the Qur'an al Kariim which sets adzab grave if we want to refer to the explanation of the scholars.

Theorem Sunnah

Theorem 4

لولا أن لا تدافنوا لدعوت الله عز وجل أن يسمعكم من عذاب القبر ما أسمعني

"If you're not going to bury each other, surely I will pray to God for you guys let out the punishment of the grave that I heard." (Narrated by Muslim, 7393, Ahmad 12026, from friends of Anas bin Malik radhilallahu'anhu) "

In Genealogy ahaadeeth or higher on the hadith numbers 158-159, Shaykh Muhammad Al Albani-rahimahullah Nashiruddin-explains that this hadith has several syawahid, namely from the road Zaid bin Thabit (Narrated by Muslim, 7392) and from the path of Jabir bin Abdillah (Narrated by Ahmad 14 185 , Al-Albani said: "Saheeh Muslim Imam muttashil appropriate requirements").

After that he gave the necessary explanations, he said:

"From some of the above hadith there are many faidah, the most important among them:

First, establish the existence of adzab grave, and the hadiths on this subject mutawatir. So no more confusion when there is a claim that the hadiths on this subject is the hadith on Sunday.

Even if it is true hadith-haditsnya is Sunday, is still obliged to mengimaninya because the Qur'an has shown the truth. (Then the Shaykh brought a letter Ghafir verses 45-46).

Even if it is true that there are no problems adzab grave in the Qur'an, the hadiths are saheeh enough to menetapakan adzab Aqeedah about this tomb. The claim that the case could not be determined with aqidah Sunday a saheeh hadeeth that falsehood is the claim inserted into the teachings of Islam. No priest who said such an opinion, not by a priest does not say that the four schools or their like. This opinion is only expressed by scholars expert kalam totally not based on the proposition "(Genealogy ahaadeeth or higher, 1 / 244)

He also said, "There is a question of two angels in the grave is true. Mandatory for mengimaninya. Hadith about this also mutawatir. "(Genealogy ahaadeeth or higher, 1 / 244)

Theorem 5

عن عائشة قالت دخلت على عجوزان من عجز يهود المدينة فقالتا لى إن أهل القبور يعذبون فى قبورهم, فكذبتهما, ولم أنعم أن أصدقهما, فخرجتا ودخل على النبى - صلى الله عليه وسلم - فقلت له يا رسول الله إن عجوزين وذكرت له, فقال «صدقتا, إنهم يعذبون عذابا تسمعه البهائم كلها ». فما رأيته بعد فى صلاة إلا تعوذ من عذاب القبر

"From Aisha Radhiallahu 'anha, he said: Once upon a time there are two parents from among the Jews in Medina came to me. They both told me that people who have died diadzab in their graves. I was denied it and did not believe it. Then they both came out. Then the Prophet shallallahu'alaihi wa sallam came to see me. So I tell you what was said two people had been told he was Jewish. He then said: 'They're both right, the dead will diadzab and all farm animals can hear the sound adzab'. And I looked and saw he always took refuge from the grave adzab after each prayer "(Narrated by Bukhari 6005)

This hadith also indicates that 'Aisha Radhiallahu'anha adzab believe the tomb after being told by the Prophet shallallahu'alaihi wa sallam.

Theorem 6

Messenger shallallahu'alaihi wa sallam said:

إذا أقعد المؤمن فى قبره أتى, ثم شهد أن لا إله إلا الله, وأن محمدا رسول الله, فذلك قوله (يثبت الله الذين آمنوا بالقول الثابت)

"If a Mu'min has been seated in his grave, he then approached (by two angels and then asked him), then he would answer by saying: 'La ilaha illallah wa anna Muhammadan rasuulullah'. That is what Thabit al qauluts in the word of Allaah (which means): "Allah confirms those who believe with al qauluts Thabit '(Surah Ibrahim: 27)" (Narrated by Bukhari 1369, Muslim 7398)

This is the argument of the Holy Qur'an Sunnah as well. Because it is a proof that the letter Ibrahim verse 27 speaks of the grave and adzab Prophet sallallaahu 'alaihi wa sallam himself who interpreted that way.

Theorem 7

عن ابن عباس قال مر النبى - صلى الله عليه وسلم - بحائط من حيطان المدينة أو مكة, فسمع صوت إنسانين يعذبان فى قبورهما, فقال النبى - صلى الله عليه وسلم - «يعذبان, وما يعذبان فى كبير», ثم قال «بلى, كان أحدهما لا يستتر من بوله, وكان الآخر يمشى بالنميمة »

"From Ibn 'Abbas, he said: The Prophet shallallaahu' alaihi wa sallam never been out of most cemeteries in Medina or Mecca. Then he heard the sound of two people who were diadzab in his grave. He said, 'They're diadzab. It is both diadzab because major sins (according to them bedua) ', then the Prophet said:' Though it is a great sin. One of the two former membersihkankan diadzab because no urine, and the other for always doing namiimah (adu sheep) "(Narrated by Bukhari 6055, Muslim 703)

And many more arguments from the hadiths are saheeh about adzab grave, this article would be lots of extra pages if we bring all.

Ijma FRIEND

Theorem 8

Uthman ibn Affan Radhiallahu'anhu said:

سمعت رسول الله صلى الله عليه وسلم يقول: «إن القبر أول منازل الآخرة فمن نجا منه فما بعده أيسر منه, ومن لم ينج منه فما بعده أشد منه» قال: فقال عثمان رضي الله عنه: ما رأيت منظرا قط إلا والقبر أفظع منه

"I heard the Prophet sallallaahu 'alaihi wa sallam said,' 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 '

Radhiallahu'anhu Uthman said, 'I never saw anything more terrible than the grave' "(Narrated by Tirmidhi 2308, he said:" Hasan Gharib ", dihasankan by Ibn Hajar in Futuhat Rabbaniyyah, 4 / 192)

Also as already past, 'A'ishah, Ibn' Abbas, Zaid bin Thabit, Sa'eed Al Khudriy, Jabir bin Abdillah radhiallahum jamii'an, they all believe in the existence of adzab grave. Imam Abul Hasan Ali ibn Isma'il al-Ash'ari-rahimahullah said:

وأنكروا شفاعة رسول الله صلى الله عليه وسلم للمذنبين ودفعوا الروايات في ذلك عن السلف المتقدمين وجحدوا عذاب القبر وأن الكفار في قبورهم يعذبون وقد أجمع على ذلك الصحابة والتابعون رضي الله عنهم أجمعين

"The People of heresy (ie Mu'tazilite and qadariyah), deny Syafa'at Prophet sallallaahu 'alaihi wa sallam against those who have sin. They reject the narrations of the Salaf generation earlier. They also reject the truth that there is grave and that adzab diadzab infidels in their graves. Though the friends and tabi'in radhiallahu'anhum ajma'iin have agreed on this. "(Al Ibanah, 4)

[The next article will discuss doubtful, doubtful of the existence adzab repellent grave]