BEAUTIFUL HEAVEN

Talk about heaven and hell, often linked to what is mentioned in the Qur'an as the creatures that God had promised to the pious charity. And when there is a question as to what heaven and hell? Where is it? Naturally resourceful tida can reach them. Most people say that it is a belief in the religion (Islam) and the related trust is not to be debated or discussed. Importantly believed, period! The defense answered our intellect is limited, we can not reach a ghoib-ghoib, so let me not believe any infidel! Or even apostasy.

Such public statements, shows the fear of heaven and hell to explain the obvious ditertera in the Qur'an, except to the extent that prescribed Qur'an. More than that, what the Qur'an mentioned about Heaven Hell can not be rationalized or seem to be clearly understood. what the purpose of the Qur'an.

In this paper, the authors wanted to explore what is a heaven and hell. And this paper also, more focused on the discussion of "heaven", though it also reveals a glimpse of "hell" as an opponent or a term often juxtaposed. Surely by reviewing the various opinions that will not be separated from the intended Qur'an. One of them, the view Mulla Sadra. Heaven Hell Is it really such a beautiful place? Where is material or immaterial possible.


Understanding of Heaven

Actually "heaven, hell" is a translation of the word jannah and nar in the Qur'an that is considered most appropriate by the translators of course. The word "paradise" is derived from the Sanskrit word, suarga, from flares and ga syllables. Flares means light, and ga means traveling. [1] Thus, in the first heaven means a trip into the world of light. This understanding is in the Hindu-Buddhist teachings. How do the teachings of Islam?

In the Koran (Islam), the concept of heaven is meant the translation of the Arabic word, jannah - plural of Jinan - which means "garden parks". He is an eternal place in the afterlife and is for Allah's servants who believe and work righteous, a place that gives pleasure has never felt while living in the world and in return toil away fulfilling orders and prohibitions.

Of meaning "garden", it seems very appropriate when the Qur'an describes Al-Jannah (Paradise) as a beautiful place, filled pohonn-shade trees, a river flowing clear water and all other beauty. It is intended as well as a number of commentators underlined that the conditions in paradise, so beautiful and unimaginable joy to humans.

Inside are all things that captivate and delight the hearts and views, in it there is anything that has not been seen by the eye, has not been heard by the ears and have never thought of by the mind. Therefore, Allah subhanahu wata'aala said:

فلا تعلم نفس ما أخفي لهم من قرة أعين جزاء بما كانوا يعملون

"No one knows what is hidden for them, (an assortment of favors) that the eye in response to what they have done." (As-Sajda: 17).

As disclosed above, heaven and hell is a natural continuation of the good and evil deeds of men. Logically humans need both their charity in return. If the reply is a pious deed heaven and hell is the opposite for the unbelievers and apostates verses. It's better to explain again that heaven is a great place to hell and vice versa.

إن الذين آمنوا وعملوا الصالحات كانت لهم جنات الفردوس نزلا (107) خالدين فيها لا يبغون عنها حولا (108)

"Surely those who believe and do good deeds, for them is heaven paradise into a living, they shall live, they do not want to move him." (Al-Kahf: 107-108).
 
 Forms of Heaven

About the shape of heaven, the views of Islam are still many differences. Is that heaven is something new or permanent? Or heaven is a form of spiritual or material / physical as it is perceived in the world? Or what?

In general, scholars in part states that the afterlife is the life of the soul, not the physical life. Therefore, it can be said that the shape of heaven and hell are spiritual and intellectual. Furthermore, they said that the verses of the Qur'an and hadith that informs about the details of food heaven, beverage heaven, tree of heaven, paradise river, do not point and refers to the actual meaning.

More than that, the joy of heaven in the Koran is the only spiritual and metaphors of great pleasure. Taufik to borrow a phrase, the pleasure will be psycho-spiritual and feels more real than mere physical pleasure.

The views about the shape of heaven, coming from the afterlife who argue that it is material. The reason for the proposed course back in the Qur'an and Hadith that it informs what is (textual). Automatic those who think so, understand what's there and mentioned the Quran about the food and beverage or other material. This opinion was represented by Al-Asy'ary the Jabariyah.

In addition to the two above public opinion, as well as many other different opinion, call it an argumentative philosophers. Debate about the shape and nature of heaven, the author will try to explain the next chapter which is considered sufficiently representative.

Heaven said Ahlu Sunna

Ahlus Sunnah wal Jamah believe that Heaven and Hell are God's creatures. Heaven is for those who fear again believer. While hell reserved for unbelievers. As stated in the Book of Allah and the Sunnah of the Prophet sallallaahu 'Alaihi Wa Sallam.

Al-Imam Al-Hasan bin Ahmad Al 'Athar Al Hamadzani with isnaad that came to Ibn Abi Hatim said:
"I asked my father and Abu Zur'ah radhiallahu 'anhuma about madhhab of Ahlus Sunnah wal Jama'a and they earn from scholars across the country." Then he mentioned faith both globally and said: "Heaven and Hell is true, both are creatures, they will not perish. heaven in return for His saints and hell as a punishment for those who engage in immoral to him, except the blessed. "(dzikrul I'tiqad wa Dzammul Ikhtilaf, p: 910. Quoted from Ibn Zamain tahqiq Abdullah Al Bukhari, Riyadlul Jannah bi Takhrij Ushulis Sunnah, p: 134).

Ahlus Sunnah wal Jama'ah believe that Heaven and Hell are there now though Mu'tazilites against this problem. Abul Hasan Al-Ash'ari said that there had been a dispute about Heaven and Hell, if they have been created or not. So Ahlus Sunnah believe that they have created. While the majority of Ahl-ul-Bid'ah claim that they have created. (Maqalat Al Islamiyya, 2/168) .

Ibn Abil 'Izzi stated: "Ahlus Sunnah have agreed that Heaven and Hell is the creature and is now available. Ahlus Sunnah continue in such conditions." An Imam aHUS Sunnah wal Jama'ah in his time, Imam Abu Muhammad al-Hasan ibn Ali Al Barbahari (d. 329 H) said in Syarhus Sunnah: "We have faith that Heaven and Hell are true, both are creatures. heaven is in the seventh heaven and the roof is the Throne. hell beneath the seventh earth. Both have been created. Allah Almighty Know about Heaven and the population that goes into it and the number of people hell. Both were destroyed and will remain with God forever. "(Syarhus Sunnah. Al Barbahari. Verification Ar Radadi: 74).

Imam Abu Bakr Muhammad ibn al-Hussain al Ajurri (d. 360 H) said in his book ash-Sharia: 'Know - may Allah have mercy on us all - lo testify that Allah has created the Heaven and Hell before creating Adam. and has created a haven for residents and to hell as well before He created them to the world. covered people of Islam and tasted the sweetness of faith are not at odds in this. This has been demonstrated by the Qur'an and Sunnah, then we cover Allah against those who deny it. "(ash-Shariah. Al Ajurri: 345. quoted Abdul Hamid Ta'liq Faqi).

While the Mu'tazilites with Qadariyahnya deny and say that God created the Heaven and Hell later in the day. They stated that if heaven was created before the Day of Judgment, then this is a futile act because Heaven would be empty for a long time. They also rejected the arguments that refute their understanding. This is consistent with the rationale that tend aqliyah or based on human reasoning.

If you look at the details of all of the information cited above, people Ahlusunnah still decipher whether heaven had been made or not. Yet in detail how the shape of heaven, and how creation. Here the writer - than it is a description of the theologians - that opinion is consistent with the dogma Ahlussunnah that we are only required to believe what is delivered in the Qur'an. They understand what the Qur'an is textual.

Because it is natural that they see heaven and hell like what is described in the Qur'an textual. Not using rational arguments as Mu'tazilah. Although Mu'tazilah also still struggling in the discussion already diciptanya heaven or not. To address the lack of clarity in the opinion of the theologians, it may be appropriate if the move towards a more philosophical explanation. Surely Islamic philosophy into orientation, which is also not ignore the source of revelation. Thus the explanation of Mulla Sadra an option corresponding author of the meaning of heaven.

According to Mulla Sadra Heaven Itself

Mulla Sadra, as in previous eschatological thinking always relies on rational study. Also any other kind of text and speech of imama revelation. Although the argument stuck at the end of substantial movement. As in general, in view of heaven, Mulla Sadra describes the nature of the show where permanence and security that there is no death, weakness, pain, suffering, hardship, loss and disappearance.

Clearly, Sadra asserts that what is in heaven everything is intellectual and the same no matter, motion, because the activity, renewal and transfer as there is in heaven is nothing but a form of formative.  This argument seems incomplete rational explanation in the nature of heaven. But mukasyafah and nash approach seems to be more dominant. Although he also said heaven according to the tendency of the soul of each occupant.

To read more detail the nature of heaven Sadra, it is necessary to note that Sadra Heaven divide into two categories, namely Heaven Heaven sensory and intellectual. Sensory Heaven is a paradise that contains a variety of forms without the material and can be perceived by senses and are subject to change. While Heaven intelektif contains the forms of intellectual (nonsensical) and imajinal luminous . Both of these categories shows the distribution of its quality, the quality of life. And residents will feel based on the quality of his soul.

Division as revealed on Khalid, based QS 55: 46, which means "and for that fear when facing his Lord there are two heavens". From here also Sadra divide the group into the category, that is the right group and the group of people who are close and have a very high position. That is, heaven and hell is a product of the charity or the quality of the human soul itself. If someone continues to do charity with the intention due only to himself, his soul will be pure and intact. When the soul is always in kedaan holy, then he will be close to God.

 Conclusion

Based on all penulusuran of heaven above, will be a little tentative conclusion resume writer. That's right, heaven (and hell) is the place that God had promised to the people who are always menghamba (good works) to Him. So is hell for people who are stubborn (do not follow his word) in him. Therefore, they (heaven and hell) undoubtedly exist and must be believed by all makhluqnya. But the authors also concluded that it might get better after the concept (meaning) heaven can be traced back again (in limited space).

If once again like to refer to philosophers, such as Ibn Shina: then before discussing heaven right that must be understood first if Ma'ad (resurrection) is physical or spiritual, and what is the evidence. For example Ma'ad it something that is spiritual, then heaven is also spiritual. And vice versa. Some philosophers think heaven is spiritual. Although the text (revelation; Qur'an) describe physically, but what the text needs ditakwilkan. That is, they assume that there is a meaning "in" shooting behind the text.

Inspired by Ibn Sina offers, back in the discussion of "form" according to the authors to be an important solution. For one thing, all Muslims agree and believe that heaven exists. The problem is just how it is and Why it is. It can not be separated from the explanation of the theory of Wahdatul irfan form. That all there is "one" is himself. Plurality of creation is only a reflection of his or manivetasi. Including human beings as His spirit.

Human spirit to move on towards completion. In terms of Sadra, "substantive motion" (mostly philosophers opposed). The spirit or soul is derived dari_Nya, when the soul is out or off, will surely longed to go back, back to their origins. Just as long for halangamannya village. Of course the return through the process of natural levels. From nature Lahut - jabarut - angelic - nashut, and returned to the process Lahut respectively. Innalillahiwainnaillaihirojiun .. process (improvement) to jabarut to Lahut, no burning (this can be interpreted as hell) until no nabut signs that linger within.

Completion of that which will get paradise respectively. Berdasrkan quality charity every person. In other words, heaven is the result of each charitable man. Form an indescribable pleasure by reason, unless we can "feel" on a direct object. So no wonder if heaven is limited to the literal meaning (text description) in the quran.

Therefore, the final conclusion of this paper is obviously all the difference in understanding the meaning of paradise. Because it all circles (theologian-philosopher-mystic) has a different approach to see it. Therefore, the author in this case is more likely to understanding the explanation of irfan philosophy. That is, although the totality of understanding of heaven is difficult to achieve, at least can be understood simply by pendekan rational.

To avoid the notion that heaven and hell is a place with a variety of keindahnnya, logical touch worth using. Heaven will present itself as a consequence of human actions. High quality Semakian charity done the higher the quality of the resulting paradise. As mentioned Surat al-Kahf: 108 above, that paradise of heaven as a symbol of high quality. In fact, because the spirit was kept running (refinement) of the pre-apocalypse, heaven and hell in a different pengetian have joined charitable people in the world and is now heading the proceeds from Him.

Until finally the author agrees with what is presented in his Achmad Chodjim, "Building Heaven". That the meaning of heaven not only attributed to a place in the afterlife for those who elect or pious charity. But it also meant a kind of beauty and quiet inside.