Indonesia in Focus: Take a look at how to worship Muhammad and his companions.

Saturday, July 11, 2015

Take a look at how to worship Muhammad and his companions.

The ride was not finished (311)

(Part three hundred and eleven), Depok, West Java, Indonesia, 12 July 2015, 5:41 pm)

Take a look at how to worship Muhammad and his companions.

God in his word in the Koran sura;

At Tawbah verse 100

والسابقون الأولون من المهاجرين والأنصار والذين اتبعوهم بإحسان رضي الله عنهم ورضوا عنه وأعد لهم جنات تجري تحتها الأنهار خالدين فيها أبدا ذلك الفوز العظيم

Those who passed again first of all from the class of Emigrants and Helpers and those who follow them well, God be pleased with them and they too good pleasure of Allah. God provided for them Gardens underneath which rivers flow in it

forever. They will abide therein is the great triumph [Surah At Tawbah: 100]

Through this verse Allah tells man in running peintah God besides we follow the commands of Allah in the Qur'an we also modeled a way of worship of the Prophet Mohammad and his companions, from the Mujahirin and Anshor the first convert to Islam.

Because besides the Prophet, of course, the friends in this paragraph which witnessed firsthand how the Prophet Muhammad carrying out the commands of Allah in the Qur'an, such as ways of praying five times, sunnah prayers, Hajj, Umrah, pay zakat, and other ways of worship there are also some examples of prophets attitude towards those who embrace other religions, as well as in dealing with political issues and worship.

Unlike the Koran that when the Prophet was alive he had ordered his companions to write it down on palm leaves, animal skin and on top of the other branches, and began to be recorded in one complete book of 30 chapters during the caliphate of Uthman bin Affan, which is now called Mushab Usman.

While Al-Hikmah (Sunnah / Hadith) of the Prophet Muhammad newly recorded and written experts such hadith Bukhari, Muslim, Imam Syafei, Imam Malik, Abu Hanifah and Imam Hambali and dozens of other hadith narrators, to choose which hadith valid (authentic), hasan (justified) and hadiths dhoif (false / weak).

So that the Muslims in using this as a valid Hadith complement and clarify the meaning of the contents of the content of the Koran, such as ways of praying five times, the percentage of paying zakat and other forms of worship.

FRIENDS AND Successors berhujjah (argue) with the schools of Manhaj Salaf AND THEIR

Shaykh Abu Usama bin Salim 'Eed Al-Hilaaly

[1]. Abdullah bin Mas'ud

From Amr bin Salamah, he said: We were sitting in front of the house before midday Abdullah bin Mas'ud then when he came out we would walk with him to the mosque, then came Abu Musa Al-Atsary and said: "Is Abu Abdurrahman had met you? "

Our answer: Not yet.

Then he sat down with us to Abdullah bin Mas'ud out, when he came out we all meet Abu Musa then said to him: "O Abu Abdurrahman I have seen in the mosque was one thing I think is unjust and I do not look at it -Alhamudlillah-except kindness ,

He asked: "What is it?"

Answered: "If you live will undoubtedly see it, I have seen a people berhalaqah mosque, sitting around waiting for the prayer on every halaqah there was a hand-hand lead and they were pebbles, then said (the lead):" Bertakbirlah hundred times and they bertakbir hundred times and said "" hymn one hundred times and they glorify a hundred times ".

Abdullah bin Mas'ud said: "What do you say to them"

Abu Musa replied: "I do not say nothing to them waiting for your command.

Abdullah bin Mas'ud said: "Why do not you order them to count their evil [1] and I assure them there is no goodness they were wasted".

Then he walked and we walked with him until he came to one of the halaqah halaqah-halaqah them and facing them and said: "What are you doing this?!"

They said: "O Abu Abdirrahman, gravel that we use to calculate tahlil and beads".

Ibn Mas'ud said: "And I guarantee there will not be any kindness that you wasted, woe to you, O people of Muhammad, how fast your destruction, their companions Prophet's still very much alive and has not been damaged clothes and pitcher has not been destroyed and for the sake of the One who my soul in his hand actually you are on top of a better religion than the religion of Muhammad or you are opening the door astray ".

They said: "By Allah, O Abu Abdurrahman, we do not want but goodness, then he said:" How many people who want the goodness does not get it: Indeed the Prophet sallallaahu 'alaihi wa sallam said: "Surely there are people who read the Qur'an does not exceed his throat [2] and by God I think it seems most of them are of you.

Then he left them. Amr ibn Salamah said: "I have seen the majority of the halaqah-halaqah our fight in the war together Nahrawan Khawarij" [3]

Here Abdullah bin Mas'ud has argued the forerunner to Khawarij with the existence of companions of the Prophet sallallaahu 'alaihi wa sallam among them and they do not carry out such work, because if it is goodness as they thought of the friends of the prophet had preceded them to do so , then that is a fallacy. So if the friend is not a proof manhaj on people after they then of course they said to Abdullah ibn Mas'ud: "You and our Rijal Rijal".

[2]. Beliaupun said:

Anyone who imitate then imitate companions of the Prophet sallallaahu 'alaihi wa sallam because they are the people of this community's most noble, most in science, at least all kinds, the most excellent examples of good example and most circumstances, they are a people chosen by Allah Subhanahu wa Ta'ala to accompany His Prophet sallallaahu 'alaihi wa sallam and to uphold their religion, then admit their virtues and follow in their footsteps because they have to be on the right way.

[3]. Abdullah bin Abbas.

When it appeared the group Haruriyah (Kharijites) [4] they broke away in a village, they amounted to 6000 people and agreed to menyempal (rebel) of Ali radi anhu. People always come to Ali radi 'anhu and said: O Commander of the Faithful is indeed the will to rebel to you. He replied: Let them because I will not fight against them until they fight me and they will do it. [5]

One day I (Ibn Abbas) came before midday prayers, and I said to Ali radi 'anhu: O Commander of the Faithful akhirkan pray that I can invite them to speak. He said: I worry about them harming you. My answer: I will not, because I am a man of good moral and never hurt anyone.

Then he allowed me, then I wear the nicest clothes from the clothes wear my hair in Yemen and then I met them in their villages in the middle of the day while they were eating, then I see the people that I have never found the more serious (in worship) of them, their foreheads from prostrating hhitam, their hands rough like rough camel and they put on the robe-the robe is cheap and revealed their faces and pale yellow.

Then I saluted them and they say: Welcome, O Ibn 'Abbas what clothes you wear this?!

I answer: What do you reproach me? Sunnguh I have seen Rasululla sallallaahu 'alaihi wa sallam very nice when wearing Yemen, then read the word of Allah Subhanahu wa Ta'ala.

"Meaning: Who is God forbid jewelry from the issuance to hambanNya and servant (who pulakah which menharamkan) good sustenance" [Al-A'raaf: 32]

Then they say: What do you mean arrival?

I tell them: I came to you as a messenger of the Companions of the Prophet sallallaahu 'alaihi wa sallam from the Emigrants and Helpers and cousin of the Prophet sallallaahu' alaihi wa sallam and the Qur'an while the law down on them so they are more aware of the ta'wilnya of you and no one among you one of them; indeed I will convey to you what they say and I will tell them what you say.

Then he said a bunch of them: Do you argue with the Quraysh for Allah Subhanahu wa Ta'ala says:

"Meaning: Actually they are a people who like to fight" [Az-Zukhruf: 58]

Then got me a part of them and said two or three people: What we'll be talking to him. I say: Please, what is your grudge against the companions of the Prophet and his cousin? they answer: Three.

I say: What is it?

They say: The first because he arbitrate to the person in the case of Allah Subhanahu wa Ta'ala whereas Allah Subhanahu wa Ta'ala says.

"Meaning: Setting such laws are rights of God ..." [Al-An'am: 57]

I say: This one.

They said again: The second one because he was fighting and not charming and seize property (the fight), if they are infidels lawful captive and then if they are the charming mu'minin then should not they, nor fight against them [6]

I say: This is the second and third what?

They said: He removed the title of Amir al-Mu'minin of himself, so if he is not Amirul Mu'minin, he was Commander of the infidels.

I say: Are there any on you other than this?

They replied: It is enough

I say to them: What do you think if I read your rebuttal to the above do you think of the Qur'aan and the Sunnah of His Prophet sallallaahu 'alaihi wa sallam, if you want to go back?

They said: Yes.

I say: As for your opinion that he (Ali) arbitrate to the (human) in a case of God then I read to you verses in the Qur'aan where God made man in the law to determine the price of 1/4 dirham, then Allah ordered them to arbitrate her. What do you think about the word of God:

"Meaning: O ye who believe, do not kill game, when you're ihram. Whoever among you kill him on purpose, then the fine is to replace the animals are killed by hunting, according to two people a fair decision among you" [Al-Ma'idah: 95]

And the law of God given to those (men) who punish in the case, and if Allah wills then he punished him alone, then why not arbitrate to the human person, for the sake of Allah Subhanahu wa Ta'ala whether arbitrate to humans in matters of peace and prevention of spillage The main blood or in case of rabbits? they replied: Sure it's more mainstream. And Allah Subhanahu wa Ta'ala says about a woman and her husband.

"It means: And if you fear there is a dispute between them, then send an Hakam family man and a woman from a family Hakam" [An-Nisa ': 35]

For the sake of Allah Subhanahu wa Ta'ala whether arbitrate to humans in peace and prevent bloodshed greater than arbitrate to humans in matters of women?! Do I have to answer that?

They said: Yes

I say: your opinion: "He's going to war but not charming and seize property of war". Do you want your mother Aisha captivating that you menghalalkannya like you justify much more, while she is your mother? If you answer: We like our menghalalkannya justified in others then you are an infidel and if you answered: He is not our mother then you are an infidel, Allah Subhanahu wa Ta'ala says.

"Meaning: The Prophet's (should be) more important for believers than themselves, and his wives are their mothers" [Al-Ahzab: 6]

Then you are in two of error, please give a way out; Do I have to answer?

They said: Yes.

While the problems he (Ali radi 'ahu) have removed the title of Commander of the Faithful from him, then I will bring to you what makes you pleasure of, namely that the Prophet sallallaahu' alaihi wa sallam on a day perjanjanjian Hudaybiyah peace with the idolaters, and said to Ali : O Ali Erase (writing) cor Inaaka Ta'alam Ani Messenger (O Allah, that you know that I am the Messenger of Allah) and write (sentence) Hadza ma Shalaha Alaihi Muhammad bin Abdillah (this is an agreement made by Muhammad bin Abdillah) [7 ] For the sake of Allah Subhanahu wa Ta'ala indeed the Prophet sallallaahu 'alaihi wa sallam better than Ali and he delete the (a degree his apostleship) from himself and not the removal means the removal of his prophethood. Do I have menjawbnya?

They said: Yes

Then return from their two thousand people and the rest revolted and fought over their error and they fought by the Emigrants and Helpers. [8]

Here Abdullah bin Abbas radi 'anhu argued (berhujjah) with manhaj friend in the face of the Kharijites, because the Qur'an down to them, then they are the most knowledgeable people and their commentary accompanying the Prophet sallallaahu' alaihi wa sallam to be the one who most follow his path. Answer Abdullah bin Abbas radi 'anhu towards syubhat-syubhat Khawarij and his explanation of the truth from falsehood is of scientific proposition for the prayers I have said of the decision-proof (argument) with manhaj friend.

[4]. Al-Uzaa'iy Rahimahullah said: Sabarkan (set) over you sunnah, stop where people (the Companions) stopped, say what they say and keep quiet to which they have let stand and walk in the nets of As-Salaf al-Salih, because they you replenish what has replenish them. [9]

[Copied from the Book of Al-Manhaj Limadza Ikhtartu As-Salafi, Indonesia edition Why Choose Manhaj Salaf (Study of Critical Problems Solution People) by Shaikh Salim Abu Usama bin 'Eid Al-Hilaly, published by Reader Imam Bukhari, translator Kholid Syamhudi]

WHY ARE ONLY Salafi manhaj

Shaykh Abu Usama bin Salim 'Eed Al-Hilaaly

Very much the arguments of the Book of Allah and the Sunnah of the Prophet sallallaahu 'alaihi wa sallam, and the words of the companions who will explain the praise of those who follow the path of As-Salaf and slurs against people who do not do so. And these are cases that strengthens the obligation to follow the Salaf manhaj and insists that he is the way of salvation and happiness in life. Here we throw a few dozen arrows to people who doubt hesitate to spread the way of the believers of the tree so picking the sweetness of faith beliefs of the lush tree top and basking under kerindangannya in the cradle and fragrance.

First

Word of Allaah.

"Meaning: Those who earlier else first (to convert to Islam) among the people muhajirin and the Ansar and those who follow them well, God's good pleasure to them, and God provided for them jannah-flowing rivers jannah river in it, they will abide therein forever. That's a great victory "[At-Tawbah: 100]

Pendalilannya side is, the Lord of all mankind has praised those who follow the best of human beings it is clear that they (Those earlier else first (to convert to Islam) among the people Muhajireen and the Ansar) if you say one word followed by people who follow it must be so would be a commendable and deserve the pleasure, and if they do not have the privilege to follow from other than them then he is not entitled to the praise and the pleasure.

Second

Allah Subhanahu wa Ta'ala says.

"It means: You are the best people are born to men, sent to the ma'ruf, and prevent it from being evil, and believe in Allah" [Ali Imran: 110]

Allaah has established the primacy over all peoples that exist and this shows their keistiqomahan in every state; because they do not deviate from the shari'ah is brightly lit, so that Allah Subhanahu wa Ta'ala give evidence that they ordered every kemakrufan (goodness) and prevent any munkar, it shows with certainty that their understanding is hujjah over those who after them until Allah Allaah inherits the earth and everything in it.

If asked: It is common to Muslims not entirely specific to the generation of friends of course.

My answer: That they were the first people who became the object of the patient, and not included in this context the people who follow them well except with metaphors (analogy) or with the argument as the first proposition. And if the general context -inipun'm then the friends are the first entry in the context of the generality of paragraph, because they are the first to receive from the Prophet sallallaahu 'alaihi wa sallam without intermediaries (direct) while they are the ones that directly pertain to the revelation, so they are more worthy of inclusion in the context of the verse than in others because the properties of Allaah be made as to their nature do not have properties such -sifat perfectly except them. And suitability of the condition of the real nature of the evidence that they are more worthy to be praised than in others. It was explained by:

Third

Prophet sallallaahu 'alaihi wa sallam said:

"Meaning: The good man is Sabik-generation [1] then the generation after generation and then again afterwards, then came one of the the testimony of one of them ahead of oaths and oath precede persaksiannya" [Mutawatir, as has been confirmed by Al-Haafiz Ibn Hajar in Al-Ishobah 1/12 and Al-Qadir Faidhul Muanawiy in 3/478 and approved by Al-Kataaniy in the book Nadzmul Mutanatsir p.127]

Is the primacy assigned to the generation of these companions on skin color or no body shape or their property ... and so on?

I would not hesitate for intelligent people who have understood the Book and the Sunnah that's not all that meant; because the benchmark is the primacy of Islamic piety in the hearts and good deeds, as Allah Subhanahu wa Ta'ala says:

"It means: Verily the noblest among us in the sight of Allah is the most pious among you" [Al-Hujuraat: 13]

And the words of the Prophet sallallaahu 'alaihi wa sallam.

"It means: Verily Allah Subhanahu wa Ta'ala did not see the shape you and you will treasure but look carefully to you and your practice" [Hadith Sahih Muslim History 16/121 -Nawawiy]

Indeed Allaah has carefully looked at the friends Prophet sallallaahu 'alaihi wa sallam, and got it as the best of hearts among the servants after liver Muhammad sallallaahu' alaihi wa sallam then God gave of understanding that is not earned by the people that followed them, therefore what is the view as a good friend he is good in the sight of Allah Subahanahu wa Ta'ala and what they view as evil then he is evil in the sight of Allah Subhanahu wa Ta'ala.

Abdullah bin Mas'ud said: Verily Allah Subhanahu wa Ta'ala has carefully looked at the servants and get the heart of Muhammad sallallaahu 'alaihi wa sallam best of the hearts of the servants and then select it for himself and his message was sent as a carrier, then look to caution after careful servants Muhammad sallallaahu 'alaihi wa sallam and get a caution his companions the best of servants and His Prophet made them as helpers, they fight over their religion, then what is regarded by the Muslims then he's good Allah Subhanahu wa Ta'ala and what they see evil then he is evil in the sight of Allah wa Ta'ala Subahanhu. [2]

From Abu Juhaifah, he said.

"Meaning: I have been asked 'Ali bin Abi Talib:' Do you have a book? He replied: 'Not unless the Qur'aan or the understanding that given to a Muslim or what is on this sheet [3]. I ask again: What is The sheet is? He replied; Diyat, liberation of prisoners and (statements) that a Muslim is not killed by infidels because "[Hadith Sahih Bukhari 1/204 - Al-Fath]

Thus, the understanding of the companions of the Al-Kitab and Sunnah is a proof on the person who thereafter until the end of this people, therefore they become witnesses of Allah Subhanahu wa Ta'ala on the surface of this earth, this is explained below.

Fourth

Allah Subhanahu wa Ta'ala says.

"It means: And therefore (also) We have made you (Muslims), the ummah is just and options so that you may be witnesses over the (deeds) that human Apostle (Muhammad) a witness over (deeds) you" [Al-Baqarah: 143 ]

Here Allaah has made them the elect and the people just because they are the people most important and most just in word, deed and will, so that they are entitled to be the witness to human and thus Allah Subhanahu wa Ta ' ala praise them, lifting their name and receive them well. And witnesses accepted by Allah Subhanahu wa Ta'ala is the witness to the truth that science and truth mengkhabarkan based knowledge, as Allah Subhanahu wa Ta'ala.

"Meaning: But (people who can give syafa'at is) one who recognizes the right of (tawhid) and they believe (it)" [Az-Zukhruf: 86]

If they accepted the testimony of Allah Subhanahu wa Ta'ala then no doubt that their understanding of the religion is a proof on the person after them, because this verse has been explained that the appointment of an absolute and Muslims absolutize not fair on the nature of a generation unless the generation of friends, for Ahlus Sunnah wal Jama'ah give their properties at absolutely fair and thorough so that they take on friends in the whole history and science without exception. In contrast to other than friends, the Ahlus Sunnah wal Jama'ah do not give the nature of this fair to those who have been recognized except faith and justice. These two things are not given to a person unless he is walking on the trail of the Companions.

So it is clear therefore that the understanding of the companions of the above proof selainnya in the direction of the texts of the Book and Sunnah therefore instructed to follow their path, it is described in.

Fifth

Word of Allaah.

"It means: And those who follow the path back to Me" [Luqman: 15]

Each friend is the man who returned to Allah Subhanahu wa Ta'ala, then Allah Subhanahu wa Ta'ala give them guidance (guidance) to get the good words and deeds of righteous with the argument the word Allah Subhanahu wa Ta'ala.

"Meaning: Those who eschew Evil (is) not to worship him and return to God, to them glad tidings; because it's tidings to my servants, who listened and followed what the best of them. They that those who have been given God's instructions and they are the ones who have reason "[Az-Zumar: 17-18]

Then obliged to follow their path to understanding both the religion of Allah of the Qur'an or the Sunnah, therefore Allah Subhanahu wa Ta'a threatening people who do not follow their path to hell Hell at worst place again, this is explained.

Sixth

Word of Allaah.

"It means: And whoever is against the Apostle after the obvious truth for him, and follow the path that is not the way the believers, We let him freely to the apostasy that has mastered it and we put it into Jahannam, and Jahannam it at worst place back "[An-Nisa: 115]

Pendalilannya side is that Allaah has threatened those who follow other than the path of the believers so that shows that follow their path in understanding the Shari'ah is obligatory and menyelisihinya is misguidance.

So to say: This is Istidlal (pendalilan) with khithaab proposition and it is not proof, then we say; He was the proposition, and the argument will be explained below.

[A]. From Ya'la bin Umaiyah he said: I have been asked Umar.

"It means: So it's not why you menqashar prayer (mu), if you fear attack infidels" [An-Nisa: 101]

Yet human beings have been safe? Umar said: "I have been surprised as you wonder, then I asked the Messenger sallallaahu 'alaihi wa sallam about this and he replied:

"Meaning: Shadaqah which Allaah gave you then accept shadaqahNya" [Hadith Muslim History 5/196 - An-Nawawiy]

The two friends are Ya'la bin Umaiyah and Umar bin Al-Khattab understand from this that prayer qashar associated with the terms of fear, so that if humans have safely obligatory prayer and he is the perfect argument of khithaab called also to understand Mukhalafah.

Then Umar asked the Prophet sallallaahu 'alaihi wa sallam and he sallallaahu' wa sallam alihi approve his understanding but he explained to Omar that it is not used here; because Allah wa Ta'ala has bershadaqah Subahanahu to you then accept the shadaqahnya.

Had not true of course Umar understanding of the Prophet sallallaahu 'alaihi wa sallam did not silence him since the beginning and then steer the direction of this and there is a saying: taujih (guidance) of reception.

[B]. From Jabir from Umm mubasyir that he had heard the Prophet sallallaahu 'alaihi wa sallam said before Hafsah.

"Meaning: It is not going to hell one of Ashhab Syajaroh -insya God- who pledged underneath"

He said: true Messenger of Allah, then he rebuked Hafsah and said:

"It means: And no one than you, but shall approach it" [Maryam: 71]

So the Prophet sallallaahu 'alaihi wa sallam replied: Allah has spoken.

"Meaning: Then We will rescue those who fear Him and let the people in the naar wrongdoers in a state of his knees" [Maryam: 72]

Hafsah Umm al-Mumineen here to understand from this that all men will go to hell, then the Prophet sallallaahu 'alaihi wa sallam align it with the continuation of the verse is:

"Meaning: Then We will rescue those who fear Him" [Maryam: 72]

At first the Prophet sallallaahu 'alaihi wa sallam acknowledges the truth of the understanding of Hafsah, then identifies that context the word "no entry of hell" (the hadith) is different from the context of the word "wurud" (the coming of people to hell yan is in verse) and explained that the The first special for righteous people who fear that they do not feel the torment of hell and into heaven with through without being touched at all torture and torment, while in addition they do not.

So it is clear that the proposition khithaab Alhmadulillah is hujjah recognized and can be propped up in understanding.

Suffice it to you that the word of God:

"It means: And follow the path that is not the way the believers" [An-Nisa: 115]

Not postulate khithab but it is an argument with Taqsiimin Aqliy (division of logic), because there is no third choice between following the path of the believers and follow their path apart.

So when Allaah forbade them come apart the way it wajiblah follow their path, it is very obvious.

If there are disputed: There is the choice between two options which do not participate the second three-two.

So I answered: It is a very weak opinion at all; because it does not obey them at all means follow the path other than they (the believers) it must be because the word of God:

"It means: So there is no kabenaran after it, but heresy. So how you turned away (from truth)" [Yunus: 32]

It is clear here that there are only two choices and there is no third option. If it is said: We do not agree that the path to follow other than the believers are entitled to such threats (in verse) unless accompanied by opposition to the Apostle sallallaahu 'alaihi wa sallam sehinnga it showed no prohibition to follow other than the believers in an absolute way but will have no Apostle opposition.

The answer; It is known that the apostle opposes forbidden separately and apart because of a warning on it as the word of Allah Subhanahu wa Ta'ala.

"Meaning: And whoever opposes Allah and His Messenger, Allah is strict in punishment" [Al-Anfal: 13]

So this verse indicates that there is a threat to each of the both individually and pensifatan this (other than following the path of the believers) including those under threat in itself, and it is in terms of the following things;

[A]. Follow the path other than the believers if not forbidden by itself it is not forbidden, along with other opposition as a savior.

[B]. Follow the path other than the believers if not included in the threat individually so (such pensifatan) merely vain and do not do good to mention, it is clear that penghubungannya (in the context of the verse) is a separate proposition like that early.