Mau lebih yakin dalam memilih pemimpin.... coba simak ini... renungkan kemudian putuskan..
Banyak referensi dan kisah mulia diperoleh jika melakukan googling atas ke 4 nama tersebut..... masya Allah...
Salah satunya yang menarik untuk disimak adalah yang berikut ini.. link
Berawal dari perjalanan ke Banten Lama saat liburan imlek 2 minggu lalu. Timbul rasa penasaran untuk mengetahui lebih dalam tentang sejarah masa ke-emasan Banten. Sebelumnya sudah pernah baca dan dengar bahwa kerajaan ini menjadi pusat perdagangan dunia di abad 16 dan 17. Seperti apa sih Banten dimasa itu ? Kebanyakan gambar yang dipajang di website adalah reruntuhan istana Surosowan dan Kaibon. Saking penasaran... saya terus mencari dan mencari.. hingga ketemu gambar ini. Masya Allah ketemu..... beneran gak sih nii ? Ini sketsa Banten yang dibuat AA, Pieter van der yang dipublikasi di Leiden tahun 1665. Megah dan meriahnya.... Banten Lama di abad 17 !!!
Digambar itu diberi tanda angka dan diatasnya ada keterangan gambar antara lain masjid dan istana Banten (yang jadi latar belakang gedung yang tinggi sebelah kiri.)
Semula bingung juga liatnya.. kok ada Masjid besar bertingkat di Banten Lama... apakah itu masjid Agung, tapi kok bertingkat.. setelah dianalisa... pasti bukan... karena posisinya diluar istana. Ini masjid umum... arsitektur masjid-nya mirip dengan foto masjid yang dibuat tim jurnalis Kompas di Kampung Lor, Pandeglang Banten berikut ini...
Jadi sepertinya ini sketsa pelabuhan dilihat dari sisi pelabuhan karangantu... refer peta dibawah ini. Pelabuhan ada di kanan bawah... sketsa menghadap ke arah Benteng... dan dibalik Benteng adalah masjid Agung.
Masih penasaran... ni gambar ngarang gak sih... kok bisa hancur kayak sekarang gitu dan belum pernah lihat gambar yang kayak gini dipublikasi.... hoax abad 17 kah ? Apakah hancur saat dibumi hangus VoC ketika perang dengan Sultan Ageng Tirtayasa.... atau ketika Daendels membumihanguskan Banten... atau ketika terjadi letusan gunung Krakatu.
Setelah terus mencari. ketemu artikel berikut ini... tuntas sudah... cukup meyakinkan bahwa sketsa tersebut ndak ngarang. Bangunan-bangunan tersebut dihancurkan oleh VoC... hiks.. di tahun 1682.
Sedikit sejarah awal kesultanan Banten
Ummat Islam harus bersatu itu jelas. Dan persatuan bukanlah bermakna sama dalam segala hal. Dalam masalah Aqidah jelas Ummat islam sama pandangannya, tetapi dalam urusan lain seperti pandangan tak bisa dipersatukan, ini bukan satu kesalahan. Kita tahu, bahwa Islam sangat membenci perpecahan dan perselisihan. Pernah suatu ketika Rasulullah bahkan memerintahkan kepada orang yang sedang membaca Al-Qur‘an agar menghentikan bacaaanya apabila bacaannya itu akan mengakibatkan perpecahan.
Dari Jundab bin Abdillah, Nabi SAW bersabda: ‖Bacalah Al-Qur‟an selama bacaan itu dapat menyatukan hati kalian. Tapi, bila kalian berselisih, hentikanlah bacaan itu.‖ (HR Imam Bukhari dan Muslim) Keutamaan persatuan ummat Islam banyak disinggung dalam al-Qur‘an
Dan berpeganglah kamu semuanya kepada tali (agama) Allah, dan janganlah kamu bercerai berai, dan ingatlah akan nikmat Allah kepadamu ketika kamu dahulu (masa Jahiliyah) bermusuh-musuhan, maka Allah mempersatukan hatimu, lalu menjadilah kamu karena nikmat Allah, orang-orang yang bersaudara; dan kamu telah berada di tepi jurang neraka, lalu Allah menyelamatkan kamu dari padanya. Demikianlah Allah menerangkan ayat-ayat-Nya kepadamu, agar kamu mendapat petunjuk.
Dan janganlah kamu menyerupai orang-orang yang bercerai-berai dan berselisih sesudah datang keterangan yang jelas kepada mereka. Mereka itulah orang-orang yang mendapat siksa yang berat.‖ (Q.S. Ali Imraan ayat 105)
Berikut ini ada sebuah e-book yang mencoba memberi pemahaman mengenai sudut pandang dua organisasi besar Islam di Indonesia, i mengenai permasalahan-permasalah klasik yang sering muncul. Semoga melalui pemahaman dapat timbul saling pengertian dan terhindar dari perselisihan yang sebetulnya tidak perlu terjadi
Buku tersebut adalah tulisan saudara Jusuf AN yang blognya bernama Tinta Guru.
A good readings about the companion of Rasulullah SAW recorded in a series of youtube videos... if you are looking for reference about the Compannions and do not speak Arabic, in my personal opinion, this is one of the best of them. If you want to skip the intro... start from 15m 17s.
Link pembahasan para mualaf barat tentang Rasulullah
A man asked Imam Ahmad ibn Hanbal (rahimahullaah) about what happened between ‘Ali and Mu‘aawiyah (May Allaah be pleased with them), and he turned away from him.
It was said to him: O Abu ‘Abdullah, he is a man from Banu Haashim. He turned to him and said: Recite: “That was a nation who has passed away. They shall receive the reward of what they earned and you of what you earn. And you will not be asked of what they used to do” [al-Baqarah 2:134].
[Source: Manaaqib al-Imam Ahmad by Ibn al-Jawzi, p. 126]
Imam Ahmad also said, after it was said to him: What do you say about what happened between ‘Ali and Mu‘aawiyah (May Allaah be pleased with them)? He said: I do not say anything about them except what is best.
[Source: Manaaqib al-Imam Ahmad by Ibn al-Jawzi, p. 164]
What Imaam Ahmad (rahimahullaah) stated is one of the most important principles of Ahl as-Sunnah wa’l-Jamaa‘ah, which distinguishes them from the Raafidah (Shias) and the Ahlul Bid’ah.
Al-Maymooni said: Ahmad ibn Hanbal (rahimahullaah) said to me: O Abu’l-Hasan, if you see a man saying anything bad about any one of the Sahaabah, then be suspicious about his Islam.
Al-Fadl ibn Ziyaad said: I heard Abu ‘Abdullah being asked about a man who criticized Mu‘aawiyah and ‘Amr ibn al-‘Aas (May Allaah be pleased with them): can he be called a Raafidi? He said: He did not have the audacity to criticise them except because he has some evil hidden in his heart. No one criticises any one of the Sahaabah but he is concealing some evil in his heart.
[Source: Al-Bidaayah wa’n-Nihaayah, 8/139]
With regard to what happened among the Sahaabah of differences of opinion and fighting, we should refrain from discussing it, whilst believing that they are the best of the ummah and loving them and approving of them. This opinion has been repeatedly stated by Ahl as-Sunnah wa’l-Jamaa‘ah. [Also read: The hearts and tongues of Ahl-ul-Sunnah are free of any hatred towards the Sahabah]
‘Umar ibn ‘Abd al-‘Azeez (rahimahullaah) was asked about ‘Ali and ‘Uthmaan (May Allaah be pleased with them), and the battles of the Camel and Siffeen, and what happened among them. He said: That is blood that Allah caused me to have no hand in shedding, and I do not want to dip my tongue in it (by talking about it).
[Source: at-Tabaqaat al-Kubra, 5/394]
Abu Zar‘ah ar-Raazi said:
If you see a man criticising any of the Companions of the Messenger of Allah (blessings and peace of Allah be upon him), then know that he is a heretic, because in our view the Messenger (blessings and peace of Allah be upon him) is true and the Qur’aan is true. Rather this Qur’aan and the Sunnah were conveyed to us by the Companions of the Messenger of Allah (blessings and peace of Allah be upon him). They only want to undermine the status of those who conveyed the Qur’aan (and the Sunnah) in order to undermine the validity of the Qur’aan and Sunnah. But it is more fitting that they be criticised, and they are heretics.
[Source: Al-Kifaayah fi ‘Ilm ar-Riwaayah, p. 49]
Abu ‘Abdullah ibn Battah (may Allah have mercy on him) said, discussing the beliefs of Ahl as-Sunnah wa’l-Jamaa‘ah:
After that we should refrain from discussing the disputes that arose among the Companions of the Messenger of Allah (blessings and peace of Allah be upon him), for they witnessed great events with him and were the first people to attain virtue; Allah has forgiven them and has instructed us to pray for forgiveness for them and to draw close to Him by means of loving them, as He has enjoined on the lips of His Prophet. He knew what would happen among them and that they would fight; however they were given precedence over the rest of mankind because mistakes, whether deliberate or otherwise, were already forgiven for them, and they have been forgiven for all disputes that arose among them.
[Source: Kitaab ash-Sharh wa’l-Ibaanah ‘ala Usool as-Sunnah wa’d-Diyaanah, p. 268]
Abu ‘Uthmaan as-Saaboni said, discussing the belief of the Salaf and scholars of hadeeth:
They believed that we should refrain from discussing the disputes that arose among the Companions of the Messenger of Allah (blessings and peace of Allah be upon him) and that we should avoid saying anything that may be construed as criticism of them; we should pray for mercy for all of them and love all of them.
[Source: ‘Aqeedat as-Salaf wa Ashaab al-Hadeeth, in Majmoo‘at ar-Rasaa’il al-Muneeriyyah, 1/129]
A great deal of similar comments have been made by the scholars and it is essential to follow that, because this will protect us from making mistakes and it is acknowledging the rights of the best of people after the Prophets.
As for the killing of ‘Uthmaan, ‘Ali and Hussain ibn Ali (may Allah be pleased with them all), there is no doubt that they were killed unlawfully and we testify that they will be in Paradise, and we testify that the one who did this action, or played any part in it, or approved of it, or knew of it and did not denounce it, were led astray in the worst of ways and led others astray, and was a man of evil, who followed a path other than that of the believers; Allah will bring him to account on the Day of Resurrection for his actions and Allah, may He be exalted, will judge between them on the Day of Resurrection. “Say (O Muhammad (sallallahu ‘alayhi wasallam)): O Allah! Creator of the heavens and the earth! All-Knower of the Ghaib (unseen) and the seen. You will judge between your slaves about that wherein they used to differ” [az-Zumar 39:46].
Source : link
Yes there are early Hadith collections. One of the claims hurled at Muslims by Christian missionaries and Hadith-rejecters are that they say, “there are no hadiths collections from early Islam”. According to them, Hadith came into existence 250 to 300 years after the Prophet Muhammed’s (p) demise. In this article I will show evidences from non-Muslim Scholars that Hadith existed way before the dates they have brought forth.
First Century Hadith Collections
Sahifa Hamman B. Munabbih
It is well-known fact among Muslim scholars that Hammam B. Munabbih was a student of Abu Huraira. The earliest hadith collection we have extant is Sahifa b. Munabbih which was written by the student of Abu Huraira. The Books name is ‘Sahifah Hammam b.Munabbih’.
1. American Scholar William Albert Graham who is a Professor of middle eastern studies states:
“…..Of the four remaining collections, the earliest is the Sahifah of Hammam b. Munabbih (d. Ca. 101-02/719-20). It is a collection of 138 hadiths that dates from around the end of the first Century A.H. and contains some eighteen Divine sayings.” 
2. Professor Alfred Felix Landon Beeston also comments on Sahifa Hammam B. Munabbih,
“An example is the Sahifah of Hammam b. Munabbih, (d. 110/719), a Yemenite follower and a disciple of Companion Abu Hurayrah, (d. 58/677), from whom Hammam learned and wrote this sahifah, which comprises 138 hadith and is believed to have been written around the mid-first/seventh Century.
It is significant that Hammam introduces his text with the words: ‘Abu Hurayra told us in the course of what he related from the Prophet’, thus giving the source of his information in the manner which became known as sanad or isnad i.e. the teacher or chain of teachers through whom an author reaches the Prophet, a practice invariably and systematically followed hadith in compilations. 
3. In the Book ‘Encyclopaedic Historiography of the Muslim World’, written by Professor Nagendra Kr. Singh, he goes in detail on Hadith and also comments on Sahifa B. Munabbih. Take also notice of him saying that ‘ORAL TRANSMISSION’ OF HADITH was the most favoured. He writes:
Compilation of hadith in a book form had become a known practice even during the prophet’s lifetime. We are told that Ali b. Abu Talib had compiled a small book containing Traditions of the Prophet, ‘Abdullah b. ‘Amr b. Al-As has also collected by permission of the Prophet, some Traditions in a book, which he named as al-Sahifa al-sadiqa. Similarly, Jabir b. Abdillah (d. 78 A.H.) was the compiler of a small collection of hadith. Abu Huraira and Amr b. Hazm are also reported to have gathered some Traditions while the latter had also committed to writing a number of such letters of the Prophet as he had despatched to the neighbouring rulers inviting them to embrace the new faith. Abu Huraira, a close companion of the Prophet, had preserved and transmitted a large number of traditions.
Apart from oral transmission, he is reported to have dictated some traditions to his pupils who committed them to writing. Hammam b. Munabbih compiled a book entitled al-sahifa, of which the manuscripts are found in the libraries of Berlin and Damascus. Its Arabic text along with the Urdu Translation and necessary notes has recently been published by Dr. Hamidullah. Ma’mar b. Rashid, a disciple of Hammam, also compiled a book entitled Jami, Manuscripts of which are in the Ankara University Library and in Istanbul.
Abu Bakr Abd al-Razzaq b. Hammam al-san’ani (126-211 A.H.) was a student of ma’mar and one of the teachers of Ahamd b. Hanbal. He is also the compiler of a book entitled ‘musannaf’. In view of these facts, it would be erroneous to assume, as some of the orientalists do, that the work of hadith-compilation was unknown during the prophet’s lifetime, and hence the entire collection of hadith becomes of questionable authenticity.
We have seen that Abu Huraira, his pupil Hammam b. Munabbih, his disciple Ma’mar and his pupil Rashid, his student Abd al-Razzq and his pupil Ahmad b. Hanbal have made continued efforts in preserving and compiling the hadith literature. After the discovery of these works we may rightly suppose that there must have been some other compiled works which did not come down to us. It should be also kept in mind that because of scarcity and dearth of writing material, oral transmission was a popular practice during the early days of Islam. Furthermore, this had become a common practice since the pre-Islamic days because ‘Days of the Arab’, legends of the Prophets, and the Jahiliyya poetry were transmitted orally. Nay, dictation or writing of such material was rather looked down upon as compared to oral transmission. 
‘Musanaf of Abdul Razzaq’ to be a source of Authentic Hadith from the 1st Century’*
Professor Harold Motzki believes ‘Musanaf of Abdul Razzaq’ to be a source of Authentic Hadith from the 1st Century*. His article is massive, I am just going to present his Conclusion.
“While studying the Musannaf of `Abd al-Razzaq, I came to the conclusion that the theory championed by Goldziher, Schacht, and in their footsteps, many others – myself included – which in general, reject hadith literature as a historically reliable sources for the first century AH, deprives the historical study of early Islam of an important and a useful type of source.” 
Muwatta Imam Malik’ compiled Mid-second century AH
Mālik ibn Anas who was born in the year 711 and died 795 (93 AH – 179 AH ) is another Early Scholar of Islam who collected hadiths. He was one of the most highly respected scholars of fiqh (Islamic Jurisprudence) in Sunni Islam. Imam Malik while he was alive compiled a Hadith book. The Hadith Book’s name is ‘Muwatta Imam Malik’ and we still have this Hadith book extant to this day.
Ilya Pavlovich Petrushevsky (1898–1977) who was a Professor of History of the Near East at the University of Leningrad for twenty years, comments on Imam Malik’s Muwatta.
“The oldest collections of Hadith were compiled according to tariqs that is, the companions of the Prophet were listed in alphabetical order and under each name the hadith issuing from the particular fountain head would be supplied. This principle of compilation was known as ‘ala r-rijal, ‘ on (the names of) the earliest reporters’. Of the EXTANT COLLEXTIONS of this type two are celebrated. One if the Muwatta or Beaten Track of malik b. Anas (d. 795), eponymous founder of the Malikite system…..” 
Professor Clinton Bennett
“Topically arranged (musannaf) works also appear in the mid-second/eighth century. The earliest extant musannaf work is the Muwatta of Medinan Scholar malik b. Anas (d. 179 AH/795 CE), the eponymous founder of the Maliki school of Sunni jurisprudence and teacher of Muhammad ibn Idris al-Shafii (d. 204 AH/820 CE).” 
I will finish my article of with a last reference by Professor Michael Bonner who refutes Joseph Schacht’s theory that somehow Hadith could not be traced before the year 718 -719. He says:
“Schacht thought that no hadith could be proved to date from before year 100 of the Hijra (718-719 CE). There is much more to Schacht’s theory than this, but here it will suffice to point out that for several decades in the West, much of the argument over the hadith has been an argument over the theories of Joseph Schacht. Nowadays Schacht’s work, together with Goldizher, is less favoured than it was not very long ago. As more texts of hadith and early Islamic law have become available, several scholars have analyzed these materials, correlating the Isnad (the supporting chain of authority for such hadith itself) in more painstaking and systematic ways than Schacht had done in his day. As a result of this work, we can perceive in RICH DETAIL, the activities of transmission of learning and production of written texts, going on in early periods, sometimes before the cutoff date of AH 100 that Schacht declared to be the outer limit.” 
Conclusion: From all the evidence presented it just goes to show how reliable early Hadith transmitters and collectors were. Whatever Muslim Scholars of the past have said on Hadith reliability, now non-Muslim Scholars affirm this truth. I believe everything I have brought forth in this article from Academic sources thoroughly debunk missionary and Hadith-rejecter lies.
 Divine Word and Prophetic Word in Early Islam (1977) By William Albert Graham page 82
 Arabic Literature to the End of the Umayyad Period (2003) By A. F. L. Beeston page 272
 Encyclopaedic Historiography of the Muslim World By Nagendra Kr. Singh volume 1 Page 317 [Author Kr. Singh http://www.easternbookcorporation.com/moreinfo.php?txt_searchstring=3769]
 The Muṣannaf of ʿAbd al-Razzāq al-Sanʿānī as a Source of Authentic Aḥādīth of the First Century A. H. Harald Motzki Journal of Near Eastern Studies Volume 50, No. 1 (Jan., 1991), pp. 21
 Islam in Iran By Professor Ilya Pavlovich Petrushevsky page 105
 The Bloomsbury Companion to Islamic Studies by Clinton Bennett page 80
 Jihad in Islamic History: Doctrines and Practice By Professor Michael Bonner page 48
Youtube adresss berisih beberapa video tentang sahabat Rasulullah -> LINK