Ustadz Abu Muslim Ismail al Atsari
Muhammad is the 'abduhu wa rasuluhu. Character from God to the Prophet Muhammad sallallaahu 'alaihi wa sallam is the best title. 'Abduhu (a servant) in addition to showing he sallallaahu' alaihi wa sallam as a servant who is really subject, also contains the meaning, he was a man like ourselves as creatures that should not be worshiped. The rasuluhu (messenger) shows, he sallallaahu 'alaihi wa sallam is the man who has a privilege, so he should not be overlooked.
Islam teaches that obedience by man, then good for himself. Humans only have what they've done when in the world. Allah Ta'ala says:
"Those who do good deeds, then the (reward) for himself. And those who do evil, then (his sins) upon himself, and occasionally not persecute the servants of your Lord (Him)." [Fushilat/41: 46].
"Behold a wicked person will not bear the sins of others, and that a man no gain other than what has been earned, and that his efforts were later will be disclosed (to him). Then will be rewarded him with the perfect reply." [An Najm/53: 38-41]
Therefore he who is doing good, although heavy dust, then he will see the return. Allah Ta'ala says:
"Whoever is doing good as heavy as a small ant (dust) was, surely he will see (reply) it. And those who do evil as heavy as a small ant (dust) was, surely he will see (reply) it". [Al Zalzalah/99: 7-8]
Similarly, on the Day of Resurrection, property and children would not be useful, except for people who when his life using his wealth to obey God and guide their children devote to God Almighty.
"The day (of Judgement) property and children of men are useless, unless the people to God with a pure heart." [Ash Syua'ara / 26: 88-89]
Once we know the nature of this, that each person will be responsible for their respective before God Almighty, do not depend on the human person to another. For indeed all human beings would not be able to provide benefits and harm, except just what God has set. Similarly, the apostles, the highest man in rank in the sight of Allah the Almighty, they could not do anything against the power of Allah Ta'ala.
Here are some examples of events of the apostles who proves this.
Noah Alaihissallam
He was unable to help their children hit by major flooding in front of his own. Then he complained to God about the incident, but the ordinance of God can not be undone by his desire. Allah Almighty says:
"And Noah called upon his Lord, saying:" O my Rabb, indeed my children including my family, and real Your word is true. And You are the judge that the fairest ". He said:" O Noah, in fact he was not including the family (which was promised to be rescued), actual (act), his deeds are not good. So do not ask me something that you do not know (the nature) it. Actually I warned you that ye should not include people who are not knowledgeable ". He said:" O my Lord, verily I seek refuge in You from asking something which I know not (the essence) it. And if you do not forgive me, and (not) be merciful to me, certainly I would include people who are the losers ". [Huud/11 :45-47]
Prophet Ibrahim Alaihissallam
Application for forgiveness for his father refused, because his father died in disbelief. Allah says:
"And the request for forgiveness of Ibrahim (Allah) to his father, is only because a promise has been that he takes to his father. But when clear to him that his father is the enemy of God, Abraham innocent thereof. Verily Ibrahim was a very Clement meek anymore. " [At Taubat / 9:114].
Prophet Lut Alaihissallam
He can not reject the punishment of God from his wife. So God made his wife as an example for the unbelievers. Allah says:
"God made the wife of Noah and Lot's wife parable for those who disbelieve. Both are under the supervision of two servants who are righteous people among the servants of We; then the second wife to both her husband's treason, then both her husband was not able to help them one bit from the (punishment) of God and is said (unto them): "Go to hell with those who enter (Hell)". [at Tahriim/66: 10].
Prophet Muhammad sallallaahu 'alaihi wa sallam
As with other prophets, the Prophet Muhammad sallallaahu 'alaihi wa sallam is human. He is a servant of God. He does not have the right rububiyah (power of the universe) and the right uluhiyah (worship) one bit. But in this era many people who cross the line in treating yourself Prophet sallallaahu 'alaihi wa sallam. They thought that the Prophet sallallaahu 'alaihi wa sallam could provide help if people pray to him. This assumption is a deviant act.
Prophet Muhammad sallallaahu 'alaihi wa sallam himself has announced, that he absolutely can not bring benefit nor to reject harm for themselves, unless the will of God. So how do for others? Allah says:
"Say:" I have no power draw expediency for myself and not (also) rejected harm except the will of God. And if I know the unseen, I would make a virtue as much as possible and I will not be overwritten kemudharatan. I'm nothing but a warner and a bearer of good tidings for those who believe. "[Al A'raaf / 7:188].
Similarly, the Prophet sallallaahu 'alaihi wa sallam has announced to his relatives, that he was not able to reject God's punishment that befell them, then how to people far away from him? In a saheeh hadeeth which is mentioned:
عن أبي هريرة رضي الله عنه قال: قام رسول الله صلى الله عليه وسلم حين أنزل الله عز وجل وأنذر عشيرتك الأقربين} {قال يا معشر قريش أو كلمة نحوها اشتروا أنفسكم لا أغني عنكم من الله شيئا يا بني عبد مناف لا أغني عنكم من الله شيئا يا عباس بن عبد المطلب لا أغني عنك من الله شيئا ويا صفية عمة رسول الله لا أغني عنك من الله شيئا ويا فاطمة بنت محمد سليني ما شئت من مالي لا أغني عنك من الله شيئا
"From Abu Hurayrah, he said:" When it comes down the word of Allah {And give warning to the closest relatives-kin-QS} asy Syua'raa / 26 paragraph 214 - the Prophet sallallaahu 'alaihi wa sallam stood up and said,' O Quraish people, or sentence-like-you buy a self-self, I can not reject the (punishment) from Allah to you at all. "O Bani Abd Manaf, I can not reject the (punishment) from Allah to you at all." O 'Abbas bin Abdul Muththolib, I can not reject the (punishment) from Allah to you at all. Safiyah aunt O Allah, I can not reject the (punishment) from Allah to you at all. O Fatima daughter of Muhammad, ask of my possessions that you want, I can not refuse (punishment) from Allah to you at all '. "[al-Bukhari, no. 2753; Muslim, no. 206; and others]
In addition to the above explanation, we can take a lesson from the events experienced by the Prophet Muhammad sallallaahu 'alaihi wa sallam, so there goes the various doubtful (vagueness) in people who made him as god but Allah Almighty. Here we mention among these events.
Lessons From The Death Of Abu Talib
In the event the death of his uncle, the Prophet sallallaahu 'alaihi wa sallam was not able to provide guidance to Abu Talib, though he wants it to. As mentioned in the hadith below:
عن سعيد بن المسيب عن أبيه قال لما حضرت أبا طالب الوفاة جاءه رسول الله صلى الله عليه وسلم فوجد عنده أبا جهل وعبد الله بن أبي أمية بن المغيرة فقال أي عم قل لا إله إلا الله كلمة أحاج لك بها عند الله فقال أبو جهل وعبد الله بن أبي أمية أترغب عن ملة عبد المطلب فلم يزل رسول الله صلى الله عليه وسلم يعرضها عليه ويعيدانه بتلك المقالة حتى قال أبو طالب آخر ما كلمهم على ملة عبد المطلب وأبى أن يقول لا إله إلا الله قال قال رسول الله صلى الله عليه وسلم والله لأستغفرن لك ما لم أنه عنك فأنزل الله ما كان للنبي والذين آمنوا أن يستغفروا للمشركين وأنزل الله في أبي طالب فقال لرسول الله صلى الله عليه وسلم إنك لا تهدي من أحببت ولكن الله يهدي من يشاء
"From Sa'eed ibn Musayyab, from his father (Musayyab bin Hazn), he said: When (the) death came to Abu Talib, the Prophet sallallaahu 'alaihi wa sallam came to him. He found Abu Jahl and Abdullah bin Abi Umayyad bin Mugheerah in nearby. Then he said: "O uncle, say La ilaha illa Allah, a sentence that I will berhujjah for you with him on the side of God!" Abu Jahl and Abdullah bin Abi Umayyad replied, "Are you going to leave the religion of Abdul Muttalib?" The Messenger of n constantly offering it to him, and they also repeat these words. So the final words spoken by Abi Talib to them, that he is above the religion of Abdul Muttalib. He was reluctant to say La ilaha illa Allah. Prophet sallallaahu 'alaihi wa sallam said, " By Allah, I will ask forgiveness for you as long as I'm not banned from you, "then Allah revealed (the verse)" Nor is fitting for the Prophet and those who believe, ask for forgiveness (to Allah) for idolaters "-QS at Taubat / 9 Paragraph 113 - And God sends down (verse) of Abu Talib 'You will not be able to give instructions to the person you love, but God gave the instructions to the person who wants ".-QS al Qashash/28 paragraph 56". [Saheeh hadeeth narrated by Bukhari, no. 4772; Muslim, no. 24]
In the history of Muslim Imam mentioned, it was Abu Talib replied with the words:
لولا أن تعيرني قريش يقولون إنما حمله على ذلك الجزع لأقررت بها عينك
"Had the Quraish tribe will not be picking on me, that they will say:" Verily, who pushed him (Abu Talib) said it was just anxiety (the death), "I was really please you with that sentence." [Saheeh hadeeth narrated by Muslim, no. 25].
Sheikh Abdurrahman bin Hasan Alu Sheikh said: "And among the lessons ar Rabb (The Lord, God) Almighty does not guide the Abu Talib headed the Islamic religion, for he explained to his servants that (hint toward Isalm) was just right God, He is the Mighty, who otherwise have no power. If the Prophet n-which is the most important creatures, have something (rights, power) to give guidance of the liver, eliminate hardship, sorrow, forgive sins, saved from the punishment, and the like, the man most entitled and foremost is to get his uncle , which formerly protected, helped, and defend him. So Glory to (Allah) that silver lining amazing sense-sense (human), and has guided His servants to show them what to ma'rifah (introduction) and tawhid to Him, and sincering and purify all the charity only for Him ". [1]
Lessons From Qunut Nazilah
عن ابن عمر أنه سمع رسول الله صلى الله عليه وسلم إذا رفع رأسه من الركوع من الركعة الآخرة من الفجر يقول اللهم العن فلانا وفلانا وفلانا بعد ما يقول سمع الله لمن حمده ربنا ولك الحمد فأنزل الله ليس لك من الأمر شيء إلى قوله فإنهم ظالمون
"From Ibn 'Umar who anhu, that he heard the Prophet sallallaahu' alaihi wa sallam, if after lifting his head from ruku 'of raka'at the end of the dawn prayer, he said:" O Allah laknatlah Fulan Si, Si Fulan, and Si So and so, "after he said" Sami'allahu liman Rabbanaa walakal hamdu Hamida, "and then Allah revealed (the verse):" There is no slightest interference in the affairs of their hands or God accept their repentance, or mengadzab them, because they were man- zhalim people. Surat Ali-Imran / 3:128. "[Al-Bukhari, no. 4069]
In another narration:
كان رسول الله صلى الله عليه وسلم يدعو على صفوان بن أمية وسهيل بن عمرو والحارث بن هشام فنزلت ليس لك من الأمر شيء إلى قوله فإنهم ظالمون
Formerly the Prophet sallallaahu 'alaihi wa sallam praying for an accident to Shafwan son of the Umayyad, Suhail bin' Amr, and al-Harith bin Hisham, and then down (verse): "There is no slightest interference in the affairs of their hands or God accept their repentance, or they mengadzab , because they were the people who zhalim. Surat Ali-Imran / 3:128. "[Al-Bukhari, no. 4070].
Shaykh Salih al-Fauzan said: "In the Hadith there is a statement that the Prophet sallallaahu 'alaihi wa sallam was not able to resist interference from self-idolaters of his and his companions, he even seek refuge in his Lord, al-Qadir (the Almighty), al Malik (Who Owns). This includes cases that show evil for what is believed by the worshipers of the graves of saints and righteous people (who are considered able to meet the needs and relieve distress, Pen) ". [2]
Lessons From Uhud
About human nature as being contained in the self of the Prophet sallallaahu 'alaihi wa sallam, also shown by the calamity that happened in his life, like in the battle of Uhud. Imam Muslim narrated:
عن أنس أن رسول الله صلى الله عليه وسلم كسرت رباعيته يوم أحد وشج في رأسه فجعل يسلت الدم عنه ويقول كيف يفلح قوم شجوا نبيهم وكسروا رباعيته وهو يدعوهم إلى الله فأنزل الله عز وجل ليس لك من الأمر شيء
"From Anas:" Verily in the battle of Uhud, the Messenger molar sallallaahu 'alaihi wa sallam was broken, and injured his head, then he wiped the blood from his head while saying:' How will get lucky, one of which hurt them and break the heads of the Prophet molar teeth, while the Prophet was to take them to the (observance to) Allah? " Then Allah revealed (the verse): "There is no slightest interference in the affairs of their hands." Surah Ali-Imran / 3, paragraph 128. [Saheeh hadeeth narrated by Muslim, no. 1791].
Imam Nawawi rahimahullah said: "The occurrence of pain and exams to the prophets-may Allah bestow blessings and greetings to them-is that they get a great reward, and for people they know what has happened to them and the congregation to emulate them."
Al Qadi Rahimahulllah said: "And to be known, in fact they (the prophets), including humans, also the world tests on them, and what about the human bodies are also on their bodies; to believed, they are creatures, which are held by (by God). And for people not to get lost with miracles-miracles that emerged through their hands, and the devil obscure from the case of the prophets, as was his Blur against those Christians and others ". [3]
With this brief description, hopefully clear to us on the position of the noble Prophet. So we put him sallallaahu 'alaihi wa sallam as appropriate. Alhamdulillah. And after knowing all this, then how is the state of the people at the present time, who begged and pleaded for help to the prophets or righteous guardian or person or bury them? It is not no doubt, the act is simply futile, and even including polytheistic deeds.
May Allah always keep us from doing idolaters, and all things are delivered to him. Allah is Hearing, the grant the prayer.
[Copied from a magazine Sunnah Edition 05/Years X/1427H/2006M / . Published Lajnah Istiqomah Surakarta Foundation, Jl. Solo - Solo Gondangrejo Purwodadi Km.8 Selokaton 57 183 Tel. 0271-761016]
________
Footnote
[1]. Fathul Majid, Publisher Dar Ibni Hazm, pp. 191-192.
[2]. Al Mulakhas FII Syarh Book at Tawhid, pp. 108.
[3]. Quoted from Fathul Majid, Publisher Dar Ibni Hazm, pp. 166-167.
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