نَصَّ الشَافِعِيُ فِي "الرِسَالَةِ" عَلى أَنّ السُنَةَ مُنَزَّلَةً كَالقُرْآَنِ مُحْتَجًّا بِقَوْلِهِ تَعَالَى: (وَاذْكُرْنَ مَا يُتْلَى فِي بُيُوتِكُنَّ مِنْ آيَاتِ اللَّهِ وَالْحِكْمَةِThe verse mentions two kinds of revelations: 'the verses of Allah and al-Hikmah' each seen as a recitation (tilaawah). Whilst the former is the Qur'an, the latter is what the Prophet (saw) preached outside the Quranic text.
Imam Shafi'i (the founder of the shafi'i madhhab) said the Sunnah is a revelation exactly like the Qur'an. He argued this meaning is mentioned in the Qur'an (in ordering the wives of the Prophet): 'And remember what is recited in your houses of the verses of Allah and wisdom. Indeed, Allah is ever Subtle and Acquainted (with all things). (33:34)'." (al-Bahr al-Muheet, Vol. 3, pp. 236-237)
َوسُؤَالُ مُنْكَرٍ وَنَكِيرٍ حَقٌ كَائِنٌ فِي القَبْرِ، وإِعَادَةُ الرُوحِ إلَى الجَسَدِ فِي قَبْرِهِ حَقٌ وَضَغْطَةُ القَبْرِ وعَذَابُه حَقٌ كَائِنٌ لِلكُفَارِ كُلُهُمُ ولِبَعِضِ عُصَاةِ المُؤمِنِين.Imam Malik, the founder of Maliki madhhab, included ahadith in his Muwatta' concerning azaab al-qabar suggesting he recognized the concept (Kitab al-Jana'iz).
"The interrogation of munkar wa nakeer (the two angels of the grave) is true in the grave. The return of the soul to the body in the grave is true. The pressure of the grave and its punishment are true. All of these matters happens to all the disbelievers and some of the disobedient Muslims." (Abu Hanifah, Sharh al-Fiqh al-Akbar, p. 291)
ٌوإنّ عَذَابَ القَبْرِ حَقٌ وَمَسْأَلةَ أَهْلِ القُبُورِ حَقImam Ahmed, the founder of the Hanbali madhhab, said:
"Indeed, the punishment in the grave is true and the interrogation of the grave is true." (Al-Bayhaqi, al-I'tiqad wa al-Hidayah, p. 295)
ٌوعَذَابِ القَبْرِ حَقٌ، يُسْأَلُ العَبْدُ عَنْ دِينِهِ وعَنْ رَبِهِ وَعَنْ الجَنَةِ وعَنْ النَّارِ، ومُنْكَرٍ ونَكِيرٍ حَق.Ibn Rajab, a Hanbali jurist, said:
"The Punishment of the grave is true. The servant is asked about his religion, his God, Heavens and Hell. Munkar and nakeer are true." (Ibn Rajab, Tabaqat al-Hanabilah, Vol. 1, p. 59)
وقَدْ تَوَاتَرَت الأَحَادِيثِ عَنْ النَبِي صَلَى اللهُ عَلَيْهِ وسَلَمَ فِي عَذَابِ القَبْرSufyan ath-Tahawi said:
"the punishment of the grave is mentioned in mutawatir ahadith of the Prophet (saw)." (Nadhim al-Mutanathir, p. 124)
وقَدْ تَوَاتَرَت الأخبار عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ في ثُبُوتِ عَذَابِ القَبْرThe Qur'an is transmitted in tawatur lafdhi (the exact same wording transmitted exactly in all the narrations going from group to group at all levels) and so we can trust its words as original and not having changed.
"There are mutawatir narrations from the Prophet (saw) that prove the punishment and bliss of the grave." (Ibn Abi al-Izz al-Hanafi, Sharh al-Aqida at-Tahawiyah, p, 450)
وأَجْمَعُوا عَلَى أَنَّ عَذَابَ القَبْرِ حَقٌ وأَنّ النَّاسَ يُسْئَلُونَ فِي قُبُورِِهِم بَعد أنْ يُحْيُوا فِيهَا.Ghazali, an outstanding philosopher and theologian, said:
"They unanimously agree on the reality of punishment of the grave and on the questioning in their grave after coming back to life again in it (spiritually)." (Risalah ila Ah lath-Thaghr, pp. 88-89)
ِأمَّا عَذَابُ القَبْرِ فَقَدْ دَلَّت عَلَيْهِ قَوَاطِعُ الشَرْعِ إذْ تَوَاتَرَ عَنْ النَبِي صَلَى اللهُ عَلَيْهِ وسَلَمَ وعَنْ الصَحَابَةِ رضي الله عنهم بالاسْتِعَاذَةِ مِنْهُ فِي الأَدْعِيَةIbn Taymiyyah, a Hanbali jurist and theologian, said:
"The legal decisive (evidences) prove azaab al-qabar because it is mutawatir that the Prophet (saw) and his companions (ra) used to seek the protection of azaab al-qabar sin forms of prayers." (Ghazali, al-Iqtisad fi al-'I'tiqad, Vol. 1, p. 68)
ِالعَذَابُ والنَعِيمُ عَلَى النَفْسِ والبَدَنِ جَمِيعًا بِاتِفَاقِ أَهْلِ السُنَةِ والجَمَاعَة
"Ahl-as-Sunah wa al-Jama'ah unanimously agree that punishment and blissing would be on both spirit (nafs) and body." (Majmu' al-Fatawa, Vol. 4, p. 282, Vol. 4, p. 262)
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