Dismantling LDII Fallacy: What's Manqul

Dismantling LDII Fallacy: What's Manqul
________________________________________
Between Al Quran, Al Hadith and 'Manqul'
By: Qomar ZA

Do not worry
Do not be afraid
Read first
May God always give you a clue.

Understanding the Doctrine LDII Manqul
Nur Hassan H Manqul Ubaidah is the process of knowledge transfer from teacher to student. Science must Musnad (a prop) is called the chain of transmission, and the chain of transmission must be mutashil (continued) to Allah so that manqul Musnad muttashil (abbreviated MMM) means to learn or to teach the Koran and the hadith of the teacher and the teacher continued on the way to the Prophet.
Or have a continuous sequence of teachers continued from beginning to end (according to the pilgrimage kyai Kastaman, chaplain of the danger dinukil LDII LDII hal.253)
Namely: When learning to know the movement of the oral / body teacher, direct ear to hear, can mimic exactly righteous deeds, walls [According to them, associated with walls are now erased. Thus rumored to us through the path that we believe. But it is strange, very core aqidah even characterize this group could change-fox. Demikiankah aqidah?! - Pen] or through unauthorized books are not allowed to teach students what not manqul though he mastered the science of it, unless the student has received a certificate (license to teach-ed) [A certificate means giving permission to narrate hadith as I said: ' I allow you to narrate hadith which I have riwayatkan from saya' teacher-pen] from the teacher, so she can teach the whole book has diijazahkan him that "[Drs Imron AM, passing on and teaching of Islam Jama'ah, Dwi Dinar, Bangil, 1993 pp. dinukil of Danger 24 LDII pp. 258 - pens]

Beliefs about Manqul LDII
1. They believe in studying the teachings of religion must be manqul Musnad and muttashil, if not then the invalid his knowledge, his worship is rejected and go to hell.
2. Nur Hasan admitted that he was the only path to study the Musnad muttashil in Indonesia, even in the world., On the basis that he was forbidden to study from other lines.
3. He was with kayakinannnya underlying postulates, real-not just as a theorem-.

Studies on Beliefs and Evidence in Evidence of their

Studies on the first point:
a. Belief that science is not valid unless it is obtained by mutashil and manqul Musnad, are beliefs that are not based on the argument, as for the arguments he used ranged between weak and not appropriate as a proposition. As you will see later Insha Allah.

b. That is contrary to the arguments that demonstrate syar'i that science does not necessarily arriving with manqul, even when the science is up to him and the science is true, then it is legitimate science, and should she Practice like the word of God: وأوحي إلي هذا القرآن لأنذركم به ومن بلغ "And the Qur'an was revealed to me was for me warn you with it and anyone who Qur'an to him" [al-An'am: 19]
Mujahid said: Qur'an wherever it came as a caller and a warner. Keyword (ومن بلغ) Ibn Abbas interprets: "And anyone who is Al-Quran to him, the Al-Quran as a warning to him."

Similarly interpreted by Muhammad ibn Ka'b, As Suddy [Tafseer at Tabari: 5/162-163], Muqatil [Tafsir al Qurtubi: 6 / 399], also says Ibn Kathir [2 / 130]. Some say: "This means that the Prophet alaihi wasallam as a warning to those who came to him the Qur'an." Syinqithi Ash said: "This noble verse asserts that the Prophet alaihi wasallam warning to everyone who came to him the Qur'an, whoever he is. And understood from this verse that this is a general warning to all who came to him the Koran, and that each which to him the Koran and do not believe him and he in Hell ". [Adhwa'ul Bayan Tafsir: 2 / 188 see also interpretations over-pen] Thus interpretations of the scholars at the top - it is clear that none of them say that science should be arriving in Musnad muttashil or even a la LDII manqul.

Even those who reached him with a history of the Qur'an or not, as long as it's verses of the Quran, then he must believe in him if not then the Fire place. Prophet alaihi wasallam also said: بلغوا عني ولو آية "Convey from me even one sentence" [Saheeh, Ahmad Bukhari and Tirmidhi]. Prophet alaihi wasallam did not require a la manqul LDII way in the delivery of teaching.

c. Their beliefs conflict with the act of the Prophet alaihi wasallam, where he delivered a letter to the science of the king. As told friends Anas bin Malik: عن أنس أن نبي الله صلى الله عليه وسلم كتب إلى كسرى وإلى قيصر وإلى النجاشي وإلى كل جبار يدعوهم إلى الله تعالى وليس بالنجاشي الذي صلى عليه النبي صلى اللهم عليه وسلم
"The Messenger of Allaah 'alaihi wasallam write to Khusraw, Qaishar, Najasyi and to selurus authorities, led them to God. Najasyi not a prophet of menshalatinya" [Saheeh, Saheeh Muslim, Kitaab Jihad.no: Darul cet 4585 Ma'rifah] (Letter to the Prophet Heraqlius) [Sahih, Bukhari no: 7 and Muslim: 4583]. An-Nawawi said that when mensyarah this hadith: "This hadith (shows) bolehnya charitable with (fill) letter." [Sharh Muslim: 12/330] of the Prophet alaihi wasallam to the king of Bahrain, and to Kisra [Saheeh, Reported by al Bukhari, Fath Bari: 1 / 154] and many more letters to the king or his community leaders, can you see details in the book Zaad Ma'ad: 1 / 116120 works of Ibn al Qoyyim [Cet ar-Risalah to 30 Thn. 1417/1997]

Prophet correspondence is certainly not illegal under the rule of Nur Hasan manqulnya Ubaidah. The Prophet alaihi wasallam considered as valid, so the Prophet alaihi wasallam accept Islam - those who convert to Islam - because it did not consider them infidels because manqul. And the Prophet considered the letter as hujjah for those who do not convert to Islam after the arrival of the letter, so no more excuses if disbelieve, if the correspondence system was illegal, why did the Prophet take it as hujjah over them??.

Then, after the Prophet alaihi wasallam, the way the program used by his friends as a letter to Abu Musa Umar al 'Ash' ari contained therein laws relating to the plates' [Ibn Abi Abi Shaybah History, ad Daruqhutni al Bayhaqi and others `dishahihkan by al-Albani in Irwaul Ghalil: 8 / 241, Ahmad Shakir and others-pen], see details in a special book titled discuss this issue رسالة عمر ابن الخطاب إلى أبي موسى الأشعري في القضاء و آدابه رواية ودراية work of Ahmad ibn Umar Salim bin Bazmul.], Ayesha wrote to Hisham ibn Urwa contains about prayer [al Kifayah fi 'Ilmirriwayah: 343], Mu'awiyahpun wrote to al Mughirah bin Syu'bah of dhikr after prayer [Sahih, Bukhari and Muslim], Uthman ibn Affan sent Mushaf to remote-remote [History of al Bukhari Mu'allaq: 1 / 153 and Musnad: 9 / 11], not to mention the scholars after them. But all of this in the concept of Nur Hassan Ubaidah manqulnya invalid, meaning the theory of 'manqul you' just do not manqul of them, because they were all legitimate. And the reader will see later - Insha Allah - comments of the scholars about this.

This correspondence and termed mukatabah, and the Ahl al-hadith scholars as one of making ordinances wal tahammul no '(to take and pass the hadith), and even they think this is the way the Musnad and muttashil, although not accompanied by a certificate. Ibnus Sholah said: "That's true opinions and illustrious Ahlul diatara was obliged by haditsdan them and Musnad and regarded as maushul (continued) [Ulumul hadeeth: 84]. Sakhowi As also said:" The way it is saheeh according to the opinions and distinguished according to the Ahl al-Hadith. and they berijma '(agree) to practice the content they consider haditsnya and no mistake Musnad (dispute) is known. "[Fath Mughits: 3 / 5]

Al-Khatib al Baghdadi said: "And so the letters Prophet alaihi wasallam become a religion that must be adhered to and the practice mandatory for the contents of this humanity, as well as letters of Abu Bakr, Umar and besides both of the ar Rasyidin Khulafar then it should be obliged to content. Also a letter a judge to another judge who serve as the basis of law and obliged. " [al Kifayah: 345]. So, this is the right way and should be obliged, as long as we know the truth of these writings will be enough. [see, al Baitsul hatsits: 123 and Fath mughits: 3 / 11]

Imam al Bukhari was passed this way, where he made a chapter in a book titled his Saheeh: "Chapter (narrations) which is in munawalah and letters / text that contains science scholars to various countries." [Fath Bari: 1 / 153]

Even if 'you manqul' dimanqul of the scholars writers Kutubus Sittah, why Imam Bukhari menyelisihi you?? Are you both ends meet with the books 'set', so do not read Sahih Bukhari despite the early chapters, so it is overlooked by you?? Similarly Imam menyelisihi Nisaa'i you, because he narrates from his teacher when he called al-Harith ibn Miskin, he just sat behind the door, because it can not follow the study haditsnya reason, because at that time Nisaa'i priests wear clothes that make a suspect al-Harith Poor and when Ibn al-Harith was afraid of matters relating to the authorities that he was worried that the priest Nisaa'i as a spy so he forbade [Siyar an Nubala knows best: 14/130], so only heard outside the majlis. Therefore when he reported from his teacher saying: حدثنا الحارث بن مسكين قراءة عليه وأنا أسمع "Al-Harith Ibn Poor preached to us, by the way was read to him and I heard" and this strange sort of history is in the book you set it Kitabush Sholah . 4, "Do you not realize what that means??"

d. The term 'manqul' as one of these disciplines is a new term and the benarbenar in Indonesia in Jama'ah LDII. This shows that this is not from the scholars. The manqul itself is Arabic which means dinukil or moved, and this as the other Arabic used in the conversation. But it was limited to the expression of language-not as a term or science that has its own special meaning - let alone specific consequences and very dangerous.

e. The Musnad and mutashil, there Musthalah in science and each has its own definition. Musnad one meaning in the science of hadith is mushtolahul 'Every hadith to the Prophet and continued sanadnya / mutashil' [Min atyabil manhi fi 'ilmil Musthalah: 8]. However, please note that this requirement is the requirement Musnad in transmitting the hadith of the Prophet, not the practice of science requirements. Be distinguished between the two, can not be equated between the history and practice.

As you will see later - Insha Allah - in the discussion of al wijadah, that al wijadah it is history lost, but in practice must be obliged. People who do not distinguish between them and oblige Musnad mutashil in the practice of science has menyelisihi Ahlul hadith scholars.

f. Musnad muttashilpun not the only condition in the history of hadith. Because a saheeh hadeeth that must be fulfilled her requirement of 5 first, narrated by a fair [fair in terms of science is a Muslim mushtalah, baligh, good understanding of wickedness, and the things that criticize his honor (muru'ah) [Min Atyabil Manhi fi Ilmil Musthalah: 13]-pen, which is the perfect second hafalannya or custody of haditsnya, third, sanadnya continued, the fourth, not syadz [Syadz means, an acceptable narrator menyelisi greater than himself [nuzhatun nadzor] reported that in hadith contrary to the narrator from him stronger or more numerous. Mu'allal was meant to have defects or hidden disease that seems not diseased when illness makes the hadith is weak. -pen] and the fifth was not mu'allal.

If true-what when wrong is saying that science should Nurhasan Musnad muttashil, where the terms of the others? Why only one is taken? Maybe he purposely concealed because it is not met her!

Or if we berhusnudhon, it may not know the terms of that, or forget, what else is possible? And all the possibilities it bitter. So do not just enough Musnad muttashil even all the conditions must be fulfilled and it seems the other four conditions are not fulfilled at all. It can be proved when we see the oddities, peculiarities on LDII teaching, for example in the case of the Imamate, bai'at, congregation prayers, charity, and others. If we assume this condition is fulfilled in Musnad Muttashil them, in fact it also needs to be studied.

g. Amal LDII with this principle of charity menyelisihi Muslims since the Prophet Age 'alaihi wasallam till now.

h. In fact they are only concerned with MMM, is not concerned keshahihan hadith, the evidence in their set of books there Dha'if hadiths, even falsified '(false). So what's haditsnya MMM if not saheeh because rawinya not tsiqoh example? [Example on the last discussion-pen]

i. From whom 'manqul' this dimanqul? If it should not manqul 'manqul method' must also manqul?? Because this is precisely the core, Nur Hasan or his followers should be able to prove this ilmiyah that manqul 'dimanqul' of the Prophet, his Companions and the scholars of hadith scholars. If he can not prove it, that he himself who first broke the rules manqulnya. If he wanted to prove, it can be proved impossible, because as we see and we'll see - God willing - this manqul was menyelisihi Prophet, his Companions, and the Ahl al-Hadith scholars.

j. In the science of Hadith al Mushtholah chapter wa'l tahammul there '(to accept and convey the hadith) there is a way of transmitting Wijadah termed al. Ie someone got a hadith or a book with the words a person with sanadnya [al Baitsul Hatsits: 125]. From the side chains of transmission, al wijadah including munqothi '[Munqothi: sanadnya disconnected. Mursal: lost with the loss after Tabi'in narrator. Mu'allaq: lost with the loss of the narrator narrators - pen], mursal [Ulumul hadith: 86, Fathul Mughits: 3 / 22] or mu'allaq, Ibn al Sholah said: "This includes munqothi 'and mursal", ar Rashid al 'Atthor said: "Al wijadah entered in chapter al maqthu' by scholars (experts) transmission". [Fath Mughits: 3 / 22]

Ibn Kathir even think this is not including the transmission, he said: "Al Wijadah not including the transmission chapter, it just tells what he found in a book." [al Baitsul Hatsits: 125]

So al wijadah this if according to his rules MMM Nur Hasan certainly not fulfilled its category, that would not be unlawful even practice the knowledge obtained by al wijadah. But my intention here to explain the view of the practice of science scholars obtained with al wijadah, it turns out there are some opinions:
a. Some people, especially from among Malikiyah (followers of the Maliki madhhab) forbade it.
b. May remove it, this is the opinion of al Shafi'i madhhab and Syafi'iyyah leaders.
c. Necessary to remove it when he can trust in which he found. This is certainly an expert opinion from schools tahqiq as Syafi'iyyah in Usul Fiqh. [see Hadith by Ibn Ulumul Sholah: 87]

Ibnush Sholah said about this third opinion: "This is what should be done in the last days of this, because if the practice is dependent on the transmission will practice tertutuplah door dinukil hadith (the Prophet) can not be fulfilled due to transmission requirements at him." [Ulumul hadeeth: 87] What he meant was that only al wijadah present. [al Baitsul Hatsits: 126]
An-Nawawi said: 'That's the right' [Tadriburrawi: 1 / 491], as well as Sakhowi As well as reinforcing the opinion that obliges. [Fath Mughits: 3 / 27]
Ahmad Shakir said: that right shall (a practice that diriyatkan saheeh by al wijadah). [al Baitsul Hatsits: 126]

Of course after it required that the author found the book (diwijadahi) is a trusted person and trust and haditsnya saheeh isnaad so obligated to remove it. [al Baitsul Hatsits: 127] Ali Hasan said: That is correct and can not be inevitable, if not so then science would be interrupted and will have difficulty getting the book, but there should be standards ilmiyah explained the details of the scholars on this point was so that the business remains steady on the course of [Al Baitsul Hatsits: 1 / 368 with tahqiqnya]. Thus, the first opinion was not exactly all the more so in this period. Among which supports the truth of which allow or require the Prophet said the following:
- أي الخلق أعجب إليكم إيمانا? قالوا: الملائكة. قال: وكيف لايؤمنون وهم عند ربهم وذكروا الأنبياء, فقال: وكيف لا يؤمنون والوحي ينزل عليهم?! قالوا: ونحن فقال: وكيف لاتؤمنون وأنا بين أظهركم. قالوا فمن يا رسول الله? قال قوم يأتون من بعدكم يجدون صحفا يؤمونو بما فيها means: "Which creature do you think most magical faith?" They said: "The angels." Prophet alaihi wasallam said: "What they do not believe they are with their Lord?". And they (the friends) called the Prophet, the Prophet peace be upon him wasallampun answered: "What they do not believe was a revelation down to them". They said: "Then we?" Prophet alaihi wasallam replied: "How can you not believe I'm in the midst of you." They said: "The Messenger of Allah Who?" He said: "The people who come after you, they get the sheets and they believe in what in it." [Reported by Ahmad, Abu Bakr Ibn Marduyah, ad Darimi, al Hakim and Mother 'Arafah, Ali Hasan said: This hadeeth is sufficient in my view as a Hasan Hadith lighoirihi (nice with a walk the other), all the way weak but not weak so dihasankan with all its streets. And al Haithami in al Majma: 10/65 and al Hafidz in al Fath: 6 / 7 tend to hasannya that hadith. [al Baitsul Hatsits: 1 / 369 with tahqiqnya], maraji ': Ad Dho'ifah :647-649, Sheikh al-Albani tend to the weak, Fath Mughits: 3 / 28 ta'liqnya, Al Mustadrak: 4 / 181, Musnad Ahmad : 4 / 106, Sunan ad Darimi: 2 / 108, Ithaful Maharoh: 14/63. Tafsir Ibn Kathir: 1 / 44 Al-Baqarah: 4 - pens]
- Amalan Ibn Umar, which he narrated from his father with al wijadah, al Khatib al Baghdadi in his book [al kifayah: 354] narrated by Nafi sanadnya up to, from Ibn 'Umar, أنه وجد في قائم سيف عمر بن الخطاب صحيفة فيها ليس فيما دون خمس من ا لابل صدقة فإذا كانت خمسا ففيها شاة
'That he got to the handle of a sword umar a sheet (written)' There is no Zakat on camels whose numbers less than five, if the number 5 then Zakah one male goat '
- Abd al-Malik ibn Habib or Abu Imran al Jauni he was a Tabi'in the Tsiqoh (trusted) as said by Ibn Hajar al Hafidz in [at Taqrib: 621], he said: "We first heard about the existence of a sheet to her knowledge there , then the successive kamipun come, like we went to a jurists. Until then the family came to az-Zubair us here and with them the people faqih. " [Al Kifayah: 355 and Fath Mughits: 3 / 27]

If this is how big it faidah a hadith narrators to Kutubus Sittah writers in this period, the program anyway without the chain of transmission we can immediately get their books. And we can take a direct hadiths from him, though without going through the narrators 'muttashil Musnad manqul' to them. And we shall remove it as you see above.

Unlike the Nur Hasan said with LDIInya that should not even mengamalkanya is forbidden!! Subhanallah, the reader saw it and the scholars postulate menyelisihi them, so how 'manqulmu' dimanqul?? Ahmad Shakir said: "And the books main books of the Sunnah of the Prophet's mother and other than, has mutawatir periwayatannya up to the authors by way of al wijadah.

Similarly, various points of the old books are still a manuscript that can be trusted, no doubt it unless someone who is unaware of the meaning of precision in the field of history and al wijadah or disobedient people, who are not satisfied with hujjah. [Al Baitsul Hatsits: 128].

Hence the scholars who have narrators until the author Kutubus Sittah, not proud of their narrators deeds if not in accordance with the Prophet alaihi wasallam. In fact, they never show off, nor will they memperalatnya for personal or group interest, because they know the nature of the position during this chain of transmission., Unlike that did not know that showing, grooming smth

k. Also, to prove right or wrong manqul teaching. We need to compare with the teachings LDII teachings of the Prophet and his companions. If true then surely manqulnya LDII teaching will be equal to the teachings of the Prophet and his companions, if it is not the same be sure that LDII manqul and teaching is wrong, and it's proven.

The following points LDII different teaching with the teachings of the Prophet and his companions:
- In terms of understanding the bai'at and mengkafirkan not bai'at.
- In the case of a Muslim mengkafirkan not go LDII
- In case itself manqul
- In order infaq
- Taking them from the odious than Muslims
- Taking unauthorized prayer except behind their
- So easy to convict someone in Hell and he's a Muslim
- Thinking is not legitimate if other Muslim ruler golongannya
- And others
[details of these problems we have explained partly in the other papers, and who will not follow God willing, wait time!! pen]
l. Nur Hasan Sanad Ubaidah [Around narrators or diploma Nur Hasan haditsnya many unique stories among LDII, supposedly lost haditsnya hadith-rickshaw ride time, delivered to his followers only 6.-pen], in the book collection in order LDII Kitabush Sholah pp. 124-125 has come down to the Imam at-Tirmidhi Hadith Asma 'wa Shifat God, it turns out that the hadith is weak hadith, Ibn Hajar said: "' illa (defective) hadith, according to the two shaykhs (al Bukhari and Muslim). Not only solitude al Walid ibn Muslim (in meriwayatkannya), even the deviation (difference in transmission of rawinya), idlthirab (shock due to the difference), tadlis (tadlis nature of the al-Walid ibn Muslim is mengkaburkan hadith) and the possibility of idraj (other than the Prophet's sayings inclusion in observations that hadith [Fath Bari, Sharh al Bukhari: 11/215].). So the defect / 'illa / weakness of the hadith was 5 at the same time, the tafarrud, deviation, idlthirab, tadlis and idraj. " Imam At Tirmidzipun feeling of awkwardness in this hadith, which he once mention of this hadith says: 'Gharib' (strange because there tafarrud / solitude in history) [Sunan at-Tirmidhi: 5 / 497, no: 3507], so did many of the scholars consider This hadith is weak like Ibn Taymiyyah, Ibn Kathir, al Bushiri, Ibn Hazm, al-Albani and Ibn Uthaymeen. [see al Qowa'idul Mutsla: footnote 18 with Ashraf Abdul Maqshud]. A saheeh hadeeth in this issue is no mention of the details that Asma'ul Husna and narrated al Bukhari and Muslim

Study second conviction, that he was the only way manqul

Is this not the arrogance, stupidity and fraud against the people?!. Because until now-narrators of hadith narrators is still widespread among tuhllabul scientific, they are studying the hadith in the Arabian Peninsula, Saudi Arabia and neighboring countries, in Pakistan, India or Africa, either studying or other people of Indonesia Indonesia, their many get certificates [Not finished school diploma, but this specific term in the science of hadith history. Ie permission from the sheikh to narrate the hadith - pens] Kutubus Sittah history and others including the authors of this paper. If he manqulnya consistent with science, then why he considers himself the only way manqul?? So you - O followers LDII - mengkafirkan that do not require knowledge of you, including those who take science from the Arab countries of the ulama-sheikh sheikh who had a chain of transmission, even though they have narrators, it kafirkan you too?!

Ash-Shaykh al-Albani and his students in Jordan, al-Shaykh Abd al Qar'awi and his students, al-Shaykh Hammad al-Ansari and his students in Saudi Arabia, Shaykh al Muqbil in Yemen, al-Shaykh Muhammad al Dhiya'urrahman ' Adhami from India and his disciples, and many others could not be calculated. They also have a chain of transmission other than Kutubus Sittah and came to the Prophet 'alaihi wasallam, but they do not like you, O Nur Hassan and his followers. They know what a chain of transmission in this period, and please note that all of their unlike aqidah aqidahnya you, O believers LDII. Which is true, O men of understanding??

(To be continued to Dismantling error LDII: Disclaimer Manqul (2)

(Quoted from the writings of al Ustadz Qomar Zainuddin, Lc, leader of Pesantren Darul Atsar, Kedu, Temanggung and Ash-Sharia Pimred Magazine. Between the original title of the Qur'an, Al-Hadith and 'Manqul'.)