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Is the understanding of Salafus Salih binding and worth following.

Is the understanding of Salafus Salih binding and worth following.

Is the understanding of Salafus Salih binding and worth following.

UNDERSTANDING Salafus Salih has been the focus of an important debate among scholars. This term usually refers to the early generations of Islam such as the companions, tabi’in, and tabi’it tabi’in. This generation has a special position because of their proximity to the time of the Prophet Muhammad, which gives them an understanding of religion in a unique context. However, the question is whether their understanding automatically binds the next generation.

Scholars share their views on the relevance of Salafus Salih’s understanding in religious guidance. There are those who think that their understanding is a valid shar’iyah (religious argument) and must be used as a reference when there is no clear evidence from the Quran, hadith and ijma’ (scholarly consensus). When the understanding of the companions differed, this scholar proposed to choose one of the opinions, reasoning that the chance of truth in their understanding is greater than the possibility of error.

This argument is based on the fact that the companions were direct witnesses to the revelation of the Qur’an, understood the wisdom and legal context underlying the verses, and spent a long time with the Prophet. in various situations. Therefore, their understanding carries a higher weight than the next generation.

However, there is another point of view among scholars who consider the understanding and opinions of the companions not automatically to be a binding shariah argument. This argument shows the importance of following the Quran and hadith as the main source of religious guidance. The understanding of the companions is considered to be the result of human reason which may be right or wrong. In this context, the uncertainty of understanding does not only apply to friends, but also to everyone, even if the chance of a friend’s mistake is considered very small.

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This debate reflects the essence of the discussion among scholars regarding the authority of Salafus Salih’s understanding. How should we treat their understanding in the context of religious guidance? Should we follow their opinion or should we focus more on the Quran and hadith? This question not only reflects differences in interpretation, but also shows the complexity of understanding the intellectual and spiritual legacy of our religious predecessors.

In formulating our views on the understanding of Salafus Salih, it is important for us to maintain a balance between respecting the religious heritage and considering a framework that prioritizes direct passages from the Qur’an and hadith. While appreciating and studying the views of friends, we also need to understand that the development of religious understanding is a continuous process, which combines the heritage of the past with the challenges of modern times.

The view of the Tarjih Council
Muhammadiyah has a detailed view of the status and relevance of the opinions of this early generation, as reflected in the Collection of Tarjih Decisions (HPT) and the Book of Some Problems. The provisions contained in the HPT, especially Article 21 on Usul Fiqh, provide a clear indication of the mursal status of Tabi’i hadith (hadith that do not have direct chain of transmission from the Prophet Muhammad, peace be upon him, but originate from tabi’). in).

Muhammadiyah distinguishes three different scenarios: genuine Tabi’i mursal hadith cannot be used as proof, Tabi’i mursal hadith can be used as proof if there is an indication of continuity, and Shahabi mursal hadith (from companions) can be used as proof with conditions there. is proof of continuity.

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Analysis of the rules and views of Muhammadiyah scholars in HPT shows that the understanding and views of the companions and tabi’in are not considered as absolutely binding arguments. This understanding is rooted in the principle that practicing their opinion is allowed as long as it does not conflict with the principles of al-Quran and al-Sunnah.

The conclusion that can be made is that Muhammadiyah does not prohibit its followers from following or practicing the understanding and practices that come from the pious generation of Salafus. However, this belief must always be controlled by the higher principles of Islamic teachings. The practices and views of the pious generation of salafs can be used as guidelines, as long as they are in accordance with the guidance of the Qur’an and As-Sunnah as narrated by Muhammadiyah.


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