World Thinker Dr. Hassan Al - Turabi - The torment of the grave

World Thinker Dr. Hassan Al - Turabi
The torment of the grave
Ask some people
In the past, whenever I unleashed my fantasy of theatrical events of the story of the torment of the grave, which is described by the elders of the priesthood, I stop at some questions:
Why do they call this python snake?
Is there a snake ding and another bald and a third thick hair?
All the snakes have no hair on their heads!
I found then that the doctrine of the serpent snake and the myth of the torment of the tomb Pharaonic origin, lived in Egypt for thousands of years and then discovered the science of Egyptology in modern times when deciphering hieroglyphics.
There is no doubt that every believer in the Hereafter does not occupy the thought of what will be the events. Some of the most prominent among them are the myth of the torment of the grave. The rulers of this thought in general are the people of religion and religion and all those who violate their weak beliefs become either disobedient or disobedient. For the Sunnah or Koranic or out of religion and religion; they are the ready-made bullets that give themselves the right to fire them on the worshipers of Allah without care.
It is necessary for every Muslim to know that the evidence of the shar'i rulings must derive from the text of the peremptory evidence. Did God Almighty leave the beliefs and faiths to interpret the scholars?
The texts of the Koran are categorical. As for verses, there are verses of peremptory significance and other Dhanniyyah significance, and those who have interpreted the verses of the significance of the Holy Quran and portrayed them as the torment of the grave, but violated the principles of jurisprudence, interpretation and doctrine. It was necessary for them to devise any provision that must be faith in the texts of the Koran, the peremptory significance, which does not exist for the torment of the grave and therefore prevents the development.
As for the Sunnah, all of them are the same as the presumption of the provenance and the significance of meaning. This is what all the scholars agreed upon without any disagreement between them. It is possible to work with them, but it is not possible to extract the faiths from them.
It was necessary to introduce this understanding to the philosophy of the faiths that formed some of the public and by some of the clerics who lost their minds and dominated the ahaadeeth on the Holy Quran, as it is not possible to extract the faiths of the revealed and implied Dhahiyyah, because certainty is never extracted from my belief. The torment of the grave, in addition to being fabricated on the Messenger of Allah, can not be relied upon to devise a judgment that one believes in.
The flurries that the year is complementary to the Koran and that there are ahaadeeth stating that the existence of a torment in the grave is repaid to the owners to if they think the deficiency of the Koran !!! This is not a denial of the Sunni belief that it is preferable to work with it unless it contradicts a Qur'anic text, unless it contradicts reason and morals (such as the alleged big breast feeding, the treatment of drinking camels, etc.)
The practical and clear year of the duties and detailed to them is the practical face of the implementation of the Book of God is a duty and not a year, which is only shown in certainty for the Holy Quran.
I am not a believer in denying the myth of the torment of the alleged grave. Many scholars and scholars have come to this view. The first to deny the torments of the grave are the Mu'tazilites.
As many books have been published, it has been pointed out that what we have inherited from the interpretations of some commentators and preachers about the existence of torment in the grave is nothing but a human effort that failed and did not realize the truth. As for the hadeeths of the Prophet (peace and blessings of Allaah be upon him) concerning the torment of the grave, And I call on every researcher of the right to return to the book of Sheikh Muhaddithi this era Mohammed Nasser Al-Albani - may God have mercy on him - a series of weak ahaadeeth and set up to find out the whole ahaadeeth of the torment of the weak grave.
Some readers of this article may wonder if I tell them that there is no snake that they call the brave man who knocks on the books of the hadeeth as one of the elements of the torment of the grave. But it is mentioned as one of the unseen that occur on the Day of Resurrection in Hell !!!
You can be sure of this by reading the hadeeth in the Sahih books.
The following is an account of some verses that indicate the inevitability of postponement of the account and the fate of the people on the Day of Resurrection, and cast doubt on the certainty that the torment of the grave is an illusion:
Do not think that God is unaware of what the oppressors do, but delay them for a day in which eyes are discerned
Anyone who believes the torment of the grave must be false in this verse first!
Every soul is the taste of death, but you will pay your wages on the Day of Judgment. Whoever moves away from the Fire and enters Paradise will be victorious and the life of this world will be nothing but vanity.
The word (but) means that the reward is only on the Day of Judgment!
On that day, people will produce a sundry to see their works, and whoever does a good atom will see it
In the sense that seeing the works and the punishment will be the Day of Judgment. And just her day!
If the sky is broken, and if the planets are scattered, and if the seas are blown up, and if the tombs are scattered, I will know what I have given, and I will be late
Science will be on the Day of Resurrection and not the day of death!
As for the one who wrote his right hand, he said: "Do you read his books?" I thought that I was with his accounts.
As for the one who is writing his book in the north, he says: "Oh, I wish I did not write his books, and I will not know what his calculations are."
It means that whoever uttered his book with his right hand did not receive any blessing in the grave. Otherwise, he said, "I thought that I was a liar of my account"
Whoever took his book in his north did not know his position from the calculation except on the Day of Resurrection, otherwise he would not say, "I have not managed anything."

Otherwise, he said, "I did not know what his calculations are." They said: "Oh, Wailna, who sent us from our shrine?" This is a sign that denies the existence of the alleged torment of the grave because they were in a state of decline. And it is nothing but a dormant feeling. These are indications of explicit texts from the Book of God that denies beyond any doubt the myth of the torment of the grave and there are many other verses that confirm that it wants to deny the Koran so do and believe what Satan wants to believe. With regard to those who point to the existence of torment in the grave, the Almighty says: ((Fire will be exposed to them tomorrow and the Day of the Day introduced the Pharaoh's most severe punishment))). Surah Ghafir, verse (46). The interpretation of the verse to the torment of the tomb, so that the commandment of the offer on fire belongs only to the Pharaoh, as they were unique in disbelief, they had a specific uniqueness after death, and this verse tells the fate of infidels how to draw it on all Muslims, and that verse verses of determinism, No provisions can be extracted from them, to be circulated as an unquestioned faith fact. This is only for two periods, such as the periods of the lower and lower ages. Perhaps the meaning goes to the duration of torment, but it does not apply to humanity in general, nor to Muslims. Especially because it is only for the disbelievers of the Pharaoh's family, and their punishment is moral and not material, because they are exposed to the fire, and they do not enter it, and the duration of that offer is the duration of their stay in the grave. While the researcher finds that the torment of tormentors in the world life material, some of them drowned, and some of the land, and some of them plagued by frogs and blood in drinking water, and so on. In the Hereafter, too, the torment is physical, with burning, and with a wall of iron, and those who claim the torment of the grave are portrayed physically, so they made every sin a punishment. Some of them bow down with stones. Some of them push the grave on them so that their ribs are different. The scriptural scenario does not agree with the verse that shows that the torment is moral, because it is merely a display of fire for two periods a day, so they violated the text they protest. Thus, the verse is a special affair for people with their own eyes. This does not apply to all mankind, because the origin in the torment of God in this world or hereafter is material and not moral. God did not leave the matter to the complainants. And our proof that it is a special torment and does not apply to all mankind, that God Almighty has decomposed on the creature (the donkey of our master Ezekiel Ezekiel), and prevented another from decomposition (the food of our Lord Ezekiel), and another proof is that our Lord Ezekiel did not see a torment or a bliss Throughout the hundred years passed by it is dead, and a third guide is a fun killed in the way of Allah without all people. And another aspect of the refutation of the meaning of the verse, that God says about the Pharaoh in another verse: ((like the Pharaoh's family and those before them lied to our verses and God took them with their sins and God is severe punishment))). Surah Al-Imran, verse (11). He said: (God took them by their sins) past, but it will actually happen in the future when the hour, which means that the Quran expressions of horror when he mentions the fate of the unbelievers. Therefore, the generalization of their fate and the generalization of the punishment and physical portrayal of all human beings at times, while seeing them chanting again say that the torment of the grave is moral, and that just offer the seat of fire or paradise to the dead, it does not reflect the Koranic text as much as reflects the imagination and confusion of jurisprudence. We must know that there are exceptions, as God excluded those who were killed in the way of God with the grace and life in a certain way, he said about them: ((Do not count those who were killed in the way of God dead, but alive with their Lord will be pleased * rejoicing). They are behind them not fear them nor grieve *)). Surah Al-Imran, verse no. (169-170). Every Pharaoh has been exempted from a punishment other than the rest of the people, which is the offer on fire two times a day like our days, but the rule of the general public is recorded in general Koran, and the excluded categories are not measured. There are those who deduce the torment of the grave by saying: "And those around you are hypocrites and hypocrites of the city, because they are hypocrites, not knowing them. We know them, we will torture them twice, and they will return to a great punishment." Surah Al-Tawbah (Verse No. 101). If we imagine the verse: (we will torture them twice) that the first torment of the grave and the second torment of the Hereafter. We ignore the verse: ((Let them be punished from the lowest torment without the greatest torment they may return *)). Surah Al-Sajdah (Verse No. 21). The words of the lowest torment and the greatest torment mentioned in the verse do not mean that the torment of the grave is the lowest torment and the torment of the Hereafter is the greater, but it means that God sends the torment in this world to life before people are tormented in the Hereafter. The question of the two kings is the question of the two kings, which is interpreted by the interpreters as saying: "Allah will establish those who believe in the firm sayings in this life and in the Hereafter, and Allah will destroy the oppressors, and Allah will do what he pleases." Surah Ibraheem, verse (27). They asked for the question of the Day of Resurrection, and I do not know what is the usefulness of a question that ends with the inevitable torment or the inevitable bliss in the grave, according to the perception of the illusions and suffering? Did the owners of the concept of the question in the grave imagine that the answer of the deceased who lost life would change from his black or white work something? Can the Fascist answer