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STATUS JIHAD DALAM FIQH

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STATUS JIHAD DALAM FIQH

Postby Kibou » Thu Mar 12, 2015 3:49 pm

STATUS JIHAD DALAM FIQH

Dengan banyaknya muslim awam yang rajin mengulang-ulang slogan “Islam agama damai”, ada baiknya kita sebagai non-muslim menyikapi hal ini dengan lebih kritis dan teliti. Apalagi dengan maraknya gerakan-gerakan jihad di hampir seluruh belahan dunia akhir-akhir ini, kita harusnya menjadi semakin peduli dengan hakikat islam itu sendiri, terlepas dari apa yang diyakini oleh mayoritas muslim awam yang memang moderat dalam pandangan maupun perilaku mereka.

Dan kalau kita sudah bicara soal damai, kita tentunya tidak bisa lari dari membahas soal jihad. Apakah sebenarnya hubungan jihad dengan islam? Untuk menjawab ini kita perlu mengenali lebih dulu 5 kategori suatu tindakan dalam fiqh (hukum islam).

Profesor Kamali dalam buku Principles of Islamic Jurisprudence menulis:

I. Defining Law (al-hukm al-Taklifi )

As stated above, `defining law' is a locution or communication from the Lawgiver addressed to the mukallaf which consists of a demand or of an option; it occurs in the five varieties of wajib, mandub, haram, makruh and mubah.


Kelima kategori tersebut adalah:

1. Fardhu : diwajibkan (obligatory; dosa jika mampu tapi tidak dilakukan)

2. Mandub : dianjurkan tapi tidak wajib (supererogetory; terpuji jika dilakukan tapi tidak apa-apa jika tidak dilakukan)

3. Mubah : dibolehkan (permissible; dilakukan tidak apa-apa, tidak dilakukan juga tidak apa-apa)

4. Makruh : tidak dianjurkan tapi tidak dilarang (discouraged; lebih baik tidak dilakukan tapi tidak apa-apa jika dilakukan)

5. Haram : dilarang (forbidden; dosa jika dilakukan secara sadar)

Dari kelima kategori tindakan tersebut, di manakah letak jihad dalam islam? Jawaban dari kalangan muslim sendiri bisa bermacam-macam, mulai dari muslim awam moderat-liberal sampai muslim mujtahid salaf-konservatif. Untuk menjawab pertanyaan ini, kita perlu membangun dulu dasar-dasarnya. Untuk itu kita perlu menyelidiki langsung sumber utama ajaran islam yaitu Quran dan Sunna.

Mengenai dasar-dasar otoritas dalam islam dan juga bahan rujukan utama yang digunakan, telah dijabarkan di artikel Susunan Otoritas Dalam Islam Sunni dan bisa dipelajari lebih dulu di:

viewtopic.php?f=12&t=55672
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Re: STATUS JIHAD DALAM FIQH

Postby Kibou » Wed Mar 18, 2015 4:06 pm

Apakah jihad itu Haram?

Mari kita lihat apa yang dimaksud dengan Haram.

Kamali:
According to the majority of ulema, haram (also known as mahzur) is a binding demand of the lawgiver in respect of abandoning something, which may be founded in a definitive or a speculative proof. Committing the haram is punishable and omitting it is rewarded.

Pada kenyataannya jihad itu banyak dipuji dan dianjurkan oleh Quran dan Sunna.

Ibn Kathir:
"Allah said, (and strive hard in His cause as much as you can. So that you may be successful.)

Allah encouraged the believers by reminding them of the unending success and great happiness that He prepared for them for the Day of Resurrection, which will never change or decrease for those who join Jihad in His cause. They will remain in the lofty rooms of Paradise that are safe and beautiful. Those who live in these dwellings will always be comfortable and will never be miserable, living, never dying, and their clothes will never grow thin, nor will their youth ever end."

"It is reported in the Two Sahihs that Ibn Mas`ud said, "I asked the Prophet , `Which deed is the dearest (to Allah)' He replied: (To offer the prayers at their fixed times. ) I asked, `What is the next (in goodness)' He replied: (To participate in Jihad (religious fighting) in Allah's cause.)'' I again asked, `What is the next (in goodness)' He replied: (To be good and dutiful to your parents. ) `Abdullah then added, "The Prophet told me these words, and had I asked more, the Prophet would have told me more.''

"(And (there is) another deed for which Allah raises the servant a hundred grades in Paradise, between each two grades is the distance between heaven and Earth. ) Abu Sa`id said, "What is it, O Allah's Messenger '' He said, (Jihad in Allah's cause.) This Hadith was collected by Muslim.


Umdat al Salik:
...hadith reported by Muslim, ``To go forth in the morning or evening to fight in the path of Allah is better than the whole world and everything in it.''

Details concerning jihad are found in the accounts of the military expeditions of the Prophet (Allah bless him and give him peace), including his own martial forays and those on which he dispatched others. The former consist of the ones he personally attended, some twenty-seven (others say twenty-nine) of them. He fought in eight of them, and killed only one person with his noble hand, Ubayy ibn Khalaf, at the battle of Uhud. On the latter expeditions he sent others to fight, himself remaining at Medina, and these were forty-seven in number.)

Mustahil sesuatu yang Haram dipuji begitu tinggi oleh Quran dan Sunna (dan dapat pahala pula). Lagipula, mengapa teladan terbaik bagi muslim, yaitu Muhamad sering sekali melakukan jihad dan juga menyuruh pengikutnya melakukan yang sama?

Jadi jihad itu jelas bukan Haram.

Apakah jihad itu Makruh?

Kita lihat dulu apa definisi Makruh.

Kamali:
Makruh is a demand of the Lawgiver which requires the mukallaf to avoid something, but not in strictly prohibitory terms. Makruh is the opposite of mandub, which means that neglecting the mandub amounts to makruh. Since makruh does not constitute a binding law, we merely say that omitting something which is makruh is preferable to committing it. The perpetrator of something makruh is not liable to punishment, and according to the majority of ulema, he does not incur moral blame either.

Sama seperti di penjelasan sebelumnya, sesuatu yang Makruh jelas tidak mungkin dipuji sedemikian rupa oleh Quran dan Sunna dan sangat aneh jika Muhamad sendiri sering melakukan sesuatu yang Makruh.

Jadi jihad juga jelas bukan Makruh.

Apakah jihad itu Mubah?

Apa yang Fardhu dan Mandub secara logika tentu saja dibolehkan (Mubah) tapi apa yang dibolehkan belum tentu Mandub atau Fardhu. Tapi yang jelas sesuatu yang Mubah tidak menyebabkan kutuk ataupun hukuman jika dilakukan. Pertanyaan ini akan terjawab sendirinya ketika kita naik ke tingkatan selanjutnya yaitu Mandub dan Fardhu.

Apakah jihad itu Mandub?

Kita lihat dulu apa yang membedakan antara tindakan Mandub dengan Fardhu/Wajib.

Kamali:
The distinction between wajib and mandub is, broadly speaking, based on the idea that ignoring the wajib entails punishment (`iqab) while ignoring the mandub does not.


Apakah muslim yang mampu tapi menolak melakukan jihad bisa mendapat kutuk?

Ibn Kathir:
"Allah warns those who do not join Jihad, (If you march not forth, He will punish you with a painful torment)

Ibn ` Abbas said, "Allah's Messenger called some Arabs to mobilize, but they lagged behind and Allah withheld rain from coming down on them, and this was their torment.''

Imam Ahmad and Abu Dawud (this is the version of Abu Dawud) recorded that Ibn ` Umar said, "I heard the Messenger of Allah saying, (If you transact in `Iynah (a type of Riba), follow the tails of cows (tilling the land), become content with agriculture and abandoned Jihad, Allah will send on you disgrace that He will not remove until, you return to your religion.)''

Jihad jelas bukan sekedar Mandub karena ada hukuman atau kutuk bagi mereka yang mampu tapi menolak melakukan jihad.

Jadi jihad bukan Haram, bukan Makruh, lebih tinggi dari Mubah, dan bukan sekedar Mandub. Karena keempat kategori sebelumnya sudah gugur berdasarkan fiqh, maka hanya tersisa satu kategori untuk jihad, yaitu Fardhu.

<bersambung ke jihad Fardhu>
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Re: STATUS JIHAD DALAM FIQH

Postby Joe Andmie » Sat Mar 21, 2015 4:05 pm

Kibou wrote:Jihad jelas bukan sekedar Mandub karena ada hukuman atau kutuk bagi mereka yang mampu tapi menolak melakukan jihad.

Jadi jihad bukan Haram, bukan Makruh, lebih tinggi dari Mubah, dan bukan sekedar Mandub. Karena keempat kategori sebelumnya sudah gugur berdasarkan fiqh, maka hanya tersisa satu kategori untuk jihad, yaitu Fardhu.

<bersambung ke jihad Fardhu>


Lanjut bro................ :heart:
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Re: STATUS JIHAD DALAM FIQH

Postby qprim » Sun Mar 22, 2015 5:38 pm

Apakabar bro kibou, bro Joe, dan rekan2 yg lain. Kangen juga sudh lama tidak mampir ke ffi :).

Bro kibou, bukannya saya mau melenceng dari topik, tapi apa nggak sebaiknya dibahas dulu definisi dan makna jihad menurut "kitab induk" nya sebelum membahas statusnya dalam fiqh? Biar teman2 kafirun makin paham makna jihad. Mengingat di luar sana jihad sering dikasih makna beraneka ragam. Ada yang bilang jihad itu "berperang melawan hawa nafsu sendiri" lah, apa yang dilakukan oleh ISIS itu bukan jihad-lah, ini lah, itu lah.......
Tapi kalau bro Kibou punya pendekatan sendiri, saya tidak akan memaksa dan silahkan dilanjutkan thread yang mencerahkan ini... O:)
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Re: STATUS JIHAD DALAM FIQH

Postby Joe Andmie » Sun Mar 22, 2015 8:15 pm

qprim wrote:Apakabar bro kibou, bro Joe, dan rekan2 yg lain. Kangen juga sudh lama tidak mampir ke ffi :).

Bro kibou, bukannya saya mau melenceng dari topik, tapi apa nggak sebaiknya dibahas dulu definisi dan makna jihad menurut "kitab induk" nya sebelum membahas statusnya dalam fiqh? Biar teman2 kafirun makin paham makna jihad. Mengingat di luar sana jihad sering dikasih makna beraneka ragam. Ada yang bilang jihad itu "berperang melawan hawa nafsu sendiri" lah, apa yang dilakukan oleh ISIS itu bukan jihad-lah, ini lah, itu lah.......
Tapi kalau bro Kibou punya pendekatan sendiri, saya tidak akan memaksa dan silahkan dilanjutkan thread yang mencerahkan ini... O:)


Salam Bro Qprim,tetap luar biasa.
Apapun islam berusaha memperhalus definisi JIHAD (misalnya jihad tertinggi adalah melawan hawa nafsu) hal itu tidaklah bisa menghapus kebiadaban JIHAD yang saya saksikan dengan mata kepala saya sendiri.
Tapi biarkan Bro Kibou mengkuliti secara detail supaya muslim jadi melek, saya yakin muslim dibelahan manapun setengah lebih tak memahami ajaran islam.
Dan pada akhirnya saya yakin bro Kibou akan menyimpulkan bahawa islam identik dengan jihad :axe:
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Re: STATUS JIHAD DALAM FIQH

Postby Kibou » Mon Mar 23, 2015 10:16 am

Salam buat Bro Qprim, Bro Joe dan Sis Mie. Saya baik-baik saja, kerjaan numpuk tapi esai mengenai analisa islam melalui fiqh ini saya usahakan bisa cepat selesai. Thank you for asking!

qprim wrote:Apakabar bro kibou, bro Joe, dan rekan2 yg lain. Kangen juga sudh lama tidak mampir ke ffi :).

Bro kibou, bukannya saya mau melenceng dari topik, tapi apa nggak sebaiknya dibahas dulu definisi dan makna jihad menurut "kitab induk" nya sebelum membahas statusnya dalam fiqh? Biar teman2 kafirun makin paham makna jihad. Mengingat di luar sana jihad sering dikasih makna beraneka ragam. Ada yang bilang jihad itu "berperang melawan hawa nafsu sendiri" lah, apa yang dilakukan oleh ISIS itu bukan jihad-lah, ini lah, itu lah.......
Tapi kalau bro Kibou punya pendekatan sendiri, saya tidak akan memaksa dan silahkan dilanjutkan thread yang mencerahkan ini... O:)


Anda benar sekali, definisi jihad akan dibuat lebih spesifik ketika kita melanjutkan esai ini. Sabar yah teman-teman. Ini ada sedikit preview buat intip-intip dulu:

It is reported on the authority of Abu Huraira that he heard the Messenger of Allah say: I have been commanded to fight against people, till they testify to the fact that there is no god but Allah, and believe in me (that) I am the messenger (from the Lord) and in all that I have brought. And when they do it, their blood and riches are guaranteed protection on my behalf except where it is justified by law, and their affairs rest with Allah.


Seperti yang telah saya jabarkan di Susunan Otoritas dalam Islam Sunni, secara praktis Muhamad adalah otoritas tertinggi dalam islam. Analisa akan menyusul...
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Re: STATUS JIHAD DALAM FIQH

Postby Kibou » Tue Mar 24, 2015 3:30 pm

STATUS JIHAD DALAM FIQH

Mengenai status jihad dalam fiqh, para mujtahid islam baik dari jaman Muhamad hingga sekarang sudah sepakat (kecuali mereka yang taqiyya atau memang bid'ah seperti Ahmadiyah).

Jihad adalah perang untuk menegakkan agama islam dengan cara menaklukkan non-muslim.

Umdat al Salik:
“Jihad means to war against non-Muslims, and is etymologically derived from the word mujahada signifying warfare to establish the religion.”

Jihad adalah hak Allah SWT karena menyangkut kepentingan seluruh umat islam.

Kamali:
“Firstly, acts which exclusively consist of the Right of God, such as acts of devotion and worship, including salah and jihad, which are the pillars of religion and are necessary for the establishment of an Islamic order. These, which are often referred to as huquq Allah al-khalisah, or pure Rights of God'...”

“Rights of God which, consist exclusively of worship, such, as professing the faith (iman), salah, zakah, the pilgrimage and jihad.”

Jika muslim masih lemah, mereka akan toleran. Jika muslim sudah kuat, mereka akan beringas dan melancarkan jihad terhadap non-muslim.

Ibn Kathir:
“In the beginning of Islam, Muslims in Makkah were commanded to perform the prayer and pay some charity, so as to comfort the poor among them. They were also commanded to be forgiving and forbearing with the idolators and to observe patience with them at the time. However, they were eager and anticipating the time when they would be allowed to fight, so that they could punish their enemies. The situation at that time did not permit armed conflict for many reasons. For instance, Muslims were few at the time, compared to their numerous enemies. The Muslims' city was a sacred one and the most honored area on the earth, and this is why the command to f ight was not revealed in Makkah. Later on when the Muslims controlled a town of their own, Al-Madinah, and had strength, power and support, Jihad was then legislated.”

Salah satu tugas pemimpin muslim (kalifah) adalah melakukan jihad.

Umdat al Salik:
“The caliph makes war upon Jews, Christians, and Zoroastrians (provided he has first invited them to enter Islam in faith and practice, and if they will not, then invited them to enter the social order of Islam by paying the non-Muslim poll tax (jizya) - which is the significance of their paying it, not the money itself-while remaining in their ancestral religions) (and the war continues) until they become Muslim or else pay the non-Muslim poll tax (in accordance with the word of Allah Most High, "Fight those who do not believe in Allah and the Last Day and who forbid not what Allah and His messenger have forbidden-who do not practice the religion of truth, being of those who have been given the Book-until they pay the poll tax out of hand and are humbled" (Koran 9.29), the time and place for which is before the final descent of Jesus (upon whom be peace).”

Jihad dilakukan oleh Muhamad dan juga para Sahaba dan tiga generasi muslim setelah wafatnya Muhamad. (Dan juga oleh muslim yang masih setia kepada Quran dan Sunna hingga sekarang).

Ibn Kathir:
"Allah commands the believers to fight the disbelievers, the closest in area to the Islamic state, then the farthest. This is why the Messenger of Allah started fighting the idolators in the Arabian Peninsula. When he finished with them and Allah gave him control over Makkah, Al-Madinah, At -Ta'if, Yemen, Yamamah, Hajr, Khaybar, Hadramawt and other Arab provinces, and the various Arab tribes entered Islam in large crowds, he then started fighting the People of the Scriptures. He began preparations to fight the Romans who were the closest in area to the Arabian Peninsula, and as such, had the most right to be called to Islam, especially since they were from the People of the Scriptures. The Prophet marched until he reached Tabuk and went back because of the extreme hardship, little rain and little supplies. This battle occurred on the ninth year after his Hijrah."

"After his death, his executor, friend, and Khalifah, Abu Bakr As-Siddiq, may Allah be pleased with him, became the leader. At that time, the religion came under attack and would have been defeated, if it had not been for the fact that Allah gave the religion firmness through Abu Bakr, who established its basis and made its foundations firm. He brought those who strayed from the religion back to it , and made those who reverted from Islam return. He took the Zakah from the evil people who did not want to pay it , and explained the truth to those who were unaware of it. On behalf of the Prophet, Abu Bakr delivered what he was entrusted with. Then, he started preparing the Islamic armies to fight the Roman cross worshippers, and the Persian fire worshippers."

"This mission continued after Abu Bakr at the hands of he whom Abu Bakr chose to be his successor, Al-Faruq, the Martyr of the Mihrab, Abu Hafs, ` Umar bin Al-Khattab, may Allah be pleased with him. With ` Umar, Allah humiliated the disbelievers, suppressed the tyrants and hypocrites, and opened the eastern and western parts of the world. The treasures of various countries were brought to ` Umar from near and far provinces, and he divided them according to the legitimate and accepted method. ` Umar then died as a martyr after he lived a praise worthy life."

"Then, the Companions among the Muhajirin and Ansar agreed to chose after ` Umar, ` Uthman bin ` Affan, Leader of the faithful and Martyr of the House, may Allah be pleased with him. During ` Uthman's reign, Islam wore its widest garment and Allah's unequivocal proof was established in various parts of the world over the necks of the servants. Islam appeared in the eastern and western parts of the world and Allah's Word was elevated and His religion apparent. The pure religion reached its deepest aims against Allah's enemies, and whenever Muslims overcame an Ummah, they moved to the next one, and then the next one, crushing the tyranical evil doers. They did this in reverence to Allah's statement,

(O you who believe! Fight those of the disbelievers who are close to you), Allah said next,

(and let them find harshness in you), meaning, let the disbelievers find harshness in you against them in battle. The complete believer is he who is kind to his believing brother, and harsh with his disbelieving enemy. Allah said in other Ayah,

(Allah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers. . . ) 5:54

(Muhammad is the Messenger of Allah. And those who are with him are severe against the disbelievers, and merciful among themselves. ) 48:29 and,

(O Prophet! Strive hard against the disbelievers and the hypocrites, and be harsh against them. ) 9:73 Allah said,

(And know that Allah is with those who have Taqwa), meaning, fight the disbelievers and trust in Allah knowing that Allah is with you if you fear and obey Him. This was the case in the first three blessed generations of Islam, the best members of this Ummah. Since they were firm on the religion and reached an unsurpassed level of obedience to Allah, they consistently prevailed over their enemies. During that era, victories were abundant, and enemies were ever more in a state of utter loss and degradation.

Ajaran jihad didasarkan langsung kepada Quran dan Sunnah, jadi otoritasnya berada di atas ijma.

Umdat al Salik:
“The scriptural basis for jihad, prior to scholarly consensus is such Koranic verses as:

(1) ``Fighting is prescribed for you'' (Koran 2:216);
(2) ``Slay them wherever you find them'' (Koran 4:89);
(3) ``Fight the idolators utterly'' (Koran 9:36);


and such hadiths as the one related by Bukhari and Muslim that the Prophet (Allah bless him and give him peace) said:

``I have been commanded to fight people until they testify that there is no god but Allah and that Muhammad is the Messenger of Allah, and perform the prayer, and pay zakat. If they say it, they have saved their blood and possessions from me, except for the rights of Islam over them. And their final reckoning is with Allah''

Ibn Kathir:
“(216. Fighting is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.)

In this Ayah, Allah made it obligatory for the Muslims to fight in Jihad against the evil of the enemy who transgress against Islam. Az-Zuhri said, "Jihad is required from every person, whether he actually joins the fighting or remains behind. Whoever remains behind is required to give support, if support is warranted; to provide aid, if aid is needed; and to march forth, if he is commanded to do so. If he is not needed, then he remains behind.”

Jihad sifatnya wajib bagi ummah (fard kafayah). Kalau sudah ada cukup banyak muslim yang melakukan jihad, maka muslim yang lain tidak wajib ikut serta dalam jihad. Kalau tidak ada satupun muslim melakukan jihad, padahal mereka mampu melakukannya, maka seluruh ummah yang menyadari kewajiban jihad menjadi berdosa.

Umdat al Salik:
Jihad is a communal obligation. When enough people perform it to successfully accomplish it, it is no longer obligatory upon others.”

“If none of those concerned perform jihad, and it does not happen at all, then everyone who is aware that it is obligatory is guilty of sin, if there was a possibility of having performed it.”

Kamali:
“Wajib kafa'i consists of obligations that are addressed to the community as a whole. If only some members of the community perform them, the law is satisfied and the rest of the community is absolved of it. For example, the duty to participate in jihad (holy struggle), funeral prayers, the hisbah, (promotion of good and prevention of evil), building hospitals, extinguishing fires, giving testimony and serving as a judge, etc., are all collective obligations of the community, and are thus wajib (or fard) kafa'i.”

Ibn Kathir:
“Allah said, (Unto each, Allah has promised good) meaning, Paradise and tremendous rewards. This Ayah indicates that Jihad is not Fard on each and every individual, but it is Fard Kifayah (which is a collective duty).”

Akan tetapi Jihad menjadi wajib bagi setiap muslim yang mampu jika wilayah muslim diserang musuh.

Umdat al Salik:
“As for subsequent times, there are two possible states in respect to non-Muslims. The first is when they are in their own countries, in which case jihad is a communal obligation, and this is what our author is speaking of when he says, "Jihad is a communal obligation," meaning upon the Muslims each year. The second state is when non-Muslims invade a Muslim country or near to one, in which case jihad is personally obligatory upon the inhabitants of that country, who must repel the non-Muslims with whatever they can).”

Kamali:
“The collective obligation sometimes changes into a personal obligation. This is, for example, the case with regard to jihad, which is a wajib kafa'i, although when the enemy attacks and besieges a locality it becomes the personal duty of every resident to defend it.”

Ajaran jihad tidak bisa dibatalkan (nasakh) kecuali saat islam sudah mendominasi semua wilayah non-muslim atau dunia sudah kiamat.

Ibn Kathir:
“Subsequently Jihad and striving were prescribed until the people entered the religion of Allah in crowds, and Islam spread throughout the east and the west. And Allah knows best.”

Kamali:
“The Muhkam is, in reality, nothing other than Mufassar with one difference, namely that Muhkam is not open to abrogation. An example of Muhkam in the Sunnah is the ruling concerning jihad which provides that 'jihad (holy struggle) remains valid till the day of resurrection'. [27. Abu Dawud, Sunan, II, 702, Hadith no. 2526; Abu Zahrah, Usul, p. 96.]”
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Re: STATUS JIHAD DALAM FIQH

Postby Kibou » Tue Mar 24, 2015 3:51 pm

Jihad memegang peranan sangat penting dalam islam, sehingga banyak sekali membatalkan ayat-ayat Quran yang toleran, sabar, dan memaafkan.

Tafsir Jalalayn:
http://www.altafsir.com/Al-Jalalayn.asp
[2:190]
After the Prophet (s) was prevented from [visiting] the House in the year of the battle of Hudaybiyya, he made a pact with the disbelievers that he would be allowed to return the following year, at which time they would vacate Mecca for three days. Having prepared to depart for the Visitation [‘umra], [he and] the believers were concerned that Quraysh would not keep to the agreement and instigate fighting. The Muslims were averse to becoming engaged in fighting while in a state of pilgrimage inviolability in the Sacred Enclosure [al-haram] and during the sacred months, and so the following was revealed: And fight in the way of God, to elevate His religion, with those who fight against you, the disbelievers, but aggress not, against them by initiating the fighting; God loves not the aggressors, the ones that overstep the bounds which God has set for them: this stipulation was abrogated by the verse of barā’a, ‘immunity’ [Q. 9:1]

[3:20]
So if they, the disbelievers, dispute with you, O Muhammad (s), concerning religion, say, to them: ‘I have surrendered my countenance to God, [that is to say] I have submitted to Him, I, and whoever follows me’ (wajh, ‘countenance’, is chosen here because of its noble character, for the other [parts of the body] will just as soon [surrender once the countenance has]); and say to those who have been given the Scripture, the Jews and the Christians, and to the uninstructed, the Arab idolaters: ‘Have you submitted?’, that is to say, ‘Submit!’ And so if they have submitted, they have been guided, from error, but if they turn their backs, to Islam, your duty is only to deliver, the Message; and God sees His servants, and so requites them for their deeds — this [statement] was [revealed] before the command to fight [them] had been revealed.

[4:80]
Whoever obeys the Messenger, verily obeys God; and whoever turns his back, [whoever] avoids obedience to you, do not be concerned with them: We have not sent you as a watcher over them, to keep watch over their deeds, but as a warner. Their affair is Ours [to deal with] and We will requite them. This [statement] was before the command to fight [them was revealed].

[4:90]
Except those who attach themselves to, [who] seek refuge with, a people between whom and you there is a covenant, a pledge of security for them and for whoever attaches himself to them, in the manner of the Prophet’s (s) covenant with Hilāl b. ‘Uwaymir al-Aslamī; or, those who, come to you with their breasts constricted, dejected, about the prospect of fighting you, [being] on the side of their people, or fighting their people, siding with you, in other words, [those who come to you] refraining from fighting either you or them, then do not interfere with them, neither taking them as captives nor slaying them: this statement and what follows was abrogated by the ‘sword’ verse.

[5:2]
O you who believe, do not profane God’s sacraments (sha‘ā’ir is the plural of sha‘īra), that is, the [ritual] ceremonies of the religion, by hunting [game] while you are on pilgrimage, nor the sacred month, by fighting in it, nor the offering, that is, the boon offered in the [Meccan] Sanctuary, by interfering with it, nor the garlands (qalā’id, is the plural of qilāda, and these, made from the trees around the Sanctuary, were placed around it [the offering] to protect it), in other words, do not interfere with these [offerings] or with those who place them; nor, violate the sanctity of, those repairing, those heading, to the Sacred House, by fighting them [who are], seeking bounty, provision, from their Lord, through commerce, and, His, beatitude, by resorting to Him, as they [the Meccans pagans] falsely claimed (this was abrogated by the barā’a verse [of sūrat al-Tawba, Q. 9:4]).

[5:13]
God says: So because (bi-mā, the mā is extra) of their breaking their covenant, We cursed them, We removed them from Our mercy, and made their hearts hard, unyielding to the acceptance of faith; they pervert words, pertaining to the descriptions of Muhammad (s) in the Torah and other things, from their contexts, those in which God has placed them, in other words, they substitute them; and they have forgotten, they have abandoned, a portion, a part, of what they were reminded of, [of what] they were enjoined to in the Torah, in the way of following Muhammad (s); and you — addressing the Prophet (s) now — will never cease to discover some treachery on their part, in the way of breaking a covenant or some other matter, except for a few of them, who have submitted themselves [to Islam]. Yet pardon them, and forgive; surely God loves the virtuous: this was abrogated by the ‘sword’ verse [Q. 9:5].

[6:66]
Your people have denied it, the Qur’ān. Yet it is the truth. Say, to them: ‘I am not a guardian over you, to requite you. I am only a warner and your affair is left to God — this was [revealed] before the command to fight [the idolaters].

[6:70]
And forsake, leave alone, those who take their religion, with which they have been charged, as a game and a diversion, making a mockery of it, and whom the life of this world has deluded, and so do not interfere with them — this was [revealed] before the command to fight [them].

[6:107]
Had God willed, they would not have been idolaters; and We have not set you as a keeper over them, a watcher, so that you might then requite them for their deeds; nor are you a guardian over them, so that you might [be able to] coerce them to faith — this was [revealed] before the command to fight [them].

[6:112]
And so We have appointed to every Prophet an enemy, just as We have appointed these your enemies (and this [‘adūwwan, ‘an enemy’, is substituted by [the following, shayātīn, ‘devils’]) devils, the rebels, of mankind and jinn who inspire, whisper, fine speech to each other, the falsehood that is disguised as such [fine speech], in delusion, that is, in order to delude them; yet, had your Lord willed, they would never have done it, that mutual inspiration. So leave them, let the disbelievers be, with what they fabricate, of disbelief and otherwise, of what has been adorned for them — this was [revealed] before the command to fight [them].

[6:159]
Those who have sundered their religion, by being at variance over it, accepting some [aspects] of it and rejecting others, and have become differing parties, sects with regard to such [matters] (a variant reading [for farraqū, ‘they have sundered’] has fāraqū, meaning that they have abandoned the religion to which they were enjoined, and they are the Jews and the Christians), you have no concern with them at all, in other words, do not be concerned with them. Their case will go to God — He will take charge of it — then He will inform them, in the Hereafter, of what they used to do, and requite them for it: this was abrogated by the ‘sword’ verse [Q. 9:5].

[7:180]
And to God belong the, ninety nine, Most Beautiful Names — mentioned in hadīth — (al-husnā is the feminine for al-ahsan) so invoke, name, Him by them, and leave those who blaspheme His Names (yulhidūn, ‘they blaspheme’, from [fourth form] alhada or [first form] lahada, meaning ‘those who incline away from the truth’), by deriving from them names for their gods, as in the case of al-Lāt, from Allāh (‘God’), al-‘Uzzā, from al-‘Azīz (‘Mighty’), and Manāt, from al-Mannān (‘Lord of Favours’). They will be requited, in the Hereafter, the requital, for what they did — this was [revealed] before the command to fight [them].

[8:61]
And if they incline to peace (read silm or salm, meaning, ‘settlement’), then incline to it, and conclude a pact with them: Ibn ‘Abbās said, ‘This has been abrogated by the “sword verse” [Q. 9:5]’; Mujāhid said, ‘This [stipulation] applies exclusively in the context of the People of the Scripture, for it was revealed regarding the Banū Qurayza; and rely on God, put your trust in Him; truly He is the Hearer, of words, the Knower, of actions.

[10:41]
If they deny you, then say, to them: ‘Unto me is my work, and to you your work, that is, for each there will be a [due] requital of his deeds; you are innocent of what I do, and I am innocent of what you do’: this was abrogated by the ‘sword’ verse [Q. 9:5].

[15:3]
Leave them, the disbelievers, O Muhammad (s), to eat and to enjoy, this world of theirs, and that they be diverted, distracted, by hope, of a long life and other [such] matters, [that keep them] away from faith, for they will come to know, the sequel of their affair — this was [revealed] before the command to fight [them].

[15:85]
We did not create the heavens and the earth and all that is between them save with the Truth. And truly the Hour shall come, without doubt, whereupon every person will be requited according to his deeds. So be forgiving, O Muhammad (s), to your people, with gracious forgiveness: turn away from them without [any feeling of] anxiety — this was abrogated by the ‘sword’ verse [Q. 9:5].

[15:94]
So proclaim, O Muhammad (s), what you have been commanded, to [proclaim], in other words, declare it openly and carry it out, and turn away from the idolaters — this was [revealed] before the command to struggle [against the idolaters].

[16:82]
But if they turn away, [if] they reject Islam, your duty, O Muhammad (s), is only to convey [the Message] plainly — this was [revealed] before the command to fight [the disbelievers].

[16:125]
Call, mankind, O Muhammad (s), to the way of your Lord, [to] His religion, with wisdom, [with] the Qur’ān, and fair exhortation, its [the Qur’ān’s] fair exhortations, or with gentle words, and dispute with them by way of that which, that is, by way of that [manner of] disputation which, is best, such as calling [them] to God by way of His signs and calling [them] to His definitive arguments. Truly your Lord knows best, that is, He is fully knowledgeable [of], those who stray from His way and He knows best those who are guided, and will requite them — this was [revealed] before the command to fight [them].

[17:54]
Your Lord knows you best. If He will, He will have mercy on you, by way of [granting you] repentance and faith, or, if He will, for you to be chastised, He will chastise you, by having you die in disbelief. And We did not send you to be a guardian over them, and so compel them to [embrace] faith — this was [revealed] before the command to fight [them].

[20:130]
So be patient with what they say — this is abrogated by the ‘fighting’ verse [cf. Q. 2:190ff]

[22:68]
And if they dispute with you, in the matter of religion, say, ‘God knows best what you do, and will requite you for it — this was [revealed] before the command to fight [them].

[23:96]
Ward off with that which is better, that is to say, with the [better] trait of pardoning and shunning them, the evil [act], the hurt they cause you — this was [revealed] before the command to fight [them]. We know best what they allege, [what] they invent of lies and [what they] say and so We will requite them for it.

[27:92]
and to recite the Qur’ān, to you as a call to faith. So whoever is guided, to it, is guided only for his own sake, since the reward for his being guided will be his; and whoever goes astray, from faith and errs from the path of guidance, say, to him: ‘I am just one of the warners’, the threateners, and therefore my duty is only to deliver [the Message] — this was [revealed] before the command to fight [against the disbelievers].

[32:30]
So turn away from them, and wait, for the chastisement to be sent down on them. They too are waiting, for your death to take place or [for you] to be killed and so be rid of you — this was [revealed] before the command to fight them.

[42:15]
So to that then, [to that] affirmation of [God’s] Oneness, summon, O Muhammad (s), people, and be upright, in [summoning them to] this, just as you have been commanded, and do not follow them in their desires, to abandon it. And say: ‘I believe in whatever Book God has revealed. And I have been commanded to be just between you, in passing judgement. God is our Lord and your Lord. Our deeds concern us and your deeds concern you, and so each [one of us] will be requited according to his [own] deeds. There is no argument, [no] dispute, between us and you — this was [revealed] before the command to struggle [against them]. God will bring us together, at the [time of the] Return to decide [definitively] between us, and to Him is the [final] destination’, the [ultimate] return.

[42:48]
But if they are disregardful, of answering [God], We have not sent you as a keeper over them, to keep [track of] their deeds by securing what is demanded of them. Your duty is only to deliver the Message — this was [revealed] before the command to struggle [against them].

[43:89]
God, exalted be He, says: Then disregard them, leave [them] be, and say, ‘Peace!’, [I will stay away] from you — this was [revealed] before he was commanded to fight them.

[44:59]
So be on the look out, await their destruction. Indeed they [too] are on the look out, for your death — this was before the revelation of the command to struggle against them.

[45:14]
Tell those who believe to forgive those who do not anticipate, [those who do not] fear, the days of God, the events which He precipitates, that is to say, forgive the disbelievers the harm which they have caused you — this was before the command to struggle against them [had been revealed].

[50:45]
We know best what they, the disbelievers of the Quraysh, say, and you are not [to be] a coercer of them, so as to coerce them to [embrace] faith — but this was [revealed] before the command to struggle [against these disbelievers].

[53:29]
So shun him who turns away from Our Remembrance, that is, [from] the Qur’ān, and desires nothing but the life of this world — this was [revealed] before the command to struggle [against the disbelievers].

[60:8]
God does not forbid you in regard to those who did not wage war against you, from among the disbelievers, on account of religion and did not expel you from your homes, that you should treat them kindly (an tabarrūhum is an inclusive substitution for alladhīna, ‘those who’) and deal with them justly: this was [revealed] before the command to struggle against them. Assuredly God loves the just.

[70:5]
So be patient — this was [revealed] before he [the Prophet] was commanded to fight — with a graceful patience, that is, one in which there is no anguish.

[73:10]
and bear patiently what they say, that is, the disbelievers of Mecca, in the way of their maltreatment [of you], and part with them in a gracious manner, without any anguish — this was [revealed] before the command to fight them.

[86:17]
So respite, O Muhammad (s), the disbelievers; grant them respite ([reiterated as] an emphasis, one enhanced by the use of a different form [mahhil, amhil]), that is to say, put them off, for a little (ruwaydā is a verbal noun emphasising the import of the operator, and is the diminutive form of rūd or irwad, with shortening of final consonant [ruwaydan, ruwaydā]). Surely enough God, exalted be He, seized them at Badr and abrogated [the dispensation of] ‘granting respite’ by the ‘sword’ verse, in other words, by the command to fight and struggle.

[88:22]
you are not a taskmaster over them (a variant reading [for musaytir] has musaytir, that is to say, [not one who has been] given authority over them) — this was [revealed] before the command to struggle [against the disbelievers].

[109:1-6]
Say: ‘O disbelievers! I do not worship, at present, what you worship, of idols, and you do not worship, at present, what I worship, and that is God, exalted be He, alone, nor will I worship, in the future, what you have worshipped, nor will you worship, in the future, what I worship: God knew that they would never become believers (the use of [the inanimate] mā, ‘what’, to refer to God is meant to counter [the reference to ‘what thing’ they worship]). You have your religion, idolatry, and I have a religion’, Islam: this was [revealed] before he was commanded to wage war [against the idolaters]
Last edited by Kibou on Mon Apr 13, 2015 12:55 pm, edited 3 times in total.
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Re: STATUS JIHAD DALAM FIQH

Postby qprim » Sun Mar 29, 2015 10:52 am

Thread ini makin menarik. Juga makin bikin merinding #-o

Sedikit pertanyaan lagi, bro Kibou. Bagaimana sebenarnya posisi para penafsir seperti al Salik, Kamali, ibn Kathir, Jalalayn di pandangan mayoritas ulama dan umat muslim sedunia? Apakah tafsiran mereka2 ini umumnya dijadikan rujukan oleh kaum muslimin dalam memahami kitab sucinya? Jangan2 mayoritas muslim lebih banyak merujuk ke ahli tafsir yang berbeda dari orang2 yang sudah dikutip oleh bro Kibou, terutama dalam memahami jihad.
Maaf ya kalau nanya2 terus. Yang jelas salut untuk kerja keras bro Kibou dalam menyusun tulisan di thread ini =D>
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Re: STATUS JIHAD DALAM FIQH

Postby Kibou » Mon Mar 30, 2015 11:17 am

Ini pertanyaan yang bagus, dan untuk menjawab ini dengan tuntas saya akan menulis lagi esai mengenai bagaimana muslim modern menyikapi ajaran jihad. Sabar yah.

Sebagai jawaban sementara, coba lihat salah satu website Indonesia yang menjual buku-buku islam:

http://www.rumah-muslim.com

Berikut keterangan dari website tersebut mengenai Ibn Kathir:

Tafsir Ibnu Katsir (10 Jilid)
Penyusun: Dr. Abdullah bin Muhammad bin Abdurrahman bin Ishaq Alu Syaikh
Penerbit: PUSTAKA IMAM ASY SYAFI'I

Detail Produk: TAFSIR IBNU KATSIR

Rasulullah Shalallahu 'alahi wassalam bersabda. “Artinya : Yang terbaik di antara kalian adalah orang yang belajar Al-Qur’an dan mengajarkannya.” (HR.Bukhari no. 5027)

Ibnu Katsir adalah salah seorang ulama yg telah berhasil melakukan kajian tafsir dgn sangat hati2 serta dilengkapi dgn hadits-hadits dan riwayat-riwayat yg masyhur. Hal itu terbukti dgn ketelitiannya dlm menafsirkan ayat-ayat al-Qur-an yg mulia telah menjadikan kitab tafsirnya tersebut sebagai rujukan sekaligus bahan kajian bagi mayoritas kaum muslimin di seluruh dunia. Tidak diragukan lagi bahwa Tafsir Ibnu Katsir adalah salah satu kitab tafsir yg kandungan isinya tdk dibaurkan dgn ilmu lain.

Kitab tafsir ini adalah kitab tafsir yang paling tersohor di dunia Islam dan menjadi rujukan dalam menafsirkan al-Qur'an, serta banyak dikaji oleh hampir semua kalangan ummat Islam di seluruh dunia dari masa ke masa.

Lalu DR. ‘Abdullah bin Muhammad bin ‘Abdurrahman bin Ishaq Alu Syaikh meringkas kitab ini dan memberi nama “Lubaabut Tafsiir”.

Dalam melakukan peringkasan kitab ini, beliau menghilangkan beberapa hal yang dianggap tidak perlu, seperti cerita, hadits-hadits dha’if, dan lain sebagainya.

Komentar Tokoh tentang Kitab Ini

Imam asy-Syaukani ra mengatakan: "Tafsir Ibnu Katsir merupakan salah satu kitab tafsir terbaik, kalau tidak malah yang terbaik dari kitab-kitab tafsir yang ada."

Imam as-Suyuthi ra mengatakan: "Tafsir Ibnu Katsir begitu menakjubkan. Belum ada satu pun ulama yang dapat menandinginya."

"Tafsir bil Ma'tsur terbaik? Tentu Tafsir Ibnu Katsir. Terjemahannya yang Terbaik? Hemat saya, karya tim Pustaka Imam Asy-Syafi'i terjemahannya bebas, luwes, pas, namun tetap loyal pada isi dan subtansi." (Prof. Dr. Roem Rowi, MA. Ketua MUI Jawa Timur, th. 2000-2005)

"Tidak diragukan lagi bahwa Tafsir Ibnu Katsir adalah salah satu kitab tafsir bil ma'tsur -melalui jalur periwayatan- yang mu'tabar (kredibel) dan banyak dijadikan rujukan di kalangan ulama Ahlus Sunnah wal Jama'ah." (Komisi Fatwa MUI)


Website itu juga menjual Quran dengan tafsir-tafsir mujtahid yang saya jadikan bahan esai:

Al-Qur'an Cordoba
"Pertama di DUNIA"

Al-Qur’an Cordoba The Amazing 33 in 1

Detail Produk:
Merupakan Al-Qur’an Lengkap dengan penjelasan dan tuntunan untuk membantu memudahkan kita dalam mempelajari Al-Qur’an secara menyeluruh[/b]. Al-Qur’an Cordoba The Amazing meliputi materi Konten The Amazing sebagai berikut:

1. Terjemah Per Kata Murni
2. Penunjukan Ayat Pambahasan
3. Sistem Warna Tajwid Standard Kementerian Agama RI
4. Panduan Hukum Tajwid
5. Kaidah Tajwid Metode Tartila
6. Terjemah Kementerian Agama RI
7. Syamail Muhammadiyyah
8. 7 Klasifikasi Utama Al-Qur’an
9. Tafsir Jalalain
10. Tafsir At-Tabari
11. Tafsir Ibnu Kasir


Ini ada website lain yang jual Quran dengan tafsir Jalalayn:

toko-bukumuslim.com
"Tafsir Jalalain adalah sebuah tafsir Al-Qur’an yang sangat terkenal. Secara umum, kitab ini dianggap sebagai tafsir klasik Sunni yang banyak dijadikan rujukan, sebab mudah dipahami, ringkas dan hanya terdiri dari satu jilid saja. Di Indonesia, tafsir Jalalain termasuk kategori kitab-kitab “kuning” yang dipelajari hampir oleh seluruh pesantren-pesantren yang ada di Indonesia, baik yang termasuk kategori modern atau tradisional."


Ini ada ulasan mengenai tafsir Ibn Kathir dari sebuah website islam Indonesia:

http://ansor.org/kajian-kitab-tafsir-ib ... /#more-381

Kajian Kitab Tafsir Ibnu Katsir; Penafsiran Bil Ma’tsur

July 13, 2012 Download, Keislaman

Kajian Kitab Tafsir Ibnu Katsir, dedikasi ilmu tafisr yang penting bagi perkembangan umat islam, tafsir ibnu katsir juga dikatakan sebagai kajian tafsir paling shohih, dari itu kami akan mebahas tentag kajian tafisr ini, Tafsir Ibnu Katsir disusun oleh seorang ahli hadits, tak heran kitab tafsir ini lebih mengedepankan penafsiran-penafsiran bil ma’tsur. Bahkan sang penulis mengklaim metode tafsirnya tersebut sebagai yang paling shahih. Kali ini akan mengapresiasi kitab Tafsir al-Qur`ân al-’Azhîm atau yang lebih akrab dengan sebutan Tafsir Ibnu Katsir. Jika ditilik dari jenisnya, Tafsir Ibn Katsir ini termasuk kategori tafsir bil ma`tsur yang juga sangat termasyhur, bahkan menduduki peringkat kedua setelah Tafsir Ath-Thabari. Di antara sesama tafsir bil ma’tsur, Tafsir Ibnu Katsir termasuk termasuk yang paling concern mengetengahkan penafsiran ayat Al-Quran dengan ayat Al-Quran lain, yang lazim disebut tafsir Al-Quran bil Quran. Selain itu tentu saja Ibnu Katsir juga menampilkan penafsiran yang bersumber dari hadits dan atsar, lengkap dengan rangkaian sanad (genealogi) periwayatannya. (untuk download kitab ibnu katsirsilahkan klik link berikut)

DOWNLOAD KITAB IBNU KATSIR

Uniknya, karena dipaparkan oleh mufassir yang juga seorang hafizh, gelar bagi seorang ulama ahli hadits, hadits-hadits tafsir itu juga dikaji secara detail dari sisi keilmuan hadits. Dengan gamblang Ibnu Katsir mengulas shahih-hasan–dhaifnya hadits tersebut. Tak ketinggalan, ia juga memaparkan sisi Al-Jarh wa at-Ta’dîl (penilaian kapabilitas dan integritas) para periwayat. Dalam kitab tafsir tersebut, kepiawaian Syaikh Ibnu Katsir dalam ilmu fiqih juga mencuat. Meski secara sengaja dibuat tidak terlalu mendalam, ia mengetengahkan diskusi-diskusi fiqih, pendapat-pendapat para ulama dan dalil-dalil mereka ketika menafsirkan ayat-ayat tentang hukum. Bagi pembaca yang belum puas dengan kajian singkat tersebut, dengan bijak ia menyebutkan beberapa kitab fiqih induk yang bisa dijadikan rujukan. Sementara dalam hal nama dan sifat Allah yang banyak termaktub dalam Al-Quran, Ibnu Katsir lebih suka memberi keterangan yang bersifat global dari pada menjelaskannya dengan rinci dan penuh penakwilan seperti kalangan Mu’tazilah. Ia juga menghindari penafsiran sifat-sifat Allah dengan Lâzim ash-Shifah, konsekuensi sifat tersebut, yang dipelopori oleh Imam ath-Thabari. Perbedaaan lainnya, Ibnu Katsir juga tidak banyak menyinggung perbedaan Qirâ`ât, dialek pengucapan ayat, kajian kebahasaan dan sastra. Ulasannya tentang qiraat, misalnya, hanya ia disajikan dengan ringkas, meski cukup padat. Kehebatan Tafsir Ibnu Katsir memang bukan terletak pada keluasan bidang kajiannya, tetapi justru pada kedalaman pembahasan setiap kajian. Dan sejarah telah membuktikan, tafsir Al-Quran sebanyak 10 jilid itu terus menjadi bahan rujukan hingga saat ini.

Mengadili Inkarnasi
Ibnu Katsir yang bernama lengkap Imaduddin Abul Fidâ` Isma’il bin ‘Umar bin Katsir ad-Dimasyqiy asy-Syafi’iy lahir di Busyra pada tahun 700 H/1300 M. Ketika ayahnya meninggal dunia, Ibn Katsir yang baru berusia enam tahun pun diasuh kakaknya di Damaskus. Di bekas ibukota dinasti Umayyah itu pula bocah yatim itu tumbuh dan belajar untuk kali pertama, dalam kesederhanaan. Guru pertamanya adalah Burhanuddin al-Fazari, ulama besar dari kalangan pengikut madzhab Syafi’i yang mendidiknya menjadi ulama fiqih jempolan. Nama Ibnu Katsir mulai terkenal saat ia ikut dalam tim peneliti yang dibentuk Gubernur Syiria, An-Nasiri, yang bertugas menetapkan hukuman terhadap seseorang yang didakwa menganut paham hulul (inkarnasi). Selain ilmu fiqih, Ibnu Katsir juga sangat tertarik terhadap ilmu hadits. Bakatnya dalam bidang keilmuan yang cukup rumit itu terasah dengan baik ketika ia belajar kepada Jamaluddin al-Mizzi, ahli hadits kenamaan di Syiria yang belakangan menjadi mertuanya. Selain itu juga berguru kepada Al-Wani, yang memberinya ijazah sanad-sanad hadits dari ulama Hijaz. Selain itu, ia juga sempat belajar kepada Syaikhul Islam Ibnu Taymiyyah dan muridnya Ibnul Qayyim Al-Jauziyyah. Karena keahlian dalam dua ilmu tersebut, dalal usia tiga puluhan Ibnu Katsir telah memperoleh kedudukan yang mulai di tengah kaumnya. Tahun 1348, ia diminta menggantikan gurunya, Az-Zahabi, untuk mengajar di Turba Umm Salih. Tujuh tahun kemudian, 1355, ia bahkan diangkat menjadi kepala Dar al-Hadis al-Asyrafiyah, sebuah madrasah khusus ilmu-ilmu Hadits yang baru saja ditinggal wafat Hakim Taqiuddin As-Subki.

Tak hanya pandai mengajar, Syaikhul Imam Ibnu Katsir juga piawai menuangkan ilmunya di atas kertas, terutama dalam bidang hadits. Beberapa karyanya yang terklan adalah Jami al-Masanid wa as-Sunan (Penghimpun kitab Musnad dan Sunan), delapan jilid kitab yang berisi nama-nama sahabat yang banyak meriwayatkan hadis; At-Takmilah fi Mar’ifat as-Sigat wa ad-Dhua’fa wa al-Mujahal (Pelengkap dalam Mengetahui Perawi-perawi yang Dipercaya, Lemah dan Kurang Dikenal); dan Adillah at-Tanbih li Ulum al-Hadis (Buku tentang ilmu Hadits) atau lebih dikenal dengan nama Al-Ba’its al-Hadits. Sementara dalam bidang fiqih, keahliannya diakui tidak saja oleh sesama ulama, tetapi juga oleh pemerintah. Bahkan, oleh para penguasa, ia kerap dimintai pendapat seputar tata pemerintahan dan kemasyarakatan yang terjadi pada masa itu. Misalnya saja saat pengesahan keputusan tentang pemberantasan korupsi pada tahun 1358 M serta upaya rekonsiliasi setelah perang saudara atau peristiwa Pemberontakan Baydamur (1361) dan dalam menyerukan jihad (1368-1369). Selain itu, ia juga banyak menghasilkan karya ilmiah di bidang hukum Islam. Salah satunya adalah kitab Al-Ijtihad fi Talab al-Jihad (Ijtihad Dalam Mencari Jihad) yang selesai disusun beberapa waktu menjelang wafatnya. Seiring perjalanan waktu, mulai terlihat keahlian lain sang Imam, yakni di bidang ilmu tafsir, yang juga diakui oleh ulama sezamannya. Bahkan pada tahun 1366 Ibn Katsir diangkat menjadi guru besar oleh Gubernur Syiria di Masjid Ummayah Damaskus.

Metode Baru
Dalam menafsirkan Al-Quran, Ibnu Katsir memperkenalkan metode baru yang ia anggap sebagai tafsir yang paling benar adalah, yakni tafsir Al-Quran dengan Al-Quran sendiri. Jika penafsiran dengan ayat lain tidak didapatkan, baru Al-Quran ditafsirkan dengan hadits Nabi Muhammad SAW yang memang ditugaskan oleh Allah untuk menerangkan isi Al-Quran. Jika metode kedua juga tidak didapatkan, maka menurut Ibnu Katsir, Al-Quran harus ditafsirkan dengan pendapat para sahabat, karena merekalah orang yang paling mengetahui asbabun nuzul (konteks sosial turunnya ayat). Jika yang ketiga ini pun tidak didapatkan, maka digunakan alternatif terakhir, yakni pendapat dari para tabi’in. Salah satu mahakaryanya dalam bidang tafsir adalah Tafsir Al-Quran Al-‘Azhim alias Tafsir Ibnu Katsir. Selain itu, ia juga menulis buku Fadha’il Al-Quran (Keutamaan Al-Quran), berisi ringkasan sejarah Alquran. Selain dalam ranah tafsir, hadits dan fiqih, Ibnu Katsir juga menghasilkan karya-karya besar di bidang tarikh (sejarah). Karya-karya tersebut antara lain Al-Bidayah wa an Nihayah (Permulaan dan Akhir) alias Tarikh Ibnu Katsir, Al-Fushul fi Sirah ar-Rasul (Uraian Mengenai Sejarah Rasul), dan Tabaqat asy-Syafi’iyah (Peringkat-peringkat Ulama Mazhab Syafii). Ada dua bagian besar sejarah yang tertuang menurut buku Tarikh Ibnu Katsir, yakni sejarah kuno yang menuturkan mulai dari riwayat penciptaan hingga masa kenabian Rasulullah SAW dan sejarah Islam mulai dari periode dakwah Nabi ke Makkah hingga pertengahan abad ke-8 H. Kejadian yang berlangsung setelah hijrah disusun berdasarkan tahun kejadian tersebut. Pada masa Dinasti Mamluk di Mesir, kitab tersebut dijadikan buku rujukan utama sejarah. Akhirnya, pada tahun 1372 Ibnu Katsir wafat di Damaskus. Ia dimakamkan di pekamanan sufi, tepat di sisi makam salah satu gurunya, Syaikh Ibnu Taymiyyah. Sebuah tema menarik tentang Kajian Kitab Tafsir Ibnu Katsir.


Perlu diingat, mayoritas muslim di Indonesia adalah muslim moderat jadi tidak tertutup kemungkinan terjemahan Indonesia atas tafsir Ibn Kathir dan tafsir Jalalayn sudah di-"sensor" supaya terlihat lebih "damai". Tapi baik tafsir Ibn Kathir maupun tafsir Jalalayn sangat dihormati di kalangan ulama Indonesia jika kita lihat dari bukti-bukti di atas.
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Re: STATUS JIHAD DALAM FIQH

Postby Kibou » Wed Apr 08, 2015 10:57 am

Makna sebenarnya di balik slogan "Agama Damai"

Kita sudah tahu klaim apa yang giat sekali dikumandangkan oleh muslim, yaitu “Islam agama damai”. Tapi apa sebenarnya makna yang mereka maksud di balik slogan tersebut?

Sulit sekali bagi non-muslim untuk menguji klaim slogan tersebut jika tidak ada standar faktual yang bisa diperiksa oleh non-muslim dan juga muslim sendiri. Untungnya, standar uji tersebut sudah disediakan sejak masa lalu oleh para ahli islam seperti Muhamad sendiri, para Sahaba (pengikut Muhamad yang terdekat), para Tabiun (pengikut para Sahaba), para pengikut Tabiun, para pendiri mazab Sunni seperti Imam Hanifa, Imam Malik, Imam Syafi'i, Imam Hanbal, dan juga para penerus ke-empat Imam pendiri mazab Sunni tersebut.

Banyak dari mereka adalah para pemikir islam dari “masa keemasan dan kejayaan islam” dan apa yang disebut Ibn Kathir sebagai “sebaik-baiknya ummah islam”:

(And know that Allah is with those who have Taqwa), meaning, fight the disbelievers and trust in Allah knowing that Allah is with you if you fear and obey Him. This was the case in the first three blessed generations of Islam, the best members of this Ummah. Since they were firm on the religion and reached an unsurpassed level of obedience to Allah, they consistently prevailed over their enemies. During that era, victories were abundant, and enemies were ever more in a state of utter loss and degradation.


Adalah fakta sejarah bahwa tiga generasi muslim setelah wafatnya Muhamad sangat aktif melakukan jihad ekspansif. Semua pemikiran para ahli islam di atas sudah diuji dalam rentang waktu setidaknya seribu tahun oleh kemampuan para ahli islam tersebut dalam menguasai bahasa Arab, tafsir Quran, kualifikasi Hadist, pencapaian Ijma', dan pada akhirnya semua kajian atas sumber-sumber utama islam ini mereka tuangkan ke dalam fiqh (hukum praktik islam). Singkatnya, fiqh adalah intisari dari praktik islam Sunni.

Setelah kita selidiki ilmu fiqh islam, ternyata jihad itu status hukumnya fard kifayah, yaitu wajib bagi ummah secara kolektif. Maksudnya selalu harus ada sebagian muslim yang aktif dalam jihad sehingga muslim yang lain terbebas dari kewajiban untuk terlibat langsung dalam jihad melawan non-muslim.

Umdat al Salik:
Jihad is a communal obligation. When enough people perform it to successfully accomplish it, it is no longer obligatory upon others.”

“If none of those concerned perform jihad, and it does not happen at all, then everyone who is aware that it is obligatory is guilty of sin, if there was a possibility of having performed it.”


Fakta bahwa jihad itu merupakan kewajiban kolektif bagi ummah islam sudah cukup untuk menggugurkan pernyataan-pernyataan “agama damai” seperti:

- Islam tidak mengajarkan penyebaran agama melalui perang
- Islam melarang kekerasan terhadap non-muslim
- Islam hanya memperbolehkan perang defensif

Selain pernyataan-peryataan seperti di atas, ada juga pernyataan-pernyataan yang sifatnya “red herring” atau bertujuan mengaburkan atau mengalihkan fokus permasalahan. Misalnya:

- Jihad bisa juga diartikan melawan hawa nafsu sendiri
- Jihad hanyalah sebagian kecil dari keseluruhan ajaran islam
- Sebagian besar ummah islam jaman sekarang tidak terlibat jihad melawan non-muslim

Pernyataan-pernyataan “red herring” seperti di atas tidak merubah fakta bahwa jihad itu adalah kewajiban kolektif bagi ummah islam sejak dari masa Hijrah hingga masa kini.

Ibn Kathir:
"Allah commands the believers to fight the disbelievers, the closest in area to the Islamic state, then the farthest. This is why the Messenger of Allah started fighting the idolators in the Arabian Peninsula. When he finished with them and Allah gave him control over Makkah, Al-Madinah, At -Ta'if, Yemen, Yamamah, Hajr, Khaybar, Hadramawt and other Arab provinces, and the various Arab tribes entered Islam in large crowds, he then started fighting the People of the Scriptures. He began preparations to fight the Romans who were the closest in area to the Arabian Peninsula, and as such, had the most right to be called to Islam, especially since they were from the People of the Scriptures. The Prophet marched until he reached Tabuk and went back because of the extreme hardship, little rain and little supplies. This battle occurred on the ninth year after his Hijrah."

"After his death, his executor, friend, and Khalifah, Abu Bakr As-Siddiq, may Allah be pleased with him, became the leader. At that time, the religion came under attack and would have been defeated, if it had not been for the fact that Allah gave the religion firmness through Abu Bakr, who established its basis and made its foundations firm. He brought those who strayed from the religion back to it , and made those who reverted from Islam return. He took the Zakah from the evil people who did not want to pay it , and explained the truth to those who were unaware of it. On behalf of the Prophet, Abu Bakr delivered what he was entrusted with. Then, he started preparing the Islamic armies to fight the Roman cross worshippers, and the Persian fire worshippers."

"This mission continued after Abu Bakr at the hands of he whom Abu Bakr chose to be his successor, Al-Faruq, the Martyr of the Mihrab, Abu Hafs, `Umar bin Al-Khattab, may Allah be pleased with him. With `Umar, Allah humiliated the disbelievers, suppressed the tyrants and hypocrites, and opened the eastern and western parts of the world. The treasures of various countries were brought to ` Umar from near and far provinces, and he divided them according to the legitimate and accepted method. ` Umar then died as a martyr after he lived a praise worthy life."

"Then, the Companions among the Muhajirin and Ansar agreed to chose after `Umar, `Uthman bin `Affan, Leader of the faithful and Martyr of the House, may Allah be pleased with him. During `Uthman's reign, Islam wore its widest garment and Allah's unequivocal proof was established in various parts of the world over the necks of the servants. Islam appeared in the eastern and western parts of the world and Allah's Word was elevated and His religion apparent. The pure religion reached its deepest aims against Allah's enemies, and whenever Muslims overcame an Ummah, they moved to the next one, and then the next one, crushing the tyranical evil doers.


It is more humiliating for the disbeliever and more comforting to the hearts of the faithful that the believers kill the disbelievers by their own hands. Allah said to the believers of this Ummah, (Fight against them so that Allah will punish them by your hands, and disgrace them, and give you victory over them, and heal the breasts of a believing people.) 9:14


Kamali:
“The Muhkam is, in reality, nothing other than Mufassar with one difference, namely that Muhkam is not open to abrogation. An example of Muhkam in the Sunnah is the ruling concerning jihad which provides that 'jihad (holy struggle) remains valid till the day of resurrection'. [27. Abu Dawud, Sunan, II, 702, Hadith no. 2526; Abu Zahrah, Usul, p. 96.]”


Demikian pula pernyataan-pernyataan “setengah palsu” seperti:

- Di dalam islam banyak ajaran yang mengajarkan toleransi
- Islam juga mengajarkan untuk berlaku adil
- Islam menghargai hak-hak non-muslim

Pernyataan-pernyataan di atas dikatakan “setengah palsu” karena berbeda dengan non-muslim pada umumnya, islam memiliki standar definisi sendiri dalam mengartikan “toleransi”, “keadilan”, dan “hak”.

Dalam fiqh islam, “toleransi” terhadap non-muslim maksudnya mereka boleh tidak masuk islam asalkan membayar pajak jizya kepada penguasa muslim:

Umdat al Salik:
The caliph makes war upon Jews, Christians, and Zoroastrians (provided he has first invited them to enter Islam in faith and practice, and if they will not, then invited them to enter the social order of Islam by paying the non-Muslim poll tax (jizya) - which is the significance of their paying it, not the money itself-while remaining in their ancestral religions) (and the war continues) until they become Muslim or else pay the non-Muslim poll tax (in accordance with the word of Allah Most High, "Fight those who do not believe in Allah and the Last Day and who forbid not what Allah and His messenger have forbidden-who do not practice the religion of truth, being of those who have been given the Book-until they pay the poll tax out of hand and are humbled" (Koran 9.29), the time and place for which is before the final descent of Jesus (upon whom be peace).”


The caliph fights all other peoples until they become Muslim (O: because they are not a people with a Book, nor honored as such, and are not permitted to settle with paying the poll tax (jizya)) (n: though according to the Hanafi school, peoples of all other religions, even idol worshippers, are permitted to live under the protection of the Islamic state if they either become Muslim or agree to pay the poll tax, the sole exceptions to which are apostates from Islam and idol worshippers who are Arabs, neither of whom has any choice but becoming Muslim (al-Hidaya sharh Bidaya al-mubtadi' (y21), 6.48-49)).


Ibn Kathir:

Allah said next, (Indignity is put over them wherever they may be, except when under a covenant (of protection) from Allah, and a covenant f rom men; ) meaning, Allah has placed humiliation and disgrace on them wherever they may be, and they will never be safe, (except when under a covenant from Allah, ) under the Dhimmah (covenant of protection) from Allah that requires them to pay the Jizyah (tax, to Muslims,) and makes them subservient to Islamic Law.


Dalam fiqh islam, "keadilan" maksudnya agama islam ditegakkan di atas semua agama lain. Orang yang tidak mengakui kebenaran islam dikatakan “tidak adil”:

Ibn Kathir:
The Order To Fight Until There Is No More Fitnah

Allah then commanded fighting the disbelievers when He said: (...until there is no more Fitnah) meaning, Shirk. This is the opinion of Ibn ` Abbas, Abu Al-`Aliyah, Mujahid, Al-Hasan, Qatadah, Ar-Rabi`, Muqatil bin Hayyan, As-Suddi and Zayd bin Aslam. Allah's statement : (. . .and the religion (all and every kind of worship) is for Allah (Alone). ) means, `So that the religion of Allah becomes dominant above all other religions.'


Allah's statement : (But if they cease, let there be no t ransgression except against the wrongdoers. ) indicates that, `If they stop their Shirk and f ighting the believers, then cease warfare against them. Whoever fights them afterwards will be committing an injustice. Verily aggression can only be started against the unjust.' This is the meaning of Mujahid's statement that only combatants should be fought. Or, the meaning of the Ayah indicates that, `If they abandon their injustice, which is Shirk in this case, then do not start aggression against them afterwards.'


`Ikrimah and Qatadah stated, "The unjust person is he who refuses to proclaim, `There is no God worthy of worship except Allah'.''


Dalam fiqh islam, non-muslim tidak memiliki kesetaraan hak dengan muslim:

Ibn Kathir:
However, the majority of scholars agree that the Muslims is not killed for a disbeliever whom he kills.


Umdat al Salik:
Such non-Muslim subjects are obliged to comply with Islamic rules that pertain to the safety and
indemnity of life, reputation, and property. In addition, they:
(1) are penalized for committing adultery or theft, thought not for drunkenness;
(2) are distinguished from Muslims in dress, wearing a wide cloth belt (zunnar);
(3) are not greeted with "as-Salamu 'alaykum";
(4) must keep to the side of the street;
(5) may not build higher than or as high as the Muslims' buildings, though if they acquire a tall house, it is not razed;
(6) are forbidden to openly display wine or pork, (A: to ring church bells or display crosses,) recite the Torah or Evangel aloud, or make public display of their funerals and feastdays;
(7) and are forbidden to build new churches.


Ibn Kathir:
Paying Jizyah is a Sign of Kufr and Disgrace

Allah said, (until they pay the Jizyah), if they do not choose to embrace Islam, (with willing submission), in defeat and subservience, (and feel themselves subdued.), disgraced, humiliated and belittled. Therefore, Muslims are not allowed to honor the people of Dhimmah or elevate them above Muslims, for they are miserable, disgraced and humiliated.
Last edited by Kibou on Fri Apr 10, 2015 9:53 am, edited 6 times in total.
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Re: STATUS JIHAD DALAM FIQH

Postby Joe Andmie » Wed Apr 08, 2015 2:48 pm

Makna sebenarnya di balik slogan "Agama Damai"

Pesan tempat dulu...

Ya, kemana....islam memang agama paling damai, tapi bukan kedamaian.
Karena masing2 menyandang jihadist.
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Re: STATUS JIHAD DALAM FIQH

Postby cherment » Fri May 01, 2015 11:34 am

Topik yang menarik. Ijin nandain.
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Re: STATUS JIHAD DALAM FIQH

Postby Kibou » Sat Aug 15, 2015 10:15 am

Jangan lupa membaca juga artikel-artikel dari sesepuh IFF mengenai jihad:

BUKU : Jihad Apakah yang Terbesar? Jihad Perang?
viewtopic.php?f=121&t=9477

Jihad BERTAHAN= tidak islami
viewtopic.php?f=121&t=18524

BUKU : JIHAD dan PERANG yg sesuai SYARIAT ISLAM
viewtopic.php?f=121&t=29184

BUKU ISLAM : SERANG KAFIR WALAU KAFIR TDK NYERANG ISLAM
viewtopic.php?f=121&t=17702
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Re: STATUS JIHAD DALAM FIQH

Postby Joe Andmie » Sat Aug 15, 2015 10:31 am

Kibou wrote: Jangan lupa membaca juga artikel-artikel dari sesepuh IFF mengenai jihad:

BUKU : Jihad Apakah yang Terbesar? Jihad Perang?
viewtopic.php?f=121&t=9477

Jihad BERTAHAN= tidak islami
viewtopic.php?f=121&t=18524

BUKU : JIHAD dan PERANG yg sesuai SYARIAT ISLAM
viewtopic.php?f=121&t=29184

BUKU ISLAM : SERANG KAFIR WALAU KAFIR TDK NYERANG ISLAM
viewtopic.php?f=121&t=17702


Thanks Bro Kibou, FFI memang arsip yang tulen. :supz:
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Re: STATUS JIHAD DALAM FIQH

Postby Kibou » Sat Aug 15, 2015 10:45 am

Joe Andmie wrote:
Thanks Bro Kibou, FFI memang arsip yang tulen. :supz:


Iya, saya hanya sekedar mendukung hasil penelitian para sesepuh dengan analisa jihad melalui ilmu fiqh.

Berikutnya saya akan menerjemahkan tulisan Imam Syafi'i mengenai kewajiban melakukan jihad al-talab. Imam Syafi'i adalah salah satu dari ke-empat Imam pendiri mazhab Sunni.


Sebelumnya, mari kita baca dulu artikel dari voa islam mengenai jihad:

http://www.voa-islam.com/read/jihad/201 ... cL813.dpbs

Rabu, 29 Syawwal 1436 H / 20 November 2013 13:45 wib

I'dad dan Jihad Dalam Pandangan Ulama Madzhab Syafi'i

Oleh: Ustadz Abu Izzudien Fuad Al Hazimi

Allah Azza wa Jalla menciptakan manusia dengan tugas pokok yaitu beribadah hanya kepada Allah saja. Yakni beraktifitas dan berbuat sesuatu yang dicintai dan diridhai oleh Allah yang nampak atau tersembunyi.

Allah Azza Wa Jalla berfirman:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ

“Dan Aku tidak menciptakan jin dan manusia melainkan supaya mereka beribadah kepada-Ku.” (QS Adz Dzariyat 56)

Syaikhul Islam Ibnu Taimiyyah menjelaskan makna ibadah,

اَلْعِباَدَةُ اِسْمٌ جَامِعٌ لِكُلِّ ماَ يُحِبُّهُ اللهُ وَيَرْضاَهُ مِنَ الأَقْوَالِ وَالأَعْماَلِ الْباَطِنَةِ وَالظاَّهِرَةِ

“Ibadah adalah segala hal yang dicintai dan diridhoi Allah baik berupa perbuatan maupun ucapan, yang batin maupun yang lahir”.

Ibadah merupakan konsewensi Tauhid Rububiyyah yang diikrarkan hamba dengan melaksanakan perintah-Nya dan menjauhi larangan-Nya walaupun tidak bisa dicerna oleh akal sekalipun.
Allah Azza Wa Jalla Berfirman:

وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَالًا مُبِينًا

“Dan tidaklah patut bagi laki-laki yang mukmin dan tidak (pula) bagi perempuan yang mukmin, apabila Allah dan Rasul-Nya telah menetapkan suatu ketetapan, akan ada bagi mereka pilihan (yang lain) tentang urusan mereka. Dan barang siapa mendurhakai Allah dan Rasul-Nya maka sungguhlah dia telah sesat, sesat yang nyata.” (QS. Al-Ahzab: 36)

Ibadah adalah iitiba’ (mengikuti), melaksanakan, menjalankan dan mengerjakan segala perintah yang ada dalam Al-Qur’an dan As-Sunnah. Salah satunya adalah i‘daad fii sabilillah. Berarti, I’dad adalah ibadah dan bagian yang tidak terpisahkan dari syari’ah Islam.

Allah Subhanahu Wa Ta'ala berfirman,

وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ وَحَسُنَ أُولَئِكَ رَفِيقًا

“Dan barang siapa yang menaati Allah dan Rasul (Nya), mereka itu akan bersama-sama dengan orang-orang yang dianugerahi nikmat oleh Allah, yaitu: Nabi-nabi, para shiddiiqiin, orang-orang yang mati syahid dan orang-orang shaleh. Dan mereka itulah teman yang sebaik-baiknya.” (QS. Al-Nisa’: 69)

I’dad & Jihad Dalam Pandangan Ulama Madzhab Syafi’i

Allah Subhanahu Wa Ta'ala telah menyebutkan masalah I’dadul quwwah (persiapan kekuatan) untuk jihad fi sabilillah dan memerintahkannya sembari menyebutkan hikmah di dalamnya.

وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ وَمِنْ رِبَاطِ الْخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللَّهِ وَعَدُوَّكُمْ وَآَخَرِينَ مِنْ دُونِهِمْ لَا تَعْلَمُونَهُمُ اللَّهُ يَعْلَمُهُمْ

“Dan siapkanlah untuk menghadapi mereka kekuatan apa saja yang kamu sanggupi dan dari kuda-kuda yang ditambat untuk berperang (yang dengan persiapan itu) kamu menggentarkan musuh Allah, musuhmu dan orang-orang selain mereka yang kamu tidak mengetahuinya; sedang Allah mengetahuinya.” (QS. Al-Anfal: 60)

Imam Ali bin Muhammad Alaa’ud Dien (dikenal dengan Imam Al Khozin) dalam tafsirnya Lubabut Ta’wil fie Ma’anit Tanzil (Tafsir Al Khozin) -salah satu Kitab Tafsir rujukan utama di berbagai pesantren tradisional (salafiyyah) di Indonesia-, (3/209) menjelaskan tentang ayat di atas:

الإعداد اتخاذ الشيء لوقت الحاجة إليه

“I’dad adalah mempersiapkan sesuatu agar bisa dipergunakan saat diperlukan.” Sedangkan makna kekuatan ada tiga pendapat:

1. Semua jenis persenjataan dan perlengkapan yang dapat menjadi kekuatan dalam peperangan menghadapi musuh.

2. Benteng dan markas pasukan.

3. Memanah sebagaimana dijelaskan oleh Rasulullah Shallallahu 'Alaihi Wasallam saat menafsirkan ayat ini.

Diriwayatkan dari Uqbah bin Amir berkata: “Aku mendengar Shallallahu 'Alaihi Wasallam bersabda:

وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ أَلاَ إِنَّ الْقُوَّةَ الرَّمْىُ أَلاَ إِنَّ الْقُوَّةَ الرَّمْىُ أَلاَ إِنَّ الْقُوَّةَ الرَّمْىُ

“Dan siapkanlah untuk menghadapi mereka kekuatan apa saja yang kamu sanggupi. Ketahuilah bahwa kekuatan adalah memanah, Ketahuilah bahwa kekuatan adalah memanah, Ketahuilah bahwa kekuatan adalah memanah.” (HR. Muslim)

Jika kita mau jujur, sebenarnya tidak ada satu pun kitab Fiqh yang tidak menyertakan bab yang berkaitan dengan I’dad dan Jihad, termasuk kitab-kitab fiqh Madzhab Syafi’i yang banyak diajarkan di berbagai pesantren tradisional yang sebagian besar bernanung di bawah ormas Islam Nahdhatul Ulama (NU).

Sebagai contoh saya nukilkan dari kitab Kitab Fathul Mu’in yang menjadi kitab rujukan utama di pesantren-pesantren tersebut.

باب الجهاد هو فرض كفاية كل عام ولو مرة إذا كان الكفار ببلادهم، ويتعين إذا دخلوا بلادنا كما يأتي . وحكم فرض الكفاية أنه إذا فعله من فيهم كفاية سقط الحرج عنه وعن الباقين ويأثم كل من لا عذر له من المسلمين إن تركوه وإن جهلوا

Bab Jihad : Jihad hukumnya Fardhu Kifayah setiap tahun, walaupun hanya sekali (dalam setahun), jika orang-orang kafir berada di negeri mereka. Dan (hukumnya) berubah menjadi fardhu ‘Ain jika mereka (orang-orang kafir) memasuki (menyerang) Negara kita sebagaimana akan kami jelaskan lebih lanjut.

Sedangkan maksud hukum Fardhu Kifayah adalah jika sebagian kaum muslimin telah melaksanakan kewajiban ini sebagai syarat kifayah (kecukupan minimal) maka kewajiban itu telah gugur darinya dan dari kaum muslimin lainnya. Namun bagi orang yang memiliki kemampuan dan tidak ada udzur ia berdosa jika meninggalkan kewajiban ini walaupun mereka ini orang-orang yang jahil (**** dan tidak mengetahui hukumnya). (Fathul Mu’in: 4/206, Bab Jihad)

Matan (redaksi) dalam kitab Fathul Mu’in ini diterangkan lebih lanjut dalam Kitab I’anatut Thalibin yang merupakan Syarah (penjelasan) dari Kitab tersebut, sebagai berikut:

باب الجهاد أي باب في بيان أحكام الجهاد أي القتال في سبيل الله

“Bab Jihad : Maksudnya adalah bab yang menjelaskan tentang hukum-hukum jihad (yang maksudnya) yaitu qital fi sabilillah (perang di jalan Allah)”

قوله (إذا كان الكفار ببلاده) - قيد لكونه فرض كفاية أي أنه فرض كفاية في كل عام إذا كان الكفار حالين في بلادهم لم ينتقلوا عنها

“Perkataan beliau: “jika orang-orang kafir berada di negeri mereka” : Ini sebagai syarat atau ketentuan, karena hukumnya Fardhu kifayah. Maksudnya adalah bahwa hukum jihad itu fardhu kifayah dalam setiap tahun jika orang-orang kafir berada di negeri mereka dan tidak pindah dari sana.”

قوله (ويتعين - أي الجهاد)، أي يكون فرض عين، والملائم أن يقول وفرض عين الخ

Perkataan beliau:“Dan (hukumnya) berubah menjadi Fardhu ‘Ain” : maksudnya adalah jihad menjadi Fardhu Ain. Kalimat “wayata’ayyan” ini sama artinya dengan Fardhu Ain.

وقوله (إذا دخلوا بلادنا) أي بلدة من بلاد المسلمين ومثل البلدة القرية وغيرها

Perkataan beliau: “jika mereka (orang-orang kafir) memasuki (menyerang) negara kita” : Maksudnya adalah salah satu negeri di antara negeri-negeri kaum muslimin. Dan sudah cukup disamakan dengan negeri (jika mereka masuk) sebuah desa atau semisalnya. (I’anatut Thalibin Syarh fathul Mu’in: 4/205)

Jika kita menelaah penjelasan di atas maka hukum jihad sesungguhnya fardhu kifayah sekali setiap tahun jika musuh berada di luar Negara kaum muslimin. Dan jihad tersebut tidak akan bisa sempurna dikerjakan kecuali dengan I’dad, maka I’dad pun menjadi wajib.ini sesuai dengan kaidah Ushul Fiqh:

ماَلاَ يَتِمُّ الْوَاجِبُ إِلاَّ بِهِ فَهُوَ وَاجِبٌ

“Suatu amal (perbuatan) yang jika tanpanya, sebuah kewajiban syariah tidak akan sempurna, maka amal itu hukumnya juga wajib.” Wallahu Ta’ala A’lam [PurWD/voa-islam.com]
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Re: STATUS JIHAD DALAM FIQH

Postby Kibou » Sat Aug 15, 2015 11:18 am

http://www.voa-islam.com/read/jihad/201 ... oxTyCerXMx

Seperti Inilah Seharusnya Warga Nahdhiyyin Memahami Jihad

Oleh: Ahmad 'Isy Karim

Alhamdulillah, segala puji bagi Allah. Shalawat dan salam semoga terlimpah kepada Rasulullah Shallallahu 'Alaihi Wasallam, keluarga dan para sahabatnya.

Jihad, satu kewajiban dalam Islam yang berusaha terus dipadamkan oleh kafirin dan munafikin. Berbagai alasan diada-adakan untuk memandulkan gerakan jihad. Hasil-hasil kajian keislaman dalam bentuk arahan dan fatwa ditampilkan untuk merendahkan amal tertinggi dalam agama Allah ini. Tidak lain, semua ini hasil dari virus syubuhat yang disuntikkan kafirin muharibin untuk melemahkan kondisi umat Islam. Virus tersebut berhasil menjalar ke tubuh-tubuh umat Islam, bukan saja kalangan awam, tapi juga sudah menyebar di tubuh para tokohnya. Sehingga tidak jarang beberapa tokoh kaum muslimin, entah apa kepentingannya, menelurkan ijtihad baru tentang jihad yang berlawanan dengan ijtihad para ulama terdahulu yang komitmen dengan Al-Qur'an dan al-Sunnah.

Salah satu organisasi yang memiliki basis ulama cukup besar di Indonesia adalah Nahdhatul Ulama (NU). Dari namanya yang berarti kebangkitan para ulama menunjukkan banyaknya ulama yang bergabung di dalamnya. Sehingga hasil-hasil kajiannya terlihat memiliki bobot keilmuan yang dalam, salah satunya tentang Jihad Fi Sabilillah. Tapi ini dulu. Sekarang, perlu lagi dibuktikan keulamaan para tokohnya. Sehingga NU tidak dicibir oleh organisasi Islam lainnya karena sebagian oknum tokohnya membuat kesimpulan yang nyleneh dari para pendahulunya yang lebih bersih dari kepentingan dalam mengeluarkan fatwa, khususnya tentang Jihad Fi Sabilillah. Di mana beberapa tokohnya terlihat paling getol menentang kewajiban jihad, memalingkan maknanya, dan menyematkan berbagai julukan buruk kepada para mujahidin.

Berikut ini kami suguhkan tulisan dari Ustadz Abu Izzuddin Al Hazimi dalam mengeksplor pembahasan Jihad dari kitab-kitab kuning yang dijadikan rujukan dalam kajian keislaman kaum nahdhiyyin, khususnya di pesantren-pesantren yang berafiliasi ke Nahdhatul Ulama (NU):

Berikut saya nukilkan fatwa 2 orang ulama Madzhab Syafi’i tentang hukum jihad dan hukum penguasa yang menetapkan undang-undang selain syari’ah Allah. Jika kaum muslimin di Indonesia konsekwen dengan ajaran madzhabnya, seharusnya mereka setiap tahun menyiapkan pasukan atau i’dad untuk melaksakana fardhu kifayah ini.

Namun kalau mereka membaca lebih teliti dan jujur dengan kitab yang mereka baca setiap hari ini, mereka seharusnya mengeluarkan fatwa bahwa jihad hari ini hukumnya fardhu ‘ain karena musuh sudah masuk ke negeri-negeri kaum muslimin bahkan menjajah baitul maqdis!

Jihad Dalam Fathul Mu'in

Di dalam kitab Fathul Mu'in (IV/206), Bab Jihad disebutkan:

باب الجهاد : (هو فرض كفاية كل عام) ولو مرة إذا كان الكفار ببلادهم، ويتعين إذا دخلوا بلادنا كما يأتي: وحكم فرض الكفاية أنه إذا فعله من فيهم كفاية سقط الحرج عنه وعن الباقين. ويأثم كل من لا عذر له من المسلمين إن تركوه وإن جهلوا

"BAB JIHAD: (Jihad hukumnya Fardhu Kifayah SETIAP TAHUN), walaupun hanya sekali (dalam setahun), jika orang-orang kafir berada di negeri mereka. Dan (hukumnya) berubah menjadi fardhu ‘Ain jika mereka (orang-orang kafir) memasuki (menyerang) Negeri kita sebagaimana akan kami jelaskan lebih lanjut. Sedangkan maksud hukum Fardhu Kifayah adalah jika sebagian kaum muslimin telah melaksanakan kewajiban ini sebagai syarat kifayah (kecukupan minimal) maka kewajiban itu telah gugur darinya dan dari kaum muslimin lainnya. namun bagi orang yang memiliki kemampuan dan tidak ada udzur ia berdosa jika meninggalkan kewajiban ini walaupun mereka ini orang-orang yang jahil (**** dan tidak mengetahui hukumnya)."

Jihad dalam I'anatut Thalibin

Matan (redaksi) dalam kitab Fathul Mu’in ini diterangkan lebih lanjut dalam Kitab I’anatut Thalibin (IV/205) yang merupakan Syarah (penjelasan) dari Kitab tersebut, sebagai berikut:

باب الجهاد أي باب في بيان أحكام الجهاد : أي القتال في سبيل الله

قوله: إذا كان الكفار ببلاده - قيد لكونه فرض كفاية : أي أنه فرض كفاية في كل عام إذا كان الكفار حالين في بلادهم لم ينتقلوا عنها

قوله: ويتعين - أي الجهاد، أي يكون فرض عين، والملائم أن يقول وفرض عين الخ

وقوله: إذا دخلوا بلادنا - أي بلدة من بلاد المسلمين ومثل البلدة القرية وغيرها

"Bab Jihad : Maksudnya adalah bab yang menjelaskan tentang hukum-hukum jihad (yang maksudnya) yaitu QITAL fi sabilillah (Perang di jalan Allah).

“Jika orang-orang kafir berada di negeri mereka”: Ini sebagai syarat atau ketentuan, karena hukumnya Fardhu kifayah. Maksudnya adalah bahwa hukum jihad itu fardhu kifayah dalam setiap tahun jika orang-orang kafir berada di negeri mereka dan tidak pindah dari sana.
“Dan (hukumnya) berubah menjadi Fardhu ‘Ain”: Maksudnya adalah jihad, menjadi Fardhu Ain. Kalimat “wayata’ayyan” ini sama artinya dengan Fardhu Ain
“Jika mereka (orang-orang kafir) memasuki (menyerang) Negeri kita”: Maksudnya adalah salah satu negeri di antara negeri-negeri kaum muslimin. Dan sudah cukup disamakan dengan negeri (jika mereka masuk) sebuah desa atau semisalnya."

Penutup

Dari dua kitab induk ulama Madzhab Syafi’i tentang hukum jihad di atas, yang dijadikan panduan di pesantren-pesantren yang berafiliasi kepada NU, seharusnya kaum Nahdhiyyin setiap tahun menyiapkan pasukan atau i’dad untuk melaksakana fardhu kifayah ini. Namun kalau mereka membaca lebih teliti dan jujur dengan kitab yang mereka baca setiap hari ini, mereka seharusnya mengeluarkan fatwa bahwa jihad hari ini hukumnya fardhu ‘ain karena musuh sudah masuk ke negeri-negeri kaum muslimin bahkan menjajah baitul maqdis!. Wallahu Ta'ala A'lam.
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Re: STATUS JIHAD DALAM FIQH

Postby Kibou » Tue Aug 18, 2015 2:20 pm

Al-Risala adalah karya Imam Syafi'i:

http://www.kalamullah.com/risala.html

Written in the second Islamic century by al-Imam al-Shafi’i (d. 204AH/820AD), the founder of one of the four Sunni schools of law. This important work gives the fundamental principles of Islamic jurisprudence and its influence continues to the present day. During the early years of the spread of Islam, the exponents of Islamic legal doctrine were faced with the problems raised by ruling and administering a diverse and rapidly growing empire. In Medina and Kufa, as well as other cities of early Muslim rule, schools of law had to be developed, but it took the genius of Muhammad b. Idris al-Shafi’i, born in the year 150AH/767AD, to establish the principles by which the various legal doctrines could be synthesised into a coherent system. In the Risala, which laid down the basis for such a synthesis, al-Shafi’i established the overriding authority, next only to the Qur’an, of the Sunna or example of the Prophet Muhammad as transmitted in the traditions.


Berikut adalah penjelasan Imam Syafi'i dalam karyanya Al-Risala mengenai status jihad yang berupa kewajiban umat islam secara kolektif (fard kifayah):

Halaman 82-86

[Shafi'i replied]: God has imposed the [duty of] jihad as laid down in His Book and uttered by His Prophet's tongue. He stressed the calling [of men to fulfil] the jihad [duty] as follows:
God has bought from the believers their selves and their possessions against [the gift of] Paradise. They fight in the way of God; they kill, and are killed; that is a promise binding upon God in the Torah and Gospel and the Quran; and who fulfils his covenant better than God? So rejoice in the bargain you have made with Him. That is the mighty triumph [Q. IX, 112].

And He said:
Fight the polytheists totally as they fight you totally; and know that God is with the godfearing [Q. IX, 36].

And He said:
Slay the polytheists wherever you find them, and take them, and confine them, and lie in ambush for them everywhere. But if they repent and perform the prayer and pay the zakat, then set them free. God is All-forgiving, All-compassionate [Q. IX, 5].

And He said:
Fight those who do not believe in God nor the Last Day, who do not forbid what God and His Apostle have made forbidden, and who do not practice the religion of truth, of those who have been given the Book, until they pay the jizya out of hand and have been humbled [Q. IX, 29].

'Abd al-Aziz b. Muhammad al-Darawardi told us from Muhammad b. 'Amr b. 'Alqama from Abu Salama [b. 'Abd al-Rahman] from Abu Hurayra, who said that the Apostle of God said:
I shall continue to fight the unbelievers until they say: 'There is no god but God,' if they make this pronouncement they shall be secured their blood and property, unless taken for its price, and their reward shall be given by God.

And God, glorified be His praise, said:
O believers, what is the matter with you, that when it is said to you: 'Go forth in the way of God,' you sink down to the ground? Are you so content with this present life as to neglect the Hereafter? The enjoyment of this life is little in comparison with the Hereafter. If you do not go forth, He will inflict upon you a painful punishment, and instead of you He will substitute another people; and you will not hurt Him at all, for God is powerful over everything [Q. IX, 38-39].

And He said:
Go forth, light and heavy! Struggle in God's way with your possessions and yourselves! That is better for you, did you but know [Q. IX, 41].

[Shafi'i] said: These communications mean that the jihad, and rising up in arms in particular, is obligatory for all able-bodied [believers], exempting no one, just as prayer, pilgrimage, and [payment of] alms are performed, and no person is permitted to perform the duty of another, since performance by no one will not fulfil the duty for another. They may also mean that the duty of [jihad] is a collective (kifaya) duty different from that of prayer: Those who perform it in the war against the polytheist will fulfil the duty and receive the supererogetory merit, thereby preventing those who have stayed behind from falling into error.

But God has not put the two [categories of men] on an equal footing, for He said:
Such believers who sit at home-unless they have an injury-are not the equals of those who fight in the path of God with their possessions and their selves. God has given precedence to those who fight with their possessions and their selves over those who sit at home. God has promised the best of things to both, and He has preferred those who fight over those who sit at home by [granting them] a mighty reward [Q. IV, 97].

The literal meaning of this communication is that the duty is obligatory on all men.

He asked: Where is the proof for your opinion that if some people perform the duty, the others would be relieved of punishment?

[Shafi'i said]: It is the communication [that I have just cited].

He asked: In what part of it?

[Shafi'i] replied: God said: "Yet to each God has promised the best of things." Thus God has promised "the best of things" for those who stayed behind and could not go to the jihad, although he clearly specified his preference for those who went to the jihad over those who stayed at home. If those who stayed at home were in error, while others were fighting, they would be committing a sin, unless God forgives them, rather than receiving "the best of things."

He asked: Is there any other [proof]?

[Shafi'i] replied: Yes, God said: It is not for the believers to go forth all together, but why should not a party of every section of them go forth, to become learned in religion, and to warn their people when they return to them, perhaps they will beware [Q. IX, 123].

[When] the Apostle went to battle he was accompanied by some of his companions while others stayed at home; for Ali b. Abi Talib stayed at home during the battle of Tabuk. Nor did God ordain that all Muslims were under obligation to go to battle, for He said: "Why should not a party of every section of them go forth?" So He made it known that going into battle was obligatory on some, not on all, [just] as knowledge of the law is not obligatory on all but on some, save the fundamental duties which should be known to all men. But God knows best.

Shafi'i said: In like manner are other duties, the fulfilment of which is intended to be collective; whenever they are performed by some Muslims collectively, those who do not perform them will not fall in error. If all men failed to perform the duty so that no able-bodied man went forth to battle, all, I am afraid, would fall into error (although I am certain this would never happen) in accordance with [God's] saying: If you do not go forth, He will inflict upon you a painful punishment [Q. IX, 39].

He asked: What is the meaning [of this communication]?

[Shafi'i] replied: It means that it is not permissible that all men should fail to "go forth"; but that if some go forth, so that a sufficient number fulfils [the collective duty], the others do not fall into error, because the going forth by some would fulfil the [duty of] 'going forth'.

He asked: are there examples other than the jihad?

[Shafi'i] replied: [Yes, such as] the funeral and burial prayers, the performance of which should not be neglected; but men are not all under the obligation to attend to their performance, for those who perform them will relieve those who do not from falling into error.

Halaman 87

So far as I have been informed, the Muslims have continued to act as I have stated, from the time of the Prophet to the present. Only a few men must know the law, attend the funeral service, perform the jihad and respond to greeting, while others are exempt. So those who know the law, perform the jihad, attend the funeral service, and respond to a greeting will be rewarded, while others do not fall into error since a sufficient number fulfil the [collective] duty.
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Re: STATUS JIHAD DALAM FIQH

Postby Kibou » Sat Aug 22, 2015 10:37 am

Dari sumber-sumber mujtahid islam di atas, maka kita sebagai non-muslim bisa lebih memahami fenomena jihad yang terjadi di hampir semua belahan dunia di masa kini.

Para teroris (mujahidin) yang aktif menyerang dan melakukan terror terhadap non-muslim (dan muslim yang mereka anggap bersekutu dengan non-muslim) sebenarnya sedang mempraktekkan fiqh islam yang berkenaan dengan jihad. Fiqh islam mengenai jihad ini bukan merupakan ajaran radikal, melainkan justru ajaran konservatif-tradisional dalam islam Sunni!

Ini salah satu alasan mengapa cukup banyak muslim dan muslimah yang bersedia pergi ke Syria untuk bergabung dengan IS (Islamic State). Para mujadihin seperti yang dinaungi oleh IS memiliki senjata paling ampuh untuk merekrut umat islam berjihad melawan non-muslim. Bukan dengan internet, youtube ataupun twitter. Melainkan dengan ilmu fiqh Sunni yang berasal dari pemikiran para mujtahid dari masa kejayaan islam.

Perhatikan artikel Liputan6 di bawah ini beserta komentar saya:

http://regional.liputan6.com/read/22975 ... ekrut-isis


Menghilang, Mahasiswi Unsri Ini Diduga Direkrut ISIS

By Nefri Ingeon 20 Agu 2015 at 06:54 WIB

Liputan6.com, Palembang - Gerakan Negara Islam Irak-Suriah (ISIS) kembali menghantui Palembang. Kali ini, salah satu mahasiswa Universitas Sriwijaya (Unsri) Sumatera Selatan diduga ikut dalam rekrutmen kader ISIS di salah satu Pondok Pesantren di Ciamis, Jawa Barat.

Adalah Desti Anggraini, mahasiswa Semester VI FKIP Pendidikan Anak Usia Dini (PAUD) Unsri yang saat ini tidak diketahui keberadaannya. Sebelum menghilang, Desti memang menunjukkan gelagat berbeda, baik dalam penampilan maupun tingkah laku.

Sang ibu, Nurhasanah (43) menuturkan, sejak satu tahun terakhir tingkah laku anak sulungnya itu jauh berbeda dan terkesan mengikuti aliran radikal.


Aliran radikal, atau malah konservatif-tradisional?

"Saya kira dia berangkat pada 6 Agustus 2015 karena ada sangkut pautnya dengan program kuliah. Katanya mau mondok di pondok pesanten di Bandung. Tujuan untuk membahas Alquran. Dia bilang mau jadi tahfidz," ungkap Nurhasanah kepada Liputan6.com, saat ditemui di kediamannya Lorong Alir Barat II Palembang, Kamis (20/8/2015).

Menurut Nurhasanah, saat pergi putrinya diantar ayah tirinya di halte dekat Masjid Agung Palembang. Sesampai di tempat tersebut, Desti langsung menyuruh ayahnya pulang.

"Katanya tiket sudah dibelikan temannya. Saat itu ia berbusana serba hitam, tapi tanpa cadar," lanjut Nurhasanah.

Setelah 10 hari kepergian Desti, teman-teman kampusnya datang ke rumah untuk menanyakan keberadaan Desti yang tidak mengikuti program PPL kampus. Sang ibu pun langsung syok mendengar kabar tersebut.

Pada 15 Agustus 2015, Nurhasanah mendapat pesan singkat dari Desti bahwa dia sedang menimba ilmu di Pondok Pesantren Tahfiz Al Quran Anshorullah di Ciamis. Setelah itu, nomor handphone Desti tidak aktif lagi hingga saat ini.

Busana Serba Hitam dan Bercadar

Keluarga pun langsung mencari tahu lokasi ponpes yang disebut Desti. Alangkah terkejutnya Nurhasanah mendapatkan informasi bahwa ponpes tersebut diduga menjadi tempat perekrutan kader ISIS di Indonesia.

"Keluarga di sini mencari tahu tentang ponpes tersebut di internet. Ternyata ponpes itu diduga tempat perekrutan ISIS, mereka memang mencari kader-kader untuk mendukung ISIS di Suriah. Saya harap anak saya bisa cepat pulang dan tidak ikut-ikutan gerakan radikal itu," ucap Nurhasanah.


Bukan radikal, melainkan sesuai fiqh Sunni tradisional yang dalilnya bisa ditelusuri hingga ke Muhamad dan para muslim generasi awal.

Sebenarnya, lanjut Nurhasanah, ia melarang anaknya menggunakan cadar dan busana tertutup yang berlebihan. Namun, Desti sepertinya tidak menggubris apa yang disarankan ibunya. Bahkan, Desti berani membantah ucapan ibunya dengan dalil buku-buku yang dibacanya.


Yang dibaca bukan buku ajaran radikal, tapi buku fiqh Sunni tradisional yang memang mewajibkan jihad. Sang Ibu yang cuma islam pas-pasan mana bisa melawan dalil mujtahid islam terkemuka dari jaman kejayaan islam?

"Dia sudah pakai busana serba hitam dan pakai cadar muka juga. Saya sempat melarangnya pakai cadar, tapi dia masih ngotot dengan banyak alasan dari buku-buku yang dibacanya. Kepala Program Studi (Prodi) PAUD Unsri dan dosen pembimbingnya bilang kalau selama setahun terakhir, Desti menggunakan cadar di kampus," lanjut Nurhasanah.

Dari akun Facebooknya, Desti diketahui sedang tertarik dengan mati syahid, pasukan berkuda, dan sejenisnya. "Kita tambah kaget, dia bilang tidak penting dengan ijazah sarjana, padahal dulu ia bercita-cita kuliah di Unsri dan ingin jadi guru," ucap sang ibu.

Kesedihan Nurhasanah semakin menjadi karena Desti merupakan satu-satunya harapan di keluarga. Desti merupakan mahasiswa penerima Bidik Misi tahun 2012 dan pernah meraih piagam penghargaan dari mantan Presiden Susilo Bambang Yudhoyono untuk prestasinya di kampus.

Nurhasanah mengatakan, dalam waktu dekat ia bersama suaminya, Maryanto (49), akan melaporkan kehilangan anaknya ke Polda Sumsel.

"Dia itu anaknya memang pendiam dan kuper, tapi dia pintar dan harapan saya satu-satunya. Dua adiknya masih kecil. Kehidupan kami hanya pas-pasan. Saya hanya guru ngaji, bapaknya kuli bangunan. Saya ingin dia cepat pulang, berubah dan lanjut kuliah. Saya masih berharap dia jadi pegawai dan mengajar, katanya ia ingin bahagiakan saya," ujar Nurhasanah. (Sun/Ans)


Anak Ibu ini akhirnya memilih ikut jihad, karena sang Ibu GAGAL menyanggah dalil-dalil soal kewajiban jihad. Bagaimana mungkin sang Ibu yang cuma islam pas-pasan, mengharamkan apa yang sebenarnya diwajibkan oleh islam? Jelas tidak bisa.
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Re: STATUS JIHAD DALAM FIQH

Postby Joe Andmie » Mon Aug 24, 2015 10:43 pm

Ketika masih diislam, saya sendiri tidak pernah tahu masuk kegolongan mana . Apa itu suni, syiah, moderat ataupun konvensional,jika ada peristiwa sumbang pasti tebar asumsi agar dipihak yang berkongsi dengan diri kita terlihat paling benar.
Padahal dibalik itu ada simpati terhadap mereka yang memiliki jiwa untuk menghancurkan para non muslim.
Saya juga tak bisa mempertimbangkan dari segi manapun bagi mereka yang siap berjihad dan bergabung ke ISIS,dan sama pula soalan prajurit Amerika yang diterjunkan sewaktu masa perang Vietnam,apalah tujuan atau motivasi mereka sehingga mau berperang kesana.Biarkan saja para kafir hancur.Salah satu moment yang saya tahu dan disyukuri muslim adalah runtuhnya gedung kembar Amrik oleh hantaman pesawat, muslim sejenak mendapat kemenangan dan para muslim pada berlomba dalam spekulasi untuk menarik simpatik, seolah islam itu paling benar.
ketika muncul berita Rohingya, pada ramai mau berjihad kesana, saya dukung rencana mereka, demikian yang mau bergabung keISIS, pemerintah Indo sudah melanggar agenda islam dengan melarang mereka bergabung,
Diwajibkan kamu berjihad dan bahwa berjihad dijalan awloh itu bermanfaat dan pahala kamu akan dilipat gandakan berpuluh puluh kali, ini yang tersurat dalam buku pedoman sahih bin mustajab.
Untuk Saudara Kibou, silahkan lanjut ....
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