Unfinished journey (184)
(Part one hundred and eighty-four, Depok, West Java,
Indonesia, 23:26 pm January 15, 2015)
Doomsday: Only Chairs of God (Kursi Allah) and ARSH God
is not destroyed
When the angel Israfil blowing trumpets trumpet, then the
Earth, and the universe will be destroyed so the dust, this is called the
Hadiths and the holy book Qur'an as doomsday.
On the Day of Judgment Seat only God, and God Arsh are
still not destroyed.
What is the "Throne" and "chair"
(based on a wide range of interpretation)?
question
What is the "Throne" and "chair"
(based on a wide range of interpretation)?
Global answers
"Throne" means something that has a roof.
Throne also be called Throne as a metaphor (kinayah) of power and government.
Being the "chair" also means the throne and the throne. The second
word is used in the Qur'an. In many places in the Qur'an, Throne attributed to
Allah, while the seat just in one place. But this is not part of our
discussion.
Questions about "Throne and chair" was what?
The scholars and commentators differed in providing the answer. Globally answer
the scholars are divided into two parts. Some scholars of the Salaf assume that
discuss it is heresy. They said: "We may not be able to understand and
reach the Throne and chairs Allah, which we understand is just the name
alone." Their opponents are a group of scholars who allow religion to
discuss it within the scope of that in this case they were divided into four
groups.
A group of scholars berpadangan that the Throne and the
chair was one. And they give a meaning based on a rigid outer lafaz. They said:
"Throne and chairs outside it has a form and shape that is real, in the
form of a creature of Allah are actually similar to the throne and had a few
feet (milestones). His legs were lean to the seventh heaven. And the Lord are
like a king who occupied the throne of the kingdom. From here he set various
affairs ". This group is known as the Musyabbihah (likening Allah to His
creatures).
Other groups of similar views with the previous view,
namely that the Throne and the seats have a real external form and as a
creature, but mishdaq (instanta output) is different from the first sight. The
second group is based on the views of Ptolemy (Ptolemy) said that the Throne of
God it is the celestial sphere (planet) to the highest (the ninth planet).
Being the seat of God is kawâkib planet. This view is based on the history that
comes from the Holy Prophet berbunuyi: "The ceilings and seven layers of
the earth are not located in the side of the chair. But he is like a circle
that lie vast Sahara desert ".
The majority of commentators say that the meaning of
God's Throne and the seat is as figurative meaning and do not have the outer
shape and form real. What do you mean figuratively meaning they have to say?
There are a variety of purpose and meaning. Sometimes they interpret it
according to a hadith narrated by Imam Hafs bin Ghiyas of infallible As. Imam
Sadiq As he was asked about tafisr paragraph which reads "Wasi'a yyuhu
seat as-samawati wal ard" (His Seat covering ceilings and earth). Imam
Sadiq As replied: "His point is that science". They say the point is
knowledge of God that is not trimmed.
And sometimes they also interpret it based on noble verse
that reads: "Tsummastawa" alal arsh "(then he sits on top
Throne). That means the power and the kingdom of God. Sometimes also
interpreted by nature kamâliyah (perfection) and the nature jalaliyah (the
majesty of) God.
The view that the fourth is the opinion of the
contemporary scholars are like Allama Tabataba'i, they say that the Throne and
the seat has the essential outer form, although these could be the purpose of
lafaz two figurative meanings. Based on this view, is essentially Throne and
the chair is one case that global and detail has two martabah (rank) and the
differences between them are to be rutbi (sequence), and both of them are the
real essence and form. But it is not a throne and the throne of God and He
dwells, as contemplated by kelompong above. However intent Throne is the
highest degree of natural form which is cause and illat whole peristriwa,
creation and all asthma. And the chain of causes and illat ends to the
martabah. While the seat is at the lower martabah, namely as maqam rububi (rate
setting) where all entities in the heavens and the earth planet upright based
upon it. Lots of history and traditions that support the validity and strength
of this view.
Detailed Answer
1.Makna Throne.
"Throne" lexical meaning everything reserve the
roof. [1] With that, the gazebo, cadur (a type of veil), tent, shack roof
(usually in the middle of rice fields), attic, palaces, and building on top of
a ditch called the Throne. [2] Sometimes interpreted with high legged singgasa.
Because the royal throne and rule is also called the Throne. [3] It was as a
metaphor of power and government.
Throne in the Qur'an.
Throne said as many as 26 times in the Qur'an. [4] And
the question is usually Throne of God. In some places means sky or roof, like
the words of Allah: "... the walls collapsed on top of the roofs".
[5] Or meaningful throne, as his words: "then he sat his father and mother
at the top Throne ". [6] And his words:" who among you who is able to
move his Throne here ... "[7] Sometimes interpreted also with height. [8]
which is the topic of our discussion is the Throne of God.
Throne of God.
Questions about "Throne and chair" was what?
The scholars and commentators differed in providing the answer. Globally answer
the scholars are divided into two parts.
1-1.Sebagian Salaf scholars considers that addresses
issues of the nature of religion and pass physical meanings of the Book and the
Sunnah is something that is heretical and unclean. They said: "We may not
be able to understand and reach the Throne and chairs Allah, which we
understand is just the name alone". Such verses -according to them-
including mutashabihat verses, should not be discussed and interpreted at
random. Now, as has been clear that the sense and also the Qur'an and
Sunnah-which is contrary to the creed of them- strongly encourages and emphasizes
that Muslims reflect upon the verses of the Qur'an, understand it seriously and
berhujjah with proof aqli. How is it possible with the encouragement and advice
in-Preamble Preamble of this kind, then they are forbidden to assign the
result? [9]
1-2. The scholars were allowed to discuss this matter
within the scope of religion Throne divided to four groups:
a. The group defines outwardly with stiff say Throne was
a creature that has a form beyond that really similar to the throne and the
throne that has some legs. The feet are leaning pasa seventh heaven. And God is
like a king who was sitting on His throne is. From his throne kerajaann here he
arranged all the affairs of His servants.
b. Throne scholars who argue that it has the outer form
as a creature of God. But in terms of real mishdaq and form different from the
view of the first scholars. They say that the Throne is the ninth planet that
includes natural materials and as a barrier direction. And because it is empty
of stars, so he called the atlas. [10] Being the seat of God is kawakib planet.
This view is based on a history of the coming of the Prophet who asserted:
"The ceilings and seven layers of the earth is not located at the side of
the chair. But he is like a circle that lie vast Sahara desert "[11].
c. A third view is different from the previous view. They
say that the meaning of God's Throne and the seat is as meaning kinayah and do
not have the outer shape and form real. What is the meaning of meaning kinayah
they say? There are a variety of purpose and meaning. Sometimes they interpret
it according to a hadith narrated by Imam Hafs bin Ghiyas of infallible As.
Imam Sadiq As he was asked about tafisr paragraph which reads "Wasi'a
yyuhu seat as-samawati wal ard" (His Seat covering ceilings and earth).
Imam Sadiq As replied: "That is His knowledge". [12] They say the
point is knowledge of God that is not trimmed.
And sometimes they also interpret it based on noble verse
that reads: "Tsummastawa alal arsh" [13] (and then he sits on top Throne).
Berbunuyi or verse: "Ar-Rahmanu 'alal arsyistawa" [14] (Mahasayang
God sitteth on the throne of his). That means the power and the kingdom of God.
Sometimes also interpreted by nature kamaliyah (perfection) and the nature
jalaliyah (the majesty of) God. Because each of the nature of the maqam
stretcher explain the majesty of Allah, as well as the royal throne of kings
showed their greatness.
d. View of the fourth, from one side of the same with the
first and second sight. Namely that the Throne has a form of nature (outside
the real form). In this case different from the third view. But on the other
hand, this view is the same as the third view. Namely that the meaning is the
meaning kinayah Throne. And in this case is different from the first and second
sight. And this is the opinion of the contemporary scholars are like Allama
Tabataba'i. Based on this view that essentially the Throne is the highest
martabah natural form which is the cause and illat whole peristriwa, creation
and all asthma. And the chain of causes and illat it must come to an end to the
martabah. Allamah Tabataba'i said that sentence: "Tsummastawa alal
'Throne" [15] (and then he sits on top Throne) which is an example that
illustrates the extent of regulation of Allah for all His, also showed a
nature, that is a maqam and ratings where control of the entire case and
affairs piled on the rankings. And the verse that reads: "God is He the
great Throne" [16] and the verse that reads: "... servants who carry
the Throne and the surrounding" [17] and other passages, all of which
demonstrate the meaning of this. [18 ]
2. Chair.
Meaningful chair throne and the throne and the view of
the general public (urf) is the name of something that is occupied on it. [19]
It is mentioned in the Qur'an as much as twice that both meaningful throne.
Lies the difference is that one mishdaq (outer form) urfi chair is the throne
and the throne of Solomon As. This is as the words of Allah: "And what
have we test Sulaiman and We threw his body into his chair, then he went
back". [20] Meanwhile, with respect to the throne of God means kinayah
which is the essence of being. [21]
God chair.
What is a seat and throne of God that covers the whole
sky and the earth?
As some of the views that have been described above on the
Throne, on any chair as well as a bit of a difference. Global explanation is
this:
1-1. The majority of previous scholars take the view that
the seat of God is something that is known to man, that they only know the name
alone. While to be able to understand the essence is not possible and discuss
it, too, is heresy.
2. The views of scholars experts discuss:
a. The views of Musyabbihah is that the seats and the
Throne was one, namely the Divine throne, located in the seventh heaven. From
this throne He set up the whole matter of the universe.
b. View of a group of scholars who follow the rationale
Bethlamiyus. They say that the seat is Kaukab planet. While the seat is the
highest planet.
c. Commentators view of the majority of scholars say that
the chair has no intrinsic form. He was just a mere kinayah. Kinayah it is the
science of God or His power and dominion.
d. View of the contemporary scholars, such as Allama
Tabataba'i. And this is a solid and correct view. Based on this view that the
chair, in addition to a kinayah, but has a real intrinsic form, ie one martabah
wujudi, the intention is ma qam rububi where all entities in the heavens and
the earth upright bedasarkan it. Thus that the seat is one of martabah-martabah
martabah divine science where the entire universe is erect it and everything is
stored neatly and written there. Therefore, Throne and hakikatnya- -at seat is
the one that is ijmali (global) and tafshili (detailed) has two ranks. And
deviation that exists between them is the nature rutbi (sequence), and both are
the essence wujudi. But unlike what was described by some people that it is a
throne of God and His throne. [22] narrations coming from the infallible Imams
also strongly supports the validity of this view. For example, consider some of
the following history:
1. The Commander of the Faithful Ali As, when giving
answers to questions Jaslik said: "The angel of the Lord shouldered
Throne. And the Throne of God is not like a throne that you imagine. Throne of
God that is in the form of a creature (created), mahdud (limited) and arranged
by Allah. Allah is the owner and not the one residing on it. [23]
History who also quoted from Imam Ali is that the
definition of the chair is the science of Allah, which covers the whole sky and
the earth and everything in it. [24]
Hanan son Sudair narrates a history of Imam Sadiq As when
she asked him about the meaning of Throne and chairs. He replied: "Throne
has a lot of properties and diverse. In every place in the Qur'an, every time
naming Throne, it is closely related to the problem mentioned in it ".
[25] The history of the Throne in meaningful ownership, will, desire and
knowledge. []
Throne
Indonesian From Wikipedia, the free encyclopedia
'Throne (Arabic عرش,' Throne) is a supreme being, in the
form of a throne like a dome which has poles carried by the angels. [1] The
definition of 'Throne is believed by the methodology of the Salaf, based on the
Qur'an and hadith Muhammad, in accordance with paragraph:
"(It is) the Merciful, Who dwells on the Throne.
(Taha, 20: 5) "
But many scholars who argue the difference in
interpreting the meaning of the Throne is, whether the Throne it is physical or
nonphysical.
'Throne is mashdar form of the verb' arasya - ya'risyu -
'arsyan (عرش يعرش عرشا) which means the building, the throne, the palace or
throne. In the Quran, the word 'Throne was called as many as 33 times. The word
'Throne has many meanings, but in general it is meant throne or the throne of
God. Then the meaning of the word used by the Arabs to show some meaning,
namely:
Throne, [2]
The roof of the house, listed in the hadith
Pole of something
kingdom
Part of the instep
This is part of the meaning of 'Throne in Arabic, but the
meaning varies according to the sentence disandarinya.
A scholar named Rashid Rida in Tafsir al-Manar explained
that 'the Throne is the "control center all the problems of his creatures
in the universe". Explanation Rashid Rida, among others, based on the
Qur'an:
"... Then He is seated on 'Throne to organize
everything ... (Yunus 10: 3)"
Form 'Throne [edit | edit source]
According to the methodology of the Salaf, 'Throne has a
form that is very, very large, has several poles that make the Throne as the
roof of the universe. This being noted in several hadiths are authentic. So big
that there are angels have wings much, commanded by the Lord to fly wherever he
wants and he was not moved from its original place he flew.
God said to the angel, "Behold, I have made you have
a strength comparable to the strength of 7,000 angels." Angel wing was
given 70,000. Then, God sent the angel fly. The angel flew with full power and
God-given wings to any desired direction of God. After that, the angel stopped
and looked toward the Throne. However, he felt as if he did not move at all
from its original flight. This shows how great and breadth of the Throne of
God.
"'Throne is the throne that has several poles that
carried by the angels. It resembles a dome for the universe. 'Throne is also
the roof of all creatures. "[3]
Prophet Muhammad said: "The Parable of the seven
heavens in comparison with the chair like a ring thrown in the vast Sahara
desert, and excellence 'Throne Chair as advantages over the vast Sahara desert
on the ring."
Location of the Throne [edit | edit source]
According to Islamic law, 'the Throne is above heaven
paradise that is in the heavens to-7. This belief comes from one of the hadith
of Muhammad. Muhammad said to his companions named Abu Hurayrah "When you
ask God, then ask the one in Him Heaven Paradise. Surely he (is) Heaven's first
and most high. On it there are 'Throne of God the Merciful ... "[4]
Still narrated from Ibn Abi Asim, the Prophet Muhammad
said: "Surely 'previous Throne is above the water. After God created the
heavens (7th), 'Throne which was placed in 7th heaven. He made the clouds as a
filter for the rain. If not used as such, of the earth will sink under water.
"
Hamalat al-'Arsy [edit | edit source]
The angels bearing the Throne is famous by the name of
al-'Arsy hamalat (Arabic: حملة العرش) totaled four angels, after the apocalypse
will increase to eight angels, namely; Israfil, Michael, Gabriel, Azrael and
hamalat al-'Arsy. [5] In the Qur'an also mentioned the angels, in sura Al
Haqqah 69 verse 17:
"... And the angels are in the corner-corner of the
sky, and on that day eight angels uphold the Throne of thy Lord above (head)
them. (Al Haqqah, 69:17) "
Form hamalat al-'Arsy [edit | edit source]
Based on the hadith narrated by Abu Dawood from a friend
Jabir ibn Abd Allah, the angels bearing Singgahsana manifestation of God is
very large and the distance between the shoulder angel with his ears flying
birds traveling as far as 700 years. [6] [7]
It was also said in the hadith, that hamalat al-'Arsy
have larger wings and a lot compared with Gabriel and Israfil. It is said that
hamalat al-'Arsy have a 2400 wing wings where the wings to match the 1200 wing
Israfil, while Israfil has 1200 wing, where the wings to match the 600 wing
Gabriel. [8]
While Sheikh Muhammad Nawawi bin 'Umar ibn' Arabi Al-Jawi
Al-Banteni, a great guardian of the land of Java, said that, "They are the
highest levels of the Angels and the Angels were first created, and they are in
the world as much as four angels, to when Qiyamat will total 8 angel with a wild
goat form. the distance between the soles of his feet to his knees as far as 70
years traveling the fastest flying bird. the nature of the Throne, said that
that the Throne is a green jewel and the Throne is the greatest creature in
creation, and every day the Throne decorated with 1000 color than light, no one
makhlukpun of Allah Ta'ala creatures who can look at it .. and everything
entirely in the Throne as a circle on the ground roomy ... actually said
'Throne is mecca of the inhabitants of the heavens .. as the Kaaba as a mecca
for the population of the earth ... "[9]
Differences in Opinion About the Throne [edit | edit
source]
In the discussion of the scholars of contemporary and
traditional to modern scholars, they each have a difference of opinion in the
interpretation of the term 'this Throne. They debated whether the Throne was a
nonmaterial (nonphysical) or material (physical).
The traditional scholars prefer to understand the Throne
as a throne, where from His throne of God this is his controlling power over
His creatures, but scholars also prefer not to do any further discussion about
it and just be content affairs to faith and the secret of God alone.
A number of other, more moderate scholars reject the
interpretation of 'Throne as has been mentioned above, because they think God
is not in need of a place, the room and also not bound by time. If it is said
that God sits upon the Throne, the means God has the same form as His creatures
who require housing and shelter, and Allah Glorified and Exalted from all that.
In the interpretation of the Throne by these scholars, it
can be classified into three different opinions, namely:
Mu'tazila
Argued that the word 'Throne in the Koran must be
interpreted and understood as metaphorical meaning (majazi). If people say that
God dwells in the 'Throne, the meaning of' Throne here is the power of God. God
is a nonmaterial substance, therefore it is impossible he is in a place that is
material.
Mujassimah
This group argues in contrast to the first opinion.
According to them, the word 'Throne should be understood as such. Therefore,
they interpret the Throne as something physical or material. They have
understood anthropomorphism.
Ash'arite
Argues that 'the Throne in the sense of the throne or the
throne must believe his existence, because the Koran itself imply so.
God seats
Mean by "Throne" and "chair
"(Based on the interpretation that beraneka-
wide)
أشهد أن لا اله الا الله و أشهد أن محمدا رسول الله
1.Makna Throne.
"Throne" lexical meaning everything
reserve the roof. [1] With that, the gazebo, cadur (a
kind
hoods), tent, shack roof (usually in the middle of rice
fields),
attic, palaces, and building on top of a ditch called the
Throne.
[2] Sometimes interpreted with high legged singgasa.
Because the royal throne and rule called
Similarly, the Throne. [3] It was as a metaphor of power
and government.
Throne in the Qur'an.
Throne said as many as 26 times in the Qur'an. [4]
And the question is usually Throne of God. in the
some meaningful places sky or roof, like the word
Allah: "... the walls collapsed on top atap-
roof ". [5] Or meaningful throne, such as Word
Him: "then he sat on top of her mother and father
Throne ". [6] And His words:" Who among you who
able to move his Throne here ... "[7] Sometimes
defined also by altitude. [8] That became a topic
our discussion is the Throne of God.
Throne of God.
Questions about "Throne and chair" was what?
the scholars
and commentators differed in giving
the answer. Globally answer the scholars are divided
into two parts.
1-1.Sebagian Salaf scholars considers that discusses
problems of the nature of religion and passes meaning
Outwardly the Book and the Sunnah is something that
heresy and
unclean. They said: "We may not be able to
understand and reach the Throne and the seat of Allah,
which
we understand it is just the name alone ". Such
verses
-according to them- including mutashabihat verses, not
be discussed and interpreted at random. The Current,
as has been clear that the sense and also the Qur'an and
Sunnah-which is contrary to the creed them- very
recommend and emphasize that Muslims ponder
the verses of the Qur'an, understand it seriously and
berhujjah with proof aqli. How is it possible to
the encouragement and advice in mukaddimah-
Preamble of this kind, then they are forbidden to
assign the result? [9]
1-2. The scholars who allow discuss Throne
is within the scope of religion divides into four groups:
a. The group defines outwardly with rigid
say that it is a creature Throne
has the outer form that really similar to the throne
and the throne that has some legs. The feet are
lean pasa seventh heaven. And God is like
like a king who was sitting on his throne
The. From his throne kerajaann here he set all
affairs of His servants.
b. Throne scholars who argue that it has the form
outside as a creature of God. But in the case of
mishdaq and its real form different from the views of
scholars
the first. They say that the Throne is the planet
ninth that includes natural materials and as a delimiter
direction. And because it is empty of stars, then he
called the atlas. [10] Being the seat of God is the
planet
kawakib. This view is based on a history that comes from
Prophet who asserted: "The ceilings and seven
layers of the earth is not located in the side of the
chair. But he was like
circle lies in the vast Sahara desert "[11].
c. A third view is different from the view
previously. They say that the definition
with Throne and the seat of God is as meaning kinayah
and do not have the outer shape and form real. what Are
meaning intent kinayah they say? There
various purpose and meaning. Sometimes they interpret
according to a hadith narrated by Hafs bin
Ghiyas from infallible Imam As. Imam Sadiq As he
ask about tafisr paragraph which reads "Wasi'a seat
yyuhu as-samawati wal ard "(Chair His area of
ceiling
and earth). Imam Sadiq As replied: "That is
His knowledge ". [12] They say the intention is
science
God is not trimmed.
And sometimes they also interpret it under paragraph
noble which reads: "Tsummastawa alal arsh" [13]
(later
He was seated on Throne). Or verse berbunuyi:
"Ar-Rahmanu 'alal arsyistawa" [14] (Lord
Mahasayang
seated on his throne). that is meaningful
power and the kingdom of God. Sometimes also interpreted
with nature kamaliyah (perfection) and the nature
jalaliyah
(the majesty of) God. Because each of the properties of
the stretcher
explain the majesty maqam Allah, as well as
royal throne of kings showed their greatness.
d. View of the fourth, from one side is equal to
The first and second sight. Namely that the Throne has
form nature (outside the real form). In this case
different
the third view. But on the other hand,
This view is similar to that of the third. Yes It Is
that is the Throne is the meaning kinayah.
And in this case is different from the first sight and
second. And this is the opinion of the contemporary
scholars
are like Allama Tabataba'i. According to this view
that essentially the Throne is the highest martabah
nature
form which is the cause and illat whole peristriwa,
creation and all asthma. And the chain of causes
and illat it must come to an end to the martabah. Allama
Tabatabaei said that sentence: "Tsummastawa alal
'Throne "[15] (and then he sits on top Throne) which
is an example that illustrates the
the extent of regulation of Allah over all His, too
shows a nature, that is a grave and
ratings which control the entire case and affairs
piled on the rankings. And the verse that reads:
"And He is the great God's Throne" [16] and
verse
reads: "... servants who carry the Throne and
around "[17] and other verses, all of it
show this meaning. [18]
2. Chair.
Meaningful seat and throne throne and by
view of the general public (urf) is the name of something
occupied on it. [19] It is mentioned in the
Qur'an twice that both meaningful throne.
Lies the difference is that one mishdaq (form
outside) urfi chair is the throne and the throne of
Solomon
As. This is as the words of Allah: "And indeed
We have test Sulaiman and We threw his body into
on her chair, then he went back ". [20] While the
meaningful connection with God's throne kinayah the
is the essence of being. [21]
God chair.
What is a seat and throne of God
which covers the whole sky and the earth?
As some of the views that have been described in
top of the Throne, on any chair as well as
little difference. Global explanation is this:
The majority of previous scholars had no view
that the seat of God is something that is known by
man, that is, they only know the name alone.
While to be able to understand the essence is not
possible
and discuss it, too, is heresy.
2. The views of scholars experts discuss:
a. The views of Musyabbihah is that the seat and
Throne was one, namely the Divine throne located in the
sky
seventh. From this throne He set the whole affair
the universe.
b. View of a group of scholars who follow the basic
Bethlamiyus thought. They say that the chair
is Kaukab planet. While the seat is planet
highest.
c. Commentators view of the majority of scholars say that
The chair has no intrinsic form. He is just as
kinayah sheer. Kinayah it is the knowledge of God or
power and His kingdom.
d. View of the contemporary scholars, such as Allama
Tabatabaei. And this is a solid and correct view.
Based on this view that the seat was, in addition to
is a kinayah, but have intrinsic form
real, ie one martabah wujudi, the intention is
ma qam rububi where all entities in the heavens and the
earth
bedasarkan erect it. Thus the chair
is one of martabah-martabah martabah divine science
where the whole universe is erect it and all
stored neatly written something and there. Therefore,
Throne
and chair -on hakikatnya- is the one that
in ijmali (global) and tafshili (detailed) has two
rankings. And that there is a deviation between the two
just be rutbi (sequence) and both are
wujudi nature. But unlike what was described
by some people that it is a throne of God and
His throne. [22] narrations coming from the
Infallible Imams also strongly support the validity
this view. As an example consider some
The following history:
1. The Commander of the Faithful Ali As, when giving
answers to questions Jaslik said: "The Angels
shouldered Throne of God. And the Throne of God it is not
like
throne that you imagine. Throne of God that is
such creatures (created), mahdud (limited) and regulated
by the
Allah Swt. Allah is the owner and not the one
dwell on it. [23]
History who also quoted from Imam Ali is
that is a chair that is the science of Allah
which covers the whole sky and the earth and everything
in it. [24]
Hanan son Sudair narrates a history of Imam Sadiq
As when she asked him about the meaning Throne and
chair. He replied: "Throne has many properties
and sundry. In every place in the Qur'an,
every time the name Throne, then it is related
closely with the issues mentioned in it ". [25] The
Throne
in this history means ownership, will, desire
and knowledge. HORNS trumpet, P1
Toot trumpet, P1
God will command angel Israfil to blow 'Shur' (trumpet
trumpet) three times a hoot when a destruction of the world and the universe
(of Judgment) has arrived.
First gust, blast shock
Allah says:
"And (remember) the day (when) it is blown, then
alarmed, everything in the heavens and on earth, but nobody will of God. And
they all will come to face with the humble. "
(An Naml: 87)
The first puffs are long and cause turmoil and panic all
that is in the heavens and on earth, except those desired by God, the prophets
and the martyrs. This puffs will vibrate and create panic all life, while the
Apostles and Martyrs are living beside their Lord, then The Lord protects them
from shocks these puffs.
This will shake the earth puffs seguncang shake him,
flattening mountains with selumat earth-mashing, pop the mountains with dust so
that it becomes scattered, making the seas clashing and issued a flaming fire,
the sky will be broken in exceptional and there goes the law gravity which we
are familiar, the stars fall, planets collide with each other, unite with the
moon and the sun goes the light of the object, after the state of the universe
back like before God created it is only in the form of mist and gases (smoke).
Allah says:
"O mankind, bertaqwalah to God. Indeed shocks the
Hour is an event that is very large (terrible). (Remember) the day (when) you
see this turmoil; neglect was all women who breastfeed their children from
child disusukannya and fell off all the content of all women who are pregnant,
and you see the man in a drunken state, but they all do not get drunk, but the
wrath of God was very harshness. "
(Al-Hajj: 1-2)
Trumpets Trumpets, P2
Second gust, blast shock (fainting) and Death
Israfil will be commanded by God to blow 'Shur' (trumpet
trumpet) three times a hoot if the apocalypse has arrived. After the first
puffs, God memerintahakan 'Shur' the second time.
In this second puffs, then alarmed, (fainting), and die
all the creatures that are in the heavens and on earth (including the prophets
and martyrs) except those desired by God, namely: Gabriel, Michael, Israfil,
Azrael and four angels carrier Throne. Angel of the bearer 'the Throne is
numbered four angels, it has stood the Day of Judgment when they join the four
other angels.
Allah says:
"And the trumpet is blown then died who is in the
heavens and on earth except anyone who willed by God. Then it is blown again,
then suddenly they were standing waiting (each decision). "
(Az-Zumar: 68)
Then God commanded the angel of death to take the lives
of Gabriel, Michael, Israfil and the angels carrier Throne four, then there is
nothing left except God and the angel of death.
Then God said to the angel of death:
"O angel of death, you are one of my creatures, then
you die now", thus die angel of death and there is nothing left except God
Almighty, The Life, That never dies, The Beginnings no before anything
whatever, The End Its nothing afterward anything.
Then God said: "I am the king, I am the Ruler, Where
the kings of the earth? Dimakah rulers? Where people are arrogant? And to whom
power today? Essence then responded by saying: "For God Almighty again
Mighty."
The state of the universe will remain as above for 40
days as explained by the authentic hadith narrated by Muslim from Abu Hurayrah
Bukhari:
"Between two puffs is 40", people asked:
"O Abu Hurayrah 40 many days?", He replied: "I do not know and I
am reluctant to answer", they asked again: "40 tahunkah?", Abu
Hurayrah said: "I do not know and I am reluctant to answer", they
asked again: "40 bulankah?", he replied: "I do not know and I
was reluctant to answer."
Then after that Allah sends down rain from the sky like a
drizzle or shade (shade), to which it grows with all the bodies of human beings
and indeed all be destroyed back unless the "tail of the last" (no
backs bone at the bottom), from whom the growing body or bodies and
reorganized.
After the perfect creation of God then turn Israfil as
being turned on, then ordered to cry, saying: "O shattered bones, joints
are cut, the parts are separated and torn hairs Allah ordered you to reunited
for the verdict .. "
(See chapter: Hasyiyat Asshary against Jalalain, 3: 328
at paragraph 53, the letter Yasin, which means: "Indeed, it is only once
puffs alone, then suddenly they were already presented in front of us)
Third gust, blast Awakening
In 'Shur' (trumpet trumpet) there are many holes in
accordance with the amount of spirit or life of all beings, then Israfil also
blow it and fly all the spirits to his body respectively. The spirits of the
believers will fly to emit nur (light) while the spirits of the infidels will cause
darkness, then Allah said: "By the greatness and keperkasaanku all spirits
should really get back to his body that once he occupied in the world".
Thus bersemayamlah every soul in his body and will each
be waking up from his grave each while the head is still wallowing in the
ground, and said to the disbelievers: "This is a difficult day",
while of the Believers said: "Praise be to God has removed grief from us
".
Doomsday is the day which is described as the destruction
of the entire universe and resurrection. Doomsday is derived from an Arabic
word meaning to rise or wake. Indeed every living creature (human, animal and
plant) had signs of the end of the end of his life in the world. Signs nearby
human death is gray hair, old, sick and weak. So is the case with animals
similar to humans. While the plant is the color of the leaves turn yellow, dry,
fall, and then destroyed. Likewise, the universe, has signs of the end of his
time as the destruction and damage.
The Holy Qur'an has mentioned the incident in the Day of
Judgment. Hour was invisible. Only Allah alone knows about it. There are none
of the creatures who knows when doomsday occurs, both the apostles and his
angels.
# Arguments Arguments About Doomsday
Allah says what means: "Allah, only on his side
alone knowledge of the Hour. And He is the One Who sends rain and knows what is
in the womb. And no one can know (for sure) what would earned tomorrow. And no
one can know where on earth he was going to die. Allah is Knower, aware.
"(QS. Luqman: 34)
Allah says what means: "They ask you about the end:
When will it happen?
Say: The knowledge thereof is with my Lord. No one can
explain pum arrival time, but Him. Doomsday was very heavy (hurly haranya for
creatures) in the heavens and on earth. Judgment will not come to you but
suddenly. They ask you as if you really know.
Say: Verily the knowledge of the Hour is with Allah, but
most people do not know. "(QS. Al-A'raf: 187)
# Signs of Doomsday
a. Signs Small Apocalypse:
* He sent the Prophet (HR. Muslim)
* Utter Commission (HR. Bukhari)
* Herdsman be Rich (HR. Muslim)
* Euphrates turned into Gold (Agreed upon)
* Many occur Murder (HR. Muslim)
* The emergence of Kharijites (HR. Bukhari)
* Lots of police brutality and Defenders (HR.
At-Tabarani)
* The war between Jews and Muslims (HR. Muslim)
* The number of Defamation (HR. Ahmad)
* Luxury of the Mosque Building (HR. Ahmad, An-Nasa'i and
Ibn Hibban)
* The spread of Riba and Treasure Haram (HR. Abu Dawud,
Ibn Majah, al-Bayhaqi, Ahmad and Bukhari).
b. Signs of the Apocalypse:
* The release of Smoke
* The appearance of the Dajjal
* The release of reptiles on Earth
* Publication of the sun in the west
* The fall of the Prophet Isa U.S.
* The release of Gog and Magog
* Eclipse in the East
* Eclipse in the West
* Eclipse in the Arabian peninsula
* The appearance of fire from Yemeni city that drove the
man to convoy They place.
The whole doom-mongering of the above quoted from (HR.
Muslim)
Ali ibn Abi Talib said: "There will come a time when
Islam was only going to stay in name only, religion just shape alone, the
Qur'an is only used as reading, they establish with magnificent mosques, while
the mosque was deserted of remembrance naming -the name of Allah. those are the
worst at that time was the scholars, they will arise from libel and slander it
will come back to them as well. and all of which are signs of the Day of
Resurrection. "
Dajjal is a grave danger that means there is no danger
seems since the time of Prophet Adam As till doomsday. Dajjal may make any cases
that remarkable. He will accuse him of God, one eye blind and written words
between the two eyes It was a Gentile.
Gog and Magog will come out, they are the two groups. One
small group and one large group. Gog and Magog were now behind a dam built by
Iskandar Zulqarnain. If they had come out, many would certainly not be able to
count the last number.
GOD Almighty * AND LAYOUT Throne
Majesty and power of God Almighty * Location of the
Throne (of Allah dwelling place / istiwa ')
Shaykh Muhammad ibn Abdul Wahhab
*) In this final chapter, Shaykh mentions some of the
arguments of the Qur'an and hadith that explains the majesty and power of Allah
Ta'ala, with a view to showing that only Allah alone has the right to all
manner of worship by man and only belongs Allah all attributes of perfection
and glory.
Word of Allah Ta'ala (meaning):
"And they (the Pagans) are not glorifying Allah in
exaltation in truth, when the earth entirely within his grasp on the day of
Resurrection, and the heavens rolled up in His Right Hand. Glorified and
Exalted Allah from all shirk them. "(Az-Zumar: 67)
'Ibn Mas'ud RadhiyAllohu' anhu said: "One rabbi came
to Rasululloh ShallAllohu 'alaihi wa sallam and said:
"O Muhammad! Indeed, we find (in our holy book) that
Allah will put on one finger sky, trees on one finger, water on one finger,
land on one finger, and all beings on one finger, then Allah says : "I am
the ruler." When heard, smile ShallAllohu Prophet 'alaihi wa sallam so he
looked teeth, because the rabbi's remarks justify; then he read the word of
Allah:
"And they did not glorify Allah with exaltation in
truth, when the earth entirely within his grasp on the Day of Resurrection
..." and so on.
Mentioned in another narration by Muslim:
"... Mountains and trees on one finger, then shaken
him and said:" I am the Ruler, I was the one Allah "."
And mentioned in another narration by Al-Bukhari:
"... Put all the heavens on one finger, and land on
one finger, and all beings on one finger ..." (Reported by al-Bukhari and
Muslim)
Muslim narrated from Ibn 'Umar that Rasululloh
Shallallohu' alaihi wa sallam said:
"Allah will roll across the heavens at Judgment Day
and then taken up with his right hand, and said: I am the ruler; where the
prevailing unjust, where people who apply arrogant? "Then Allah roll
seventh layer of the earth and taken with his left hand and said:" I am
the ruler; where the prevailing unjust, where people who apply arrogant?
"."
It was narrated from Ibn 'Abbas RadhiyAllohu' anhuma, he
said:
"Heaven and earth seven seven at Palms Allah
Ar-Rahman, nothing else is just like a grain of mustard seed that is placed in
the hands of someone among you."
Ibn Jarir said: "Jonah said to me, from Ibn Wahb,
Ibn Zaid, from his father (Zaid bin Aslam), he said: Rasululloh Shallallohu
'alaihi wa sallam said:
"The seven heavens is in the chair, nothing else is
just like the seven pieces of coin placed on the shield."
Ibn Jarir said also: "And Abu Dhar RadhiyAllohu
'anhu said: I heard Rasululloh Shallallohu' alaihi wa sallam:
"The chair is in the 'Throne, nothing else is just
like an iron bracelet dumped in the desert."
It was narrated from Ibn Mas'ud, that he said:
"Between the sky down to the next sky distance of
500 years, and the distance between each of the sky 500 years; between the
seventh sky with its distance seats 500 years; and between the seat and the
ocean water distance is 500 years; being 'the Throne is above the ocean waters;
and Allah is above the Throne is, for Allah is not hidden anything from you all
deeds. "(Narrated by Ibn Mahdi of Hamad bin Salamah, from 'Asim, from
Zirr, from' Abdullah ibn Mas'ud)
And narrated by lafadz like this by Al-Masudi from 'Asim
from Abu Wa'il of' Abdullah, as stated Adh-Dzahaby rahimahullah Exalted; then
he said: "The Atsar narrated through some way."
Al-'Abbas bin 'Abdul Muthallib RadhiyAllohu' anhu said
Rasululloh Shallallohu 'alaihi wa sallam said:
"Did you all how the distance between the heavens to
the earth?" We replied, "Allah and His Apostle know better." He
said: "Between heaven and earth travel distance of 500 years, and among
other skies travel distance of 500 years, being the thickness of each of the
sky is the journey 500 years. Between the seventh heaven with 'Throne no ocean,
and the ocean floor surface such that the distance between heaven with earth.
Allah Ta'ala on top of it all and not hide it from him anything of deeds
descendants of Adam. "(Abu Dawud Hadith and other experts)
The content of this article:
The interpretation of the verse above. This verse shows
the majesty and greatness of Allah Ta'ala and his whole being compared to him;
shows also that anyone who commits shirk, means not glorify Allah with
exaltation in truth.
Knowledge-knowledge about the nature of Allah Ta'ala, as
contained in the first hadith, still known among the Jews who lived in the time
Rasululloh Shallallohu 'alaihi wa sallam. They did not deny it and do not
interpret the interpretations that deviate from the truth.
When the rabbi did mention that knowledge to the Prophet
ShallAllohu 'alaihi wa sallam, he corrected and fell verses of the Qur'an
confirms this.
Rasululloh Shallallohu 'alaihi wa sallam smiled when I
heard this great knowledge mentioned by the rabbi.
Explicitly mentioned in the hadith of the two hands to
Allah, and that the whole sky is placed in the right hand and the whole earth
is placed on the other hand on the day of Judgment.
Stated in the hadith that the other is called the left
hand.
Mentioned circumstances prevailing those arrogant despot
and valid on the day of Judgment.
Explained that the entire heavens and the earth in the
palm of the hand of Allah is like a grain of mustard seed that is placed in the
palm of one's hand.
The amount (extent) seats compared with the sky.
The amount (extent) 'Throne compared with chairs.
'Throne is not a chair, and not the ocean.
The distance between the sky that one with another
celestial journey 500 years.
The distance between the seventh heaven with seat travel
500 years.
And the distance between the seats with ocean travel 500
years.
'Throne, as stated in the hadith, is above the ocean.
Allah 'Azza wa Jalla is above the Throne.
The distance between heaven and earth journey 500 years.
Each thick sky travel 500 years.
Which is above the ocean across the sky, between the base
and the surface, away travel 500 years. And only Allah Ta'ala is Aware.
Praise be to Allah, the Lord of all the worlds. May the
peace and blessings of Allah always transferred to our master Muhammad
ShallAllohu 'alaihi wa sallam, to her family and friends.
Excerpted from the book: "The Book of
Monotheism" by Shaykh Muhammad bin Abdul Wahhab.
Publisher: Cooperation Office of Da'wah and Islamic
Guidance, Riyadh 1418 H.
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