.

STATUS JIHAD DALAM FIQH

Kebencian Muslim/Muhamad terhdp Kafir, Yahudi, Dhimmi & Jizyah, murtadin, pengritik. Lain2 : barang jarahan, pemaksaan masuk Islam, perintah2 pembunuhan oleh Muhamad, agresi pasukan Muslim dll

Re: STATUS JIHAD DALAM FIQH

Postby Kibou » Tue Aug 25, 2015 4:10 pm

Joe Andmie wrote: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.


Aliran Sunni itu sendiri mencakup 87-90% dari seluruh penganut islam di dunia (hasil penelitian tahun 2009: http://www.pewforum.org/2009/10/07/mapp ... opulation/).

Berdasarkan varian hukum fiqh, aliran Sunni dibagi lagi ke dalam 4 mazhab: Hanafi, Maliki, Syafi'i dan Hanbali.

Seperti halnya penganut keyakinan lain pada umumnya, mayoritas tidak tahu secara mendalam seluk beluk keyakinan yang dipegang. Itu sebabnya mitos agama damai bisa begitu mudah dipercaya oleh kalangan muslim maupun non-muslim.

Dalam soal jihad ofensif, ke-4 mazhab Sunni sepakat: hukumnya wajib bagi umat secara kolektif (fard kifayah).
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Re: STATUS JIHAD DALAM FIQH

Postby Joe Andmie » Wed Aug 26, 2015 7:13 am

Terima kasih atas penjelasan golongan dalam islam.
Tapi kaum muslim sebagian besar seperti saya dulu, memganggap diri paling benar.
DiIndo saja tiap tahun antara NU dan Muhammadiyah saling berkelahi, contoh saat menentukan hari lebaran.
Tahun kemarin terjadi insiden dikaltim, luput dari pautauan media. Golongan satu merasa terusik dengan takbiran yang sudah dimulai, timbul kericuhan.Herankan, sebut agama damai tapi tak ada yang mau mengalah.
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Re: STATUS JIHAD DALAM FIQH

Postby Kibou » Wed Aug 26, 2015 1:54 pm

Joe Andmie wrote:Terima kasih atas penjelasan golongan dalam islam.
Tapi kaum muslim sebagian besar seperti saya dulu, memganggap diri paling benar.
DiIndo saja tiap tahun antara NU dan Muhammadiyah saling berkelahi, contoh saat menentukan hari lebaran.
Tahun kemarin terjadi insiden dikaltim, luput dari pautauan media. Golongan satu merasa terusik dengan takbiran yang sudah dimulai, timbul kericuhan.Herankan, sebut agama damai tapi tak ada yang mau mengalah
.


Ini poin yang cukup penting. Tanpa kehadiran non-muslim pun, muslim suka bantai muslim.

Setelah Abu Bakar menjadi amirul mukminin (pemimpin umat), muslim terlibat perang dengan muslim yang murtad (perang rida). Waktu Ali Abi Talib jadi pemimpin umat, dia dibantai saat shalat di mesjid. Sejak itu terjadi perpecahan antara Syiah dan Sunni. Hingga sekarang Syiah dan Sunni masih aja saling bantai:

http://www.independent.co.uk/news/world ... 39525.html

The vicious schism between Sunni and Shia has been poisoning Islam for 1,400 years - and it's getting worse

PAUL VALLELY Wednesday 19 February 2014

The war in Syria began much earlier than is generally recognised. The conflict actually began in the year 632 with the death of the Prophet Mohamed. The same is true of the violence, tension or oppression currently gripping the Muslim world from Iraq and Iran, though Egypt, Bahrain and Saudi Arabia to Yemen, Pakistan and Afghanistan.

A single problem lies behind all that friction and hostility. On Tuesday, Britain's leading Muslim politician, the Foreign Office minister Baroness Warsi, obliquely addressed it in a speech she made in Oman, the Arab state at the south-east corner of the Arabian Peninsula strategically positioned at the mouth of the Persian Gulf. The religious tolerance of the Sultanate, she suggested, offered a model for the whole of the Islamic world. It certainly needs such an exemplar of openness and acceptance.

What most of the crucibles of conflict in the Middle East have in common is that Sunni Muslims are on one side of the disagreement and Shia Muslims on the other. Oman is unusual because its Sunni and Shia residents are outnumbered by a third sect, the Ibadis, who constitute more than half the population. In many countries, the Sunni and the Shia are today head-to-head.

The rift between the two great Islamic denominations runs like a tectonic fault-line along what is known as the Shia Crescent, starting in Lebanon in the north and curving through Syria and Iraq to the Gulf and to Iran and further east.

The division between Sunni and Shia Muslims is the oldest in the Middle East - and yet it is one which seems increasingly to be shaping the destiny of this troubled region as thousands of devotees from both sides pour into Syria. Jihadist al-Qa'ida volunteers on the Sunni side and Hezbollah militants on the Shia, are joining what is fast becoming a transnational civil war between the two factions.

There are around one and a half billion Muslims in the world. Of these, somewhere between 10 and 20 per cent - estimates vary considerably - are Shia. In most countries these Shia are minorities in a Sunni homeland. But in Iraq, Iran, Bahrain and Azerbaijan they outnumber their co-religionists.

What makes Syria different is that there a Sunni majority is ruled by a Shia minority. The Alawites, the sect to which President Bashar al-Assad and much of his army officer elite belong, are Shia. That situation is the mirror opposite of Iraq under Saddam, where a Sunni strongman lorded it over a Shia majority - until the invasion of Iraq, when elections put the Shia in charge, insofar as anyone can be said to be running that chaotic country.

The division between the two factions is older and deeper even than the tensions between Protestants and Catholics which bedevilled Europe for centuries. The two Christian denominations had a shared history for 1500 years. By contrast the rift between the two biggest Muslim factions goes right back to the beginning - and a row over who should succeed the Prophet Mohamed as leader of the emerging Islamic community when he died in the early 7th century.

In the last 10 years of his life Mohamed inflicted total defeat on the pagan tribes of Mecca and by doing so united the entire Arabian peninsula. Around 100,000 people had submitted to the rule of Mohamed and of Allah. Tribal alliances in Arabia in those days usually disintegrated on the death of the leader, or after the short-term military objectives had been met and the spoils divided. Often succession would pass to the leader' s son. But Mohamed had no son, only a daughter. And his inheritance was spiritual as well as political.

The majority of his followers thought his closest associate, Abu Bakr, should take over. They became the Sunnis. But a minority thought the Prophet's closest relative, his son-in-law and nephew Ali, should succeed.

Shia is an abbreviation of Shiat Ali "the party of Ali". Intrigues and violence followed, with Mohamed's widow Aisha (who was also the daughter of Abu Bakr) leading troops against Ali. Eventually Ali was killed, as was his son Hussein, and persecution and martyrdom became ingrained in the Shia psyche. As the years passed rift hardened into schism. The seeds of civil war had been sown.

The two sides agreed on the Quran but had different views on hadith, the traditions recorded by Mohamed's followers about what he had said and done in his life. Diverging traditions of ritual, law and practice soon emerged. A clerical hierarchy, topped by imams and ayatollahs, became crucial in Shi'ism. By contrast, Sunni Muslims felt no need of intermediaries in their relationship with God - an approach which has abetted the rise of extremist zealots like al-Qa'ida. The Sunnis became happy to depend upon the state, which their adherents mostly controlled.

The chief Shia religious festival became Ashura when devotees would beat themselves to commemorate the death of the Prophet's grandson Hussein at the Battle of Karbala in 680. Various Shia sub-sects formed, including the fanatical Assassins, the Alawites in Syria and the Ismailis, whose leader is the Aga Khan. Some mystical sufi movements created a bridge between Sunni and Shia but hardline Sunnis regard the Shia practice of venerating saints and visiting shrines as heretical - which is why Sunni extremists bomb Shias on pilgrimage in places like Karbala in Iraq today.

Yet for much of the 1,400 years since the death of the Prophet the majority of Sunni and Shia Muslims have not routinely allowed their theological differences to create hostility. Some Sunnis included ritual denunciations of Ali in their prayers, but in many times and places the two sects have co-existed peacefully.

From time to time, however, violence has flared in which the Shia, in the main, have been brutally and even genocidally persecuted. In 1514 an Ottoman sultan ordered the massacre of 40,000 Shia. Mughal emperors in India between the 15th and 19th centuries routinely executed Shia scholars, burned their libraries and desecrated their sacred sites. Inter-communal violence has recurred in Pakistan.

There have been periods and places of concord. In 1959 the most influential centre of Sunni scholarship, al-Azhar University in Cairo, admitted Shia jurisprudence to its curriculum. In Azerbaijan, where the Shias are in the majority, there are mixed mosques where both sects pray together. But early in the 20th century the Saudi royal family made discrimination against the Shia official and destroyed most of the Shia holy places. With the rise there of the Sunni fundamentalism known as Wahhabism, severe restrictions have been placed on Shia practice and its leaders jailed. Some Saudi scholars brand Shi'ism as a heresy "worse than Christianity or Judaism".

The fanatics of al-Qa'ida have been nurtured in this Wahhabi ideology. Some of them consider the Shia to be not merely heretics but apostates - and the punishment for apostasy, they say, is death.

Over the years the division has been exploited by outsiders. British colonialists in Iraq in the 1920s used an elite of Sunni army officers to suppress a Shia rebellion, paving the way for Saddam's Sunni minority rule, in which Shia clerics were regularly executed. The legacy has been that most of the 6,000 killings over the past year in Baghdad are Sunni on Shia and vice-versa. Now this ruthless sectarianism has spread to Syria.

Two major developments have triggered the escalation of tension between Sunni and Shia in recent years. The first was the Islamic revolution in Iran in 1979 when the rule of the pro-Western Shah was overthrown and replaced with a Shia theocracy with Ayatollah Khomeini at the head. Khomeini did his best to build good relations between Shia and Sunni inside Iran but other leaders, religious and secular, have since been more divisive. And Khomeini was from the outset adversarial to the Sunni aristocrats who led Saudi Arabia - calling them American lackeys as well as "unpopular and corrupt" dictators.

Today in Iran, though Christian churches are tolerated, the million Sunnis in Tehran have no mosque of their own. There are no Sunnis in top government. Sunni businessmen have difficulty getting import and export licences. Huge numbers of ordinary Sunnis are unemployed. The situation in Saudi Arabia is the exact reverse, with Shia on the receiving end of the discrimination.

From time to time there are attempts to insist that the tensions between Iran and Saudi Arabia are not religious. In 2007 King Abdullah of the House of Saud met the Iranian President Mahmoud Ahmadinejad and, with public hugs, spoke of a thaw in relations between the two regional powers - and condemned those who were trying to fuel the fire of strife between Sunni and Shia.

But it changed nothing in the realpolitik. Each oil-producing giant sees the other as a huge obstacle to its national interests. Geopolitics is the reality but religious vision is the tribal badge it wears.

The invasion of Iraq instigated by George Bush and Tony Blair in 2003 was the second big factor in the deterioration of Sunni-Shia relations. Saddam Hussein led a Sunni elite which governed Iraq's Shia majority with a reign of state terror. The US had backed Saddam in Iraq's war with Iran throughout the 1980s, in which half a million troops died.

But after 9/11 the US changed its mind about Saddam, overthrew him and brought democracy to Iraq. The resulting election placed in power leaders from the Shia majority who have excluded the Sunni minority - who have responded with the car bombs which are killing thousands in Baghdad and elsewhere. Al-Qa'ida jihadists have flooded into the country to join Sunni terrorists in attacking the Shia government. And now the polarised sectarian conflict has spilled over into Syria.

When the Arab Spring reached Syria in 2011 it began as a protest against the corruption, nepotism and human rights abuses of the Assad government. But within two years the armed uprising against the regime was transformed.

Rebels motivated by political indignation, who received limited backing from Western governments, slowly became outnumbered by rebel groups with extreme Islamist motivation fighting to create what they call the Islamic State of Iraq and Syria (ISIS).

These jihadists have come from across the Islamic world but they are backed by Saudi cash. More recently Shia militants from the Lebanese paramilitary group Hezbollah have arrived to support the Alawite-led army of the Assad regime. Full-blown civil war is the result.

What all this means is that Sunni and Shia are locked in conflict all across the Shia Crescent. As each side steps up its activities, the other feels more threatened and hardens its response in turn.

Sunni-Shia tensions are increasing across the world as a result. They are on the rise in Afghanistan, Pakistan, Turkey, Kuwait, Lebanon, Bahrain, Libya, Tunisia, Malaysia, Egypt, and even in London as issues of identity, rights, interests and enfranchisement find sectarian expression.

The tensions are deep-rooted in wider economic and geopolitical concerns. But the risk - given the long history of division and tension - is that predictions of a transnational civil war between Sunni and Shia could become a self-fulfilling prophecy.


Itu baru Sunni bantai Syiah. Belum lagi Sunni bantai Ahmadiyah:

http://thepersecution.org/
Persecution of Ahmadis Spreads
By Zofeen Ebrahim

KARACHI, Nov 22, 2011 (IPS) — “Hatred against us has now spread to small towns and villages,” Saleemuddin, spokesperson of the persecuted Ahmadiya community in Pakistan, told IPS.

The Ahmadis believe that Mirza Ghulam Ahmad, a 19th century cleric, “was the messiah promised by God”. Such beliefs are seen by orthodox Muslims as unacceptable. Pakistan has declared its four million Ahmadis to be non-Muslim.

Speaking to IPS over the phone from Rabwah – a city in the Punjab province also known as Chenab Nagar – which is 95 percent Ahmadi, Saleemuddin added, “We are in a fix – if we say we are Muslims, we will be charged and sentenced; but we cannot say we are non-Muslim when we are Muslims.”

On May 28, last year, 94 members of the Ahmadi community were massacred in their mosques during the Friday congregation in the eastern city of Lahore. Since then, Saleemuddin said, there has been a marked increase in persecution, with 11 more people killed.

Last year, the Punjab government made it mandatory for students to reveal whether they were ‘Muslim or non-Muslim’ before being admitted to school or college, or even before registering for the board exams.

Two months ago Raziatul Bari, a 23-year-old English teacher at Chenab Public School in the Punjab village of Dharanwali, was sacked from work. The same afternoon ten students – some from Chenab Public School and some, like four-year old nursery student Manahil Jameel, from the Muslim Public School – were expelled.

Yasser Arafat, the principal of Chenab Public School, told IPS, “The teacher was preaching her faith in school despite warnings, so she was asked to leave. The students left in protest.”

Arafat charged that the students and the teacher want “international attention so they can seek asylum.”

Bari, who had studied at Chenab Public before becoming a teacher there, said she had never faced a problem like this before.

“It all began a few months ago when a cleric came and poisoned our village,” she told IPS. Following the cleric’s visit, Arafat asked Bari on several occasions to convert to Islam. “Each time I would tell him I was a Muslim,” Bari said, adding that her insistence was in vain.

Of the 210 households in Dharanwali, Bari says just nine belong to Ahmadis, who live in constant fear.

“Today our children have been expelled from schools, tomorrow we may be forced to leave our homes. Where will we go?“

For years Ahmadis in Pakistan have kept a low profile, living in constant fear and humiliation. Now the hatred has spread and the oppressors have become more belligerent, which has led to several instances of overt faith-based persecution.

In June, pamphlets listing the names and addresses of Ahmadi families alongside messages inciting murder were distributed in the Punjab city of Faisalabad. Several months later 55-year-old Naseem Ahmed, whose name had appeared on that list, was shot dead in his home.

In another case, the local cleric of a small village in Punjab issued a severe edict after seeing the sons of a deceased Ahmadi offering funeral prayers for their father: “Anyone who offers prayers for a kafir (an infidel, in this case an Ahmadi) gets expelled from Islam.”

This anti-Ahmadi sentiment is not restricted to Punjab alone. In Quetta, the provincial capital of Balochistan, a group of clerics forced an Ahmadi to ‘renounce’ his beliefs, warning him that if he refused his business would be set aflame and he would be killed.

According to Pakistan’s constitution, the Ahmadi minority cannot call themselves Muslims, are banned from referring to their places of worship as mosques and cannot even sing hymns in praise of Prophet Muhammad.

Meanwhile the government of Pakistan has updated the electoral list for the forthcoming 2013 national elections to include a new column for religion, meaning that if Ahmadis choose to cast their vote, they will be forced to mark this new form, thereby accepting their designated ‘status’ as non-Muslim.

The new form states that any citizen who declares himself a Muslim also affirms that “he believes in the finality of Prophet Muhammad; that he is not a follower of any person who claims to be a prophet after Muhammad and does not call himself an Ahmadi.”

Qari Shabbir Ahmed Usmani, a leading cleric for Khatme-Nabuwat Momin, one of the several religious movements in Pakistan that aims to protect the sanctity of Prophet Muhammad, has been living in Chenab Nagar since 1976. He believes that if the constitution has declared Ahmadis non-Muslim, they should accept that status if they want to continue living in the country.

“They lead astray the true believers and want Pakistan to disintegrate. They are enemies of our country,” Usmani said, adding he has never maintained any “social contact” with Ahmadis.

But Ali Dayan Hasan, the Pakistan director of Human Rights Watch, told IPS that the government’s move to update the electoral lists was a “historical blunder”, adding that the “unwillingness” of the government to either repeal or amend discriminatory legislation has made it “complicit” in abuses perpetrated against the Ahmadis.

Since 1974, various civilian and military governments have passed a series of ordinances that discriminate against Ahmadis.

Hasan said, “the legal apartheid that the state instituted against Ahmadis in 1974 has led to increased social apartheid over the decades.”

Describing the recent expulsion of students and the teacher in Dharanwali as “obscenely abusive”, Hasan said Pakistan’s state and some sections of its society “appear determined to deny Ahmadis, Christians and any others who question bigotry and prejudice any place at all in the social fabric.”

Saleemuddin, too, blames the government for stoking hatred against his community. “It has allowed extremist clerics to hold hate campaigns against our community,” he said.

Rights groups and the usually raucous media have been virtually silent in the face of such blatant discrimination. “The role of the media in our society is deeply flawed,” Kamila Hyat, a rights activist and journalist told IPS. “The same biases that pervade the rest of society also influence the reporting of these cases.” (END)


Di awal-awal saya hanya membahas mitos agama damai berdasarkan fiqh. Itu menilik kedamaian islam melalui Quran, Sunna, dan ijma para mujtahid. Tapi kalau menilik kedamaian islam melalui perilaku umat muslim yang suka menyerang sesama muslim, contohnya luar biasa banyak:

Re: Bener gak sich agame islam agame damai? BAG I
viewtopic.php?f=94&t=48419

Bener gak sich agame islam agame damai? SURIAH!
viewtopic.php?f=94&t=51138

Bener gak sich agame islam agame damai? IRAK!
viewtopic.php?f=94&t=51149

Bener gak sich agame islam agame damai? PAKISTAN
viewtopic.php?f=94&t=51215

Secara psikologis, keyakinan yang dipegang seseorang akan mempengaruhi perilaku dirinya. Kalau melihat perilaku umat muslim yang hingga sekarang masih suka membantai sesama muslim sendiri, kemungkinan besar ada yang salah dengan keyakinan tersebut.
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Re: STATUS JIHAD DALAM FIQH

Postby Kibou » Wed Aug 26, 2015 2:36 pm

Mari kita lihat penyebab meningkatnya penindasan umat islam terhadap penganut ahmadiyah di masa kini.

Pada tahun 1974, Liga Muslim Dunia mengadakan konferensi di Arab Saudi. Berikut laporannya:

http://alhafeez.org/rashid/rabita.html
Bismillah alRehman alRaheem

Anti Ahmadiyya Movement in Islam
25th August 2000

1974 Declaration by World Muslim League
(Rabita al-Alam al-Islami)

by
Mohammad Bashir

World Muslim League held its annual conference at Makkah Al-Mukaramma Saudi Arabia from 14th to 18th of Rabiul Awwal 1394 H (April 1974) in which 140 delegations of Muslim countries and organizations from all over the world participated. I (Mohammad Bashir) too was there in this Conference alongwith the other journalists from all over the world. The Conference unanimously adopted the following Resolution regarding Qadianism.

Qadianism or Ahmadiyyat: It is a subversive movement against Islam and the Muslim world, which falsely and decietfully claims to be an Islamic sect; who under the guise of Islam and for the sake of mundane interests contrives and plans to damage the very foundations of Islam.

Its eminent deviations from the basic Islamic principles are as follows:

1. Its founder claimed that he was a Prophet.
2. They deliberately distort the meanings of the verses of the Holy Quran.
3. They declared that Jehad has been obolished.

Qadianism was originally fostered by the British imperialism. Hence it has been flourishing under her flag. This movement has completely been disloyal to and dishonest in affairs of the Muslim Ummah. Rather, it has been loyal to Imperialism and Zionism. It has deep associations and cooperation with the anti Islamic forces and teachings especially through the following nefarious methods:

- Construction of mosques with the assistance of the anti Islamic forces wherin the misleading Qadiani thoughts are imparted to the people.
- Opening of schools institutions and orphanages wherein the people are taught and trained as to how they can be more anti Islamic in their activities. They also published the corrupted versions of the Holy Quran in different local and international languages.

In order to combat these dangers, the Conference recommends the following measures:

1. All the Muslim organization in the world must keep a vigilant eye on all the activities of Qadianisin their respective countries; to confine them all strictly to their schools, institutions and orphanages only. Moreover the Muslims of the world be shown the true picture of Qadianism and be briefed of their various tactics so that the Muslims of the world be saved from their designs .
2. They must be declared non Muslims and ousted form the fold of Islam. And be barred to enter the Holy lands.
3. There must be no dealings with the Qadianis. They must be boycotted socially , economically and culturally Nor they be married with or to Nor they be allowed to be buried in the Muslims graveyards. And they be treated like other non Muslims.
4. All the Muslim countries must impose restrictions on the activities of the claimant of Prophethood Mirza Ghulam Ahmed Qadiani’s followers; must declare them a non Muslim minority must not etrust them them with any post of responsibility in any Muslim country.
5. The alterations effected by them in the Holy Quran must be made public and the people be briefed of them and all these be prohibited for further publication.
6. All such groups as are deviators from islam must be treated at par with the Qadianis.
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Re: STATUS JIHAD DALAM FIQH

Postby Kibou » Wed Aug 26, 2015 3:06 pm

Dari konferensi Liga Muslim Dunia di atas, salah satu alasan menyatakan ahmadiyah sebagai kafir adalah:

3. They declared that Jehad has been obolished.


Ternyata ahmadiya melarang jihad. Itu salah satu sebab ahmadiya dianggap sesat oleh muslim.

Benarkah ahmadiya melarang jihad? Coba kita lihat dari situs ahmadiya sendiri:

https://www.alislam.org/jihad/sword.html

Jihad with Sword

One of the reasons for which Hazrat Mirza Ghulam Ahmad, the Founder of the Ahmadiyya Sect in Islam has been branded as Kafir is that he has denounced Jihad. We give below an excerpt from his writings in which he has given an exposition of the kind of Jihad which he has forbidden. It is easy to see from it that the Jihad which he has denounced consists in propagating Islam at the point of sword. Such a Jihad has no authority in the Holy Quran or the Traditions of the Holy Prophet (peace and blessings of Allah be upon him). The Holy Quran rejects it by pronouncing there should be no compulsion in religion (2:257). The Promised Messiah explains in this article that early wars of Islam were fought in self defence only and that Islam strongly condemns those ignorant Muslims who seek to become Ghazis by killing innocent non-Muslims.

In fact this view of Jihad presents Islam in the most detestable form and by generating enmity and hatred amongst non-Muslims alienates them from it irrevocably. Everyone would tremble in the company of such a bigoted Muslim, for at any moment he might choose to be Ghazi and make a short work of him. This would, indeed defeat the very object of Islam, which is to win over the whole mankind by preaching its message of love and amity.


Ternyata memang ahmadiya melarang pengikutnya berjihad untuk menyebarkan agama islam. Tapi sesuai dengan dalil-dalil fiqh islam Sunni yang sudah kita bahas panjang lebar di awal, jihad untuk menyebarkan agama islam itu hukumnya WAJIB bagi umat islam.

Alasan lain mengapa ahmadiya dianggap kufr adalah karena:

2. They deliberately distort the meanings of the verses of the Holy Quran.


Ternyata ahmadiya menyelewengkan makna ayat al quran. Contohnya seperti apa yah? Mungkinkah seperti ini:

One of the reasons for which Hazrat Mirza Ghulam Ahmad, the Founder of the Ahmadiyya Sect in Islam has been branded as Kafir is that he has denounced Jihad. We give below an excerpt from his writings in which he has given an exposition of the kind of Jihad which he has forbidden. It is easy to see from it that the Jihad which he has denounced consists in propagating Islam at the point of sword. Such a Jihad has no authority in the Holy Quran or the Traditions of the Holy Prophet (peace and blessings of Allah be upon him). The Holy Quran rejects it by pronouncing there should be no compulsion in religion (2:257). The Promised Messiah explains in this article that early wars of Islam were fought in self defence only and that Islam strongly condemns those ignorant Muslims who seek to become Ghazis by killing innocent non-Muslims.


Tapi tentu saja, mencomot satu ayat "damai" tanpa MENGHIRAUKAN belasan ayat "pedang" adalah metodologi sembrono yang menyalahi usul al-fiqh (prinsip penarikan hukum dalam islam). Ini menentang ijma para mujtahid yang telah menetapkan jihad pedang sebagai KEWAJIBAN umat islam.

Ingat:

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.]”


Muslim manapun yang berani mengharamkan apa yang sudah ditetapkan islam sebagai wajib, dianggap telah murtad dan kufr!

Setelah menetapkan bahwa ahmadiya itu kafir, Liga Muslim Dunia kemudian menghimbau umat islam untuk memperlakukan penganut ahmadiya secara "khusus". Salah satu cara adalah dengan:

3. There must be no dealings with the Qadianis. They must be boycotted socially , economically and culturally Nor they be married with or to Nor they be allowed to be buried in the Muslims graveyards. And they be treated like other non Muslims.


Ternyata ahmadiya harus diperlakukan seperti non-muslim lainnya: dengan cara diboikot secara sosial, ekonomi dan budaya! Oh, agama yang sangat damai!
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Re: STATUS JIHAD DALAM FIQH

Postby kuisa » Wed Aug 26, 2015 4:32 pm

Islam memang mengatur segala hal kok, termasuk peperangan, mulai dari niat perang, perang mana yg dibolehkan, yang wajib, yang dilarang, aturan berperang dan seterusnya. Tapi menganggap Islam=perang sama saja menghina intelektualitas Pak Kibou sendiri, karena kristen berdiri diatas genosida, mulai dari Theodosius, inkuisisi, kolonial, dan yang terbaru afrika tengah, bahkan kristen menjadi pendukung genosida israel atas palestina. Yahudi sebagaimana digambarkan bible tegak diatas genangan darah pembantaian atas perintah tuhan oleh Yosua, Saul, Samuel, bahkan sampai hari ini oleh israel.

Adapun sejauh mata memandang ISIS adalah buatan CIA/MOSSAD, perlu menilai sesuatu tanpa keberpihakan untuk membuat kesimpulan yang benar.
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Re: STATUS JIHAD DALAM FIQH

Postby Joe Andmie » Wed Aug 26, 2015 6:49 pm

kuisa wrote:Islam memang mengatur segala hal kok, termasuk peperangan, mulai dari niat perang, perang mana yg dibolehkan, yang wajib, yang dilarang, aturan berperang dan seterusnya.



Saya tambahkan ayat yang pernah saya hafal..
“Telah diwajibkan atas kamu berperang, padahal berperang itu adalah sesuatu yang kamu benci. Dan bisa jadi kamu membenci sesuatu, padahal sesuatu itu baik bagimu. Dan bisa jadi (pula) kamu menyukai sesuatu, padahal sesuatu itu buruk bagimu. Alloh mengetahui sedang kamu tidak mengetahui.” (Al-Baqarah: 216)

Oh ya, maaf selamat anda ternyata tak menghilang,tentu sudah mempersenjatai amunisi yang komplit untuk jihad disini ya.
Baguslah, jika kamu tuduh ISIS sedemikian rupa, otak kamu masih sehat tidak ikut mati konyol disana.
Nah, saya tunggu bantahan saudara terhadap tulisan Pak Kibou.
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Re: STATUS JIHAD DALAM FIQH

Postby Joe Andmie » Thu Aug 27, 2015 12:15 pm

Alloh swt bersabda

“Hai nabi, kobarkanlah semangat orang-orang mukmin itu untuk berperang. Jika ada dua puluh orang yang sabar diantara kamu, niscaya mereka dapat mengalahkan dua ratus orang musuh. Dan jika ada seratus orang yang sabar diantara kamu, mereka dapat mengalahkan seribu dari orang kafir, sebab orang-prang kafir itu tidak mengerti.” (A;-Anfal: 65)

Selanjutnya sabda Alloh swt,

“Perangilah orang-orang yang tidak beriman kepada Alloh dan hari kemudian serta tidak mengharamkan apa yang telah diharamkan Alloh dan rasul-Nya dan tidak beragama dengan agama yang benar, yaitu orang yang telah diberi Al-Kitab
sampai mereka mau membayar jizyah dengan patuh sedang mereka dalam keadaan tunduk.” (At-Taubah: 29)

Ini wahyu sahih langsung dari Alloh swt kepada nabinya, wajib dilaksanakan.

Hai, Pak kuisa. Kamu kok alergi sama saya, mau saya bantu tunjukkan tempat untuk mendapatkan rezeki secara konstan dan cepat, dan jangan khawatir ini tidak melanggar hukum apapun, Banyak Jenderal plus ulama yang kesana, jika bertentangan pasti sudah ambruk sama ormas islam ,nih alamat prakteknya...
Kibodo..Alamat Praktek :
Desa Argo Mulyo, No.27 Kec.Cangkringan Kab.Sleman-Jogjakarta.
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Re: STATUS JIHAD DALAM FIQH

Postby Kibou » Thu Aug 27, 2015 12:59 pm

Teman-teman,

Karena trit ini berada di ruang Resource Centre, maka saya mohon perdebatan dilakukan di trit lain. Walaupun tidak ada mod tapi tata tertib IFF tetap kita patuhi.

Untuk berikutnya saya akan membahas lebih lanjut mengenai Liga Muslim Dunia dan juga jihad menurut mendiang Abdul Aziz bin Abdullah bin Baz, Mufti Arab Saudi. Mohon bersabar.

Salam hangat untuk semua.
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Re: STATUS JIHAD DALAM FIQH

Postby Joe Andmie » Thu Aug 27, 2015 11:09 pm

Kibou wrote: Teman-teman,

Karena trit ini berada di ruang Resource Centre, maka saya mohon perdebatan dilakukan di trit lain. Walaupun tidak ada mod tapi tata tertib IFF tetap kita patuhi.

Untuk berikutnya saya akan membahas lebih lanjut mengenai Liga Muslim Dunia dan juga jihad menurut mendiang Abdul Aziz bin Abdullah bin Baz, Mufti Arab Saudi. Mohon bersabar.

Salam hangat untuk semua.


Maaf bro Kibou, telah mengotori trit ini.
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Re: STATUS JIHAD DALAM FIQH

Postby Kibou » Fri Aug 28, 2015 10:52 am

Joe Andmie wrote:Maaf bro Kibou, telah mengotori trit ini.


Justru komentar-komentar dari Bro Joe dan Sis Mie malah mendorong saya untuk menyelidiki masalah fiqh jihad secara lebih mendalam. Sesungguhnya materi utama pembahasan trit ini sudah rampung di halaman pertama. Posting-posting yang saya tambahkan adalah contoh lapangan dan kondisi riil yang kita temukan sekarang di saat gerakan jihad bangkit di mana-mana. Thank you, Bro Joe dan Sis Mie.
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Re: STATUS JIHAD DALAM FIQH

Postby Kibou » Sat Aug 29, 2015 12:56 pm

Sekilas pandang Liga Muslim Dunia

Berikut adalah misi dan tujuan Liga Muslim Dunia yang saya ambil dari situs resminya. Saya sertakan juga komentar saya:

http://www.themwl.org/Profile/default.aspx?l=EN

Introduction

The Muslim World League is an international non governmental Islamic organization based in the Holy City of Makkah. It is engaged in propagating the religion of Islam, elucidating its principles and tenets, refuting suspicious and false allegations made against the religion. The League also strives to persuade people to abide by the commandments of their Lord, and to keep away from prohibited deeds. The League is also ready to help Muslims solve problems facing them anywhere in the world, and carry out their projects in the sphere of Da'wa, education and culture. The League, which employs all means that are not at variance with the Sharia (Islamic law) to further its aims, is well known for rejecting all acts of violence and promoting dialogue with the people of other cultures.


Ngakunya menolak segala bentuk kekerasan, tapi kenapa tidak mengharamkan jihad pedang seperti yang dilakukan ahmadiyah? Ahmadiyah yang mengharamkan jihad pedang malah dituduh menyelewengkan ayat quran...

Charter

We the members of the Muslim World League, representing it religiously, hereby undertake before God, Almighty to:
· Discharge our obligation towards God, by conveying and proclaiming His Message all over the world. We also reaffirm our belief that there shall be no peace in the world without the application of the principles of Islam.


"Damai" dalam islam maksudnya seluruh dunia sudah tunduk kepada syariah islam.

· Invite all communities to vie with one another for the common good and happiness of mankind, establish social justice and a better human society.
· Call upon God to bear witness that we do not intend to undermine, dominate or practice hegemony over anyone else.


Ini jelas bohong, karena di bawah kuasa hukum syariah islam, hak-hak non-muslim dan muslimah dikebiri.

Hence, in order to further these goals, we intend to:
· Unite the ranks of the Muslims, and remove all divisive forces from the midst of the Muslim communities around the world.
· Remove obstacles in the way of establishing the Muslim world union.
· Support all advocates of charitable deeds.
· Utilize our spiritual as well as material and moral potentialities in furthering the aims of this charter.
· Unify efforts in order to achieve these purposes in a positive and practical way.
· Reject all the pretenses of ancient as well as contemporary Jahiliah (attitudes of the pre-Islamic era).
· Always reaffirm the fact that Islam has no place for either regionalism or racism.


Menyingkirkan segala halangan yang menghambat bersatunya muslim sedunia. Ini bisa jadi adalah cita-cita untuk mendirikan kalifah (caliphate) islam seperti masa lalu. Semoga sih tidak demikian. Mari kita lihat apa yang dikatakan manual fiqh mengenai pembentukan kalifah:

THE OBLIGATORY CHARACTER OF THE CALIPHATE

o25.1 (Mawardi:) The reason the office of supreme leadership has been established in Sacred Law is to fulfill the caliphal successorship to prophethood in preserving the religion and managing this-worldly affairs. The investiture of someone from the Islamic Community (Umma) able to fulfill the duties of the caliphate is obligatory by scholarly consensus (def: b7), though scholars differ as to whether its obligatory character is established through reason or through Revealed Law. Some say that it is obligatory by human reason, because of the agreement of rational individuals to have a leader to prevent them from wronging one another and to come between them when conflict and arguments arise. Without authorities, there would be a chaos of neglected people and a disorderly mob. Others hold that it is obligatory not through reason, but rather through Sacred Law, for the caliph performs functions that human reason might not otherwise deem ethically imperative, and which are not entailed by reason alone, for reason are not entailed by reason alone, for reason merely requires that rational beings refrain from reciprocal oppression and strife, such that each individual conform with the demands of fairness in behaving towards others with justice and social cohesion, each evaluating their course with their own mind, not anyone else's, whereas Sacred Law stipulates that human concerns be consigned to the person religiously responsible for them.

Allah Mighty and Majestic says.
"You who believe, obey Allah and obey the Propeht and those of authority among you" (Koran 4:59).

thereby obliging us to obey those in command, namely the leader with authority over us.

Abu Hurayra relates that the Propeht (Allah bless him and give him peace) said.
"Leaders shall rule you after me, the godfearing of them ruling you with godfearingness and the profligate ruling you with wickedness. So listen to them and obey them in everything that is right; for if they do well, it will count for you and for them, and if they do badly, it will count for you and against them."(al-Ahkam al-sultaniyya wa al-wilayat al-diniyya (y87),(5-6)

o25.2 (H: The caliphate is a communal obligation (def: c3.2) just as the judgeship is (S: because the Islamic community needs a ruler to uphold the religion, defend the sunna, succor the oppressed from oppressors, fulfill rights, and restore them to whom they belong).)


Fiqh islam Sunni di atas sudah jelas: mendirikan kalifah itu hukumnya wajib bagi umat islam.

Means of furthering our goals

· Calling on individuals, communities and state entities to abide by the rules of the Sharia (Islamic law).
· Coordinating the activities of Islamic activists in the world.
· Enhancing the methods of Islamic propagation in conformity with the Holy Qur'an and the Sunnah.
· Raising the standard and productivity of Muslims in the fields of media, education, Da'wah and culture.
· Organizing seminars and refresher courses.
· Taking advantage of the Hajj seasons to bring Muslim intellectuals together, and encourage the exchange of views among them.
· Supervising the activities of the Fiqh Council.
· Supporting efforts to promote and raise the standard of the Arabic language.
· Establishing Islamic bureau and centers to further Islamic purposes.
· Providing people affected by war and natural disasters with emergency relief.
· Helping activate the role and the maintenance of Mosques.


Sekali lagi, islam yang sesungguhnya tidak puas jika hanya muslim yang tunduk kepada syariah islam. Non-muslim pun juga harus tunduk kepada syariah islam. Semua usaha memajukan islam harus sesuai dengan aturan quran dan sunnah. Termasuk dengan cara jihad pedang untuk mendirikan kalifah!
Last edited by Kibou on Sat Aug 29, 2015 1:28 pm, edited 3 times in total.
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Re: STATUS JIHAD DALAM FIQH

Postby Joe Andmie » Sat Aug 29, 2015 1:14 pm

Kibou wrote:Sekali lagi, islam yang sesungguhnya tidak puas jika hanya muslim yang tunduk kepada syariah islam. Non-muslim pun juga harus tunduk kepada syariah islam. Semua usaha memajukan islam harus sesuai dengan aturan quran dan sunnah. Termasuk dengan cara jihad pedang.



Fakta dilapangan memang begitu, contoh yang paling mudah dilihat, ini juga bagian dari jihad dalam islam, yakni fatwa.
Baru-baru ini Bupati Aceh Barat memberi pernyataan yang sungguh mengejutkan. “Perempuan tidak berpakaian syariah (berhijab) layak diperkosa. Karena perempuan tidak berhijab dapat membuat lelaki terangsang.” Demikianlah isi pernyataan tersebut sebagaimana dilansir oleh sebuah media online.
Kalau islam bilang jihad sekarang tanpa pedang itu bohong besar,membasmi, membunuh tidak meluluh harus pakai pedang.
Apalagi bagi diri Sdr,Kibou yang malang melintang didunia filsafat,memikirkan untuk menghancurkan orang lain sama juga membunuh. Dasarnya, sudah harga mati tercantum dalam kitab pedoman muslim.
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Re: STATUS JIHAD DALAM FIQH

Postby Kibou » Thu Sep 03, 2015 3:22 pm

Mengharamkan apa yang sudah dihalalkan oleh Islam itu dosa, bahkan kufr. Berikut penjelasan para ulama resmi kerajaan Arab Saudi:

http://www.alifta.com/Fatawa/FatawaChap ... 1&BookID=7

(Part No. 4; Page No. 7)
Muslims unanimously agree that when a person regards as Halal that which is well established and known to be Haram, such as permitting Zina (sexual intercourse outside marriage), Riba (usury/interest), or Khamr (intoxicants), this constitutes Kufr (disbelief) and Riddah (apostasy from Islam).
Likewise, when a person regards that which is well established and known to be Halal as Haram, such as prohibiting meat, bread, and the like, they thereby violate the Law of Allah and have apostatized from Islam.


Mengharamkan yang halal (dibolehkan) saja sudah dosa bahkan bisa dianggap kufr. Apalagi mengharamkan apa yang wajib! Tidak heran penganut amhadiyah banyak dibantai oleh Sunni.

Mari kita simak apa yang dikatakan Ibn Baz (mendiang Mufti Arab Saudi) mengenai jihad menyerang non-muslim:

http://www.alifta.com/Fatawa/FatawaChap ... &BookID=14

Jihad (fighting/striving in the Cause of Allah) is one of the best deeds and acts of obedience that draw a person close to Allah (Exalted be He). Rather, it is the best thing that pious people can offer after doing the prescribed acts of worship, because it results in granting victory for the believers, elevating religion, suppressing the disbelievers and hypocrites, spreading the Islamic call among people, bringing people from darkness to light and facilitating the spread of Islamic virtues and its just rulings among people as well as many benefits and good return for Muslims.


Hukumnya wajib bagi umat islam:

It is a collective obligation upon Muslims; if some fulfill it, the burden will be lifted from the others.


Jihad for the cause of Allah is one of the greatest and most important Islamic rituals and obligations.


Salah satu tujuan utama jihad menyerang non-muslim adalah untuk menyebarkan agama islam dan merampas wilayah non-muslim:

Allah then orders them to rejoice with that bargain which will not only ensure them of the great reward and good end, but also make the truth and its people victorious, the disbelievers and hypocrites disgraced and will pave the way to spread the Islamic religion throughout the world.


The purpose of Jihad (fighting/striving in the Cause of Allah): Jihad is divided into two kinds; Jihad for making conquests and Jihad for self defense, and both of them aim at conveying Allah's Religion, inviting people to it, taking people from darkness to the light, making Allah's Religion prevail in His Land and making (all and every kind of) worship for Allah (Alone).


These noble Ayahs (Qur'anic verses) and authentic Hadiths indicate clearly that it is obligatory to perform Jihad against disbelievers and atheists, fight them, invite to Islam and fight them because they insist on disbelief and do so till they worship none but Allah and believe in His Messenger Muhammad (peace be upon him) and follow his commands knowing that unless they do so their blood and money will not be inviolable. This includes Jihad for conquest and self defense; with no exception but for those who abide by the Jizyah (poll tax required from non-Muslims living in an Islamic state)...[/b]


Muslims have to fight and perform Jihad against those people in case of being able to do so till those people embrace Islam or pay Jizyah in submission.


The third stage is to fight disbelievers and invade them in their lands so as to prevent Fitnah (disbelief and worshipping of others along with Allah) and ensure that worship is for Allah (Alone) so that good will prevail everywhere, Islam will spread, those who invite to disbelief will be eradicated and people will enjoy judgment by the fair Islamic Shari`ah and its fair teachings.


Sebenarnya Ibn Baz tidak mengajarkan hal baru (bid'ah) atau di luar tradisi islam Sunni. Fatwa-fatwa di atas hanya sekedar mengulangi apa yang sebenarnya sudah menjadi kesepakatan (ijma') para mujtahid islam di masa lalu, seperti Imam Syafi'i.

Lalu mengapa di masa kini para mujahidin yang melaksanakan kewajiban jihad ini malah dibilang radikal? Padahal mereka hanya meneruskan tradisi mukminin sepanjang sejarah islam pasca hijrah? Pertanyaan ini akan saya coba jawab di posting berikutnya.
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Re: STATUS JIHAD DALAM FIQH

Postby Kibou » Fri Sep 04, 2015 1:52 pm

Kalau kita bagi muslim berdasarkan pemahaman mereka terhadap jihad, maka kita dapatkan penggolongan sbb:

1. Muslim yang paham jihad dan tidak menutupi. Contohnya para mujahidin yang aktif dalam organisasi jihad seperti Al-Qaeda, Isis, Boko Haram, dsb.

2. Muslim yang paham jihad tapi berusaha menutupi (taqiyya). Golongan ini sebenarnya satu tujuan dengan golongan nomor 1 (menaklukkan seluruh dunia di bawah syariah), tapi mereka berusaha menutupi karena posisi umat islam saat ini masih lemah sehingga mereka merasa pencapaian kalifah lebih cocok dilakukan dengan cara-cara non kekerasan. Jika suatu saat nanti umat islam sudah mencapai kekuatan di atas non-muslim, muslim golongan 2 ini akan mudah sekali berubah menjadi golongan 1.

3. Muslim yang memiliki pemahaman radikal terhadap jihad. Radikal maksudnya bertentangan dengan tradisi umat islam sebagaimana dijaga keasliannya oleh fiqh. Contohnya golongan bid'ah Ahmadiyah yang berani mengharamkan jihad dan beberapa tariqat sufisme.

4. Muslim yang tidak tahu menahu soal jihad. Golongan ini lebih patuh kepada hati nurani daripada syariah, sehingga pandangan mereka lebih mendekati golongan 3. Mereka umumnya menganggap golongan 1 sebagai muslim yang tidak memahami agama islam. Ironis, karena sesungguhnya muslim golongan 4 berhutang budi kepada golongan 1. Ingat, sesuai fiqh jihad, muslim yang tidak terlibat dalam jihad tidak dianggap berdosa karena sudah ada sebagian mujahidin yang mengemban kewajiban jihad menyerang non-muslim!

Bisa kita duga, mitos islam agama damai berasal dari golongan 2 dan 3 sementara golongan 4 membantu mempopulerkan taqiyya dan bid'ah dari -golongan 2 dan 3. Mitos ini akhirnya ikut menjalar juga ke kalangan non-muslim. Contohnya, Dalai Lama meyakini islam sebagai agama damai (kalau saja beliau meluangkan waktu belajar fiqh!).

Mengapa umat islam yang tadinya begitu bangga dengan kewajiban jihad, secara perlahan berubah menjadi menutupi (taqiyya) atau bahkan menentang jihad? Itu karena kalifah islam terakhir, yaitu dinasti Ottoman (Turki) dikalahkan oleh Eropa di abad ke 17.

http://historyofislam.com/contents/the- ... -siege-of/

The second siege of Vienna marks the high point of Muslim expansion in Europe. Its failure highlights the incipient weakness of Muslim armies in technology, tactics and discipline in comparison to those of the Europeans. The Ottoman retreat began about the same time as the Moghul reverses at the hands of the Marathas in India, and the Safavid losses in northern Persia to the Russians. After Vienna, the Ottomans ceased to be a threat to Europe, although the resilient Turks made recurrent efforts to reform and revitalize their institutions. A sustained counter thrust from Europe began, which was aimed initially at the Balkans and the Caucasus, but expanded over the years to North Africa and Egypt, and resulted ultimately in the destruction of the Ottoman Empire in the Great War of 1914-1918. Muslim power had passed its zenith. The hour of Europe had arrived.


Setelah kekalahan Ottoman, umat islam semakin melemah dalam percaturan dunia. Kemunduran umat islam terus berlangsung hingga jaman modern saat kalifah Ottoman pada akhirnya musnah tahun 1924. Di masa sekarang ini, umat islam berada dalam posisi lebih lemah dibandingkan non-muslim. Jihad yang tadinya difokuskan pada agresi militer sesuai tradisi masa lalu akhirnya perlahan diganti menjadi jihad non-kekerasan guna mengelabui non-muslim sembari umat islam menggalang kekuatan dan menyusun strategi (i'dad). Inilah yang sepertinya menjadi pemicu munculnya mitos agama damai.
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Re: STATUS JIHAD DALAM FIQH

Postby Joe Andmie » Mon Sep 07, 2015 2:31 pm

Kibou wrote:Kalau kita bagi muslim berdasarkan pemahaman mereka terhadap jihad, maka kita dapatkan penggolongan sbb:,,,,,,,,,,,,,,,,,


Dari point1 sampai point 4 yang disampaikan, itulah rantai mata dalam ajaran islam yang tak terpisahkan.
Pihak2 radikalisme akan menyatakan golongan moderat tidak menjalankan ajaran dengan sungguh2, demikian sebaliknya akan menyatakan, ingat menyatakan, bukan menuduh atau menvonis,kelewat batas.
Saya setuju inilah yang disebut mitos agama damai.
Ketika terjadi senggolan antara islam dan kafir, tanpa meninjau sebab akibat ramai2 ribut jihad kesana, serentak dan sepakat dari segala golongan mana saja.
giliran pemboman, teroris, pembakaran rumah ibadah pada diam membeku.
islam agama damai, saya katakan ya dan tidak.
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Re: STATUS JIHAD DALAM FIQH

Postby Kibou » Mon Sep 07, 2015 3:07 pm

Joe Andmie wrote:Dari point1 sampai point 4 yang disampaikan, itulah rantai mata dalam ajaran islam yang tak terpisahkan.
Pihak2 radikalisme akan menyatakan golongan moderat tidak menjalankan ajaran dengan sungguh2, demikian sebaliknya akan menyatakan, ingat menyatakan, bukan menuduh atau menvonis,kelewat batas.
Saya setuju inilah yang disebut mitos agama damai.
Ketika terjadi senggolan antara islam dan kafir, tanpa meninjau sebab akibat ramai2 ribut jihad kesana, serentak dan sepakat dari segala golongan mana saja.
giliran pemboman, teroris, pembakaran rumah ibadah pada diam membeku.
islam agama damai, saya katakan ya dan tidak.


Ini sebabnya Isis bisa merekrut muslim dari segala penjuru dunia dan dari berbagai tingkat ekonomi dan pendidikan. Isis mengabulkan impian umat islam yang telah terkubur nyaris 1 abad sejak bubarnya kalifah Ottoman di tahun 1924. Isis telah menunaikan kewajiban mendirikan kalifah supaya umat islam bisa kembali melancarkan jihad pedang terhadap non-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).”


Golongan 1 dan 2 tidak berbeda pandangan bahwa jihad pedang itu hukumnya wajib. Perbedaan antara kedua golongan ini adalah bahwa golongan 2 merasa umat islam belum sekuat atau lebih kuat dari non-muslim sementara golongan 1 merasa jihad pedang tetap harus dilakukan biarpun kekuatan umat islam masih belum berimbang dengan musuh. Lagipula, golongan 1 juga menyatakan bahwa status jihad saat ini adalah fard ayn (wajib bagi setiap muslim) karena ada wilayah islam yang diduduki oleh non-muslim maupun muslim moderat (muslim yang tidak memerintah berdasarkan syariah melainkan demokrasi dan HAM).

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.”


Muslim golongan 2 itu contohnya yang menduduki universitas Al-Azhar:

http://www.al-monitor.com/pulse/origina ... tates.html

Al-Azhar refuses to consider the Islamic State an apostate

Author Ahmed Fouad Posted February 12, 2015
TranslatorTyler Huffman

Egypt’s Al-Azhar issued a statement Dec. 11, 2014, refusing to declare the Islamic State (IS) apostates. “No believer can be declared an apostate, regardless of his sins,” it read. Al-Azhar's statement came as a Nigerian mufti seemingly declared IS apostates at a Dec. 4, 2014, Al-Azhar conference. Al-Azhar stated that various media outlets had misrepresented the mufti's speech.

The sheikh of Al-Azhar, Ahmed al-Tayeb, repeated his rejection of declaring IS apostates on Jan. 1, during a meeting with editors-in-chief of Egyptian newspapers. This sparked criticism from a number of religious, political and media parties, especially since Al-Azhar could have renounced the Nigerian mufti’s statement on IS without addressing the issue of whether or not Al-Azhar considers the group apostates.

In press statements, Al-Azhar representative Abbas Shoman said that the institution had not declared any person or group an apostate throughout its history. Yet, this claim was refuted by the daughter of late Egyptian author Farag Foda, Samar Farag Foda, who called into an Egyptian satellite TV program, saying, “My father’s assassination came as a result of fatwas issued by the majority of Al-Azhar’s sheikhs declaring him an apostate, because he had called for the separation of religion from politics.”

Al-Azhar’s leaders — the grand mufti and the Council of Senior Scholars — have actually never declared any person or group an apostate throughout Al-Azhar’s history, yet they have not taken any measures against Al-Azhar figures who have issued fatwas to that effect. Prominent fatwas include those by Al-Azhar’s Scholar Front, headed by Sheikh Abdul Ghaffar Aziz, who declared Foda an apostate on June 1, 1992. The Scholar Front comprises sheikhs who are considered radicals and supporters of ousted President Mohammed Morsi. Aziz was the dean of two of Al-Azhar’s colleges and among those who drafted the curriculum for Al-Azhar University. Sheikh Abd Rabbo Muftah, an inspector in the Department of Preaching at Al-Azhar, issued another notable fatwa declaring Egyptian writer Taha Hussein an apostate in 1926. Furthermore, a committee of 20 Al-Azhar scholars declared scholar Nasr Hamid Abu Zayd an apostate and demanded that he repent for the ideas that appeared in his studies. In 1995, the Egyptian judiciary charged Abu Zayd with apostasy and forcibly divorced him from his wife, forcing the couple to emigrate.

Tharwat al-Kharbawy, a Muslim Brotherhood defector, attributed Al-Azhar’s refusal to declare IS apostates to its “faith in IS’ actions,” during an interview with Ibrahim Issa on satellite TV.

One press report noted a degree of similarity between IS thought and Al-Azhar University's curriculum, which “allows for killing a Muslim who does not pray, one who leaves Islam, prisoners and infidels within Islam [those who do not have a clearly specified creed or sect]. [It also allows] gouging their eyes and chopping off their hands and feet, as well as banning the construction of churches and discriminating between Muslims and Ahl al-Kitab [Christians and Jews], and insulting them at times.”

Ahmad Ban, a researcher of Islamic Affairs, told Al-Monitor that IS' and Al-Azhar's philosophies overlap, even if their practices on the ground differ. According to him, the overlaps could stem from President Abdel Fattah al-Sisi’s call for a religious revolution against certain texts that are considered sacred. Although these texts are not considered core texts, they represent a religious heritage encompassing hundreds of years. According to the Salafist Call, Al-Azhar and some terrorist groups like IS, these ideas cannot be subject to criticism, despite the fact that they are currently “causing concern to the whole world,” as Sisi said Jan. 1.

The Salafist Call issued a statement Dec. 11, 2014, supporting Al-Azhar’s refusal to declare IS apostates. They attacked some of Al-Azhar's critics, saying they were seeking to destroy its important role in protecting Egypt. Ban said, “Some of Al-Azhar’s approaches, including its refusal to deem IS apostates, could be due to the presence of a Salafist lobby within Al-Azhar.” This notion was shared by Saadaddine al-Hilali, a professor of comparative jurisprudence at Al-Azhar University.

The Salafist Call issued its statement in support of Al-Azhar despite a video leak on Dec. 24, 2012, depicting disputes between the Salafists and Al-Azhar. The video was shot during a closed meeting between vice chairman of the board for the Salafist Call, Yasser al-Borhamy, and a number of Salafist sheikhs. In the video, Borhamy said, “Through their participation in the Constituent Assembly to draft the 2012 Egyptian Constitution, the Salafist currents tried to insert articles that would allow for ousting Al-Azhar’s Grand Mufti Ahmed al-Tayyeb at the earliest opportunity.”

Hilali told Al-Monitor, “Al-Azhar is an independent [institution] under the constitution, and it has the right to issue any fatwas and statements it wants. However, it would have been better for it to absolutely reject declaring anyone an apostate, rather than reject this for IS alone. By doing the latter, it has given itself the right to declare other persons or groups apostates if it wants, even though no one has this right.

“I’m worried about Al-Azhar retaining the ‘weapon’ of deeming persons or groups apostates, which makes it akin to churches in medieval times that monopolized religious discourse and made themselves the guardians of man’s relationship with God. The prevalence of local and international propaganda depicting Al-Azhar as the sole entity that speaks for moderate Islam could lead to this being the case. Some of this propaganda came from the US, when Secretary of State John Kerry announced that the US sought to activate Al-Azhar’s role in fighting extremism, despite the fact that it includes a number of extremist Brotherhood members and Salafists. Thus, I want to stress that Al-Azhar’s fatwas do not reflect true religion. Rather, they are the ideas of its grand mufti or Council of Senior Scholars, and [these fatwas] are binding only to those who accept them.”

Al-Azhar, which does not comment on the apostate fatwas issued by some of its scholars, confirmed its rejection of deeming IS apostates. Perhaps Al-Azhar leaders fear delving into the issue of fatwas expressing Al-Azhar’s rejection or faith in some IS ideas, or due to the presence of a Salafist lobby within Al-Azhar that was behind this statement.

The controversy surrounding Al-Azhar’s statement on IS may not dissipate until a review is carried out of Al-Azhar’s structure and curriculum. Concerning the latter, in September 2014, the US Embassy in Egypt's charge d’affaires announced that he sought to increase US scholarships for some Al-Azhar students seeking to obtain master's degrees and doctorates, even though Al-Azhar’s curriculum currently includes “calls to violence.”


Muslim dunia dengan mudahnya mengkafirkan Ahmadiyah, tapi kenapa mengkafirkan Isis susah bukan main sampai Al Azhar saja takut? Kita sudah tahu jawabnya: Isis berjasa menghindarkan muslim yang tidak terlibat langsung dalam jihad pedang dari dosa, karena kewajiban umat islam tersebut sudah diwakili oleh Isis (dan berbagai organisasi jihad lainnya).
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Re: STATUS JIHAD DALAM FIQH

Postby keeamad » Wed Sep 09, 2015 4:27 pm

Test ....
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Re: STATUS JIHAD DALAM FIQH

Postby Kibou » Fri Sep 11, 2015 10:55 am

Sekilas mengenai fatwa:

http://islamicsupremecouncil.org/unders ... fatwa.html

Definisi:

A fatwā is an Islamic legal pronouncement, issued by an expert in religious law (mufti), pertaining to a specific issue, usually at the request of an individual or judge to resolve an issue where Islamic jurisprudence (fiqh), is unclear.


Suatu fatwa (terutama yang dikeluarkan di masa sekarang), tidak wajib dituruti oleh semua muslim (sifatnya hanya optional):

However, a fatwā is not binding as is the verdict of the secular courts; while correct and applicable to all members of the Muslim faith, the fatwā is optional for the individual to respect or not.


Ini disebabkan karena di jaman sekarang tidak ada muslim yang ilmu islamnya menyamai para mujtahid jaman dulu (misalnya Imam Syafi'i):

While in the distant past there were many scholars with the knowledge required to make independent legal conclusions, there are none of that caliber today. Someone who attained this level of qualification was known as the Imam of a school of law.


Di jaman sekarang, banyak keluar fatwa yang bertolak belakang:

It often happens that different Islamic clerics issue contradictory, or competing, fatwas. This divergence of opinion is not considered an issue in Islam; in fact, a well-known saying states that such differences among scholars are God’s mercy, for they allow for different conditions and temperaments among people.


In nations that do not recognize Islamic law, Muslims confronted with competing fatwās would follow the ruling of the scholar observing their same religious tradition. If two muftis of the same tradition issue conflicting fatwās, a Muslim may choose between them.


Dengan melihat fakta-fakta di atas, mari kita analisa contoh fatwa di bawah ini:

http://www.indiatvnews.com/news/india/i ... 54407.html

Indian clerics issue fatwa against ISIS, declare it un-Islamic

IANS [ Updated 08 Sep 2015, 20:58:06 ]

New Delhi: Over 1,050 Indian Islamic scholars and clerics have issued fatwa against the Islamic State terror group and described its acts and actions as against the basic tenets of Islam.

This is the first time that such a large number of religious leaders and Imams have issued a joint fatwa against Islamic State — also known as Daesh — which has unleashed a reign of terror in the Middle East, killing thousands of innocent people.

"Islam shuns violence while Daesh perpetuates it," the edict said.

Abdul Rehman Anjari, president of the Mumbai's Islamic defence cyber cell, collected the edicts from Muslims scholars and leaders over the past few months.

These fatwas are in 15 volumes, and copies were sent to UN secretary general Ban Ki-moon and other leaders to convey Indian Muslims' views on IS activities.

It urged the international community to take immediate steps to eliminate this terror group that has caused mayhem in the region and is spreading its tentacles in the South Asian region.

The signatories to the fatwa include the Shahi Imam of Jama Masjid Syed Ahmed Bukhari, head priests of Dargah Ajmer Sharief and Nizamuddin Aulia, functionaries of Mumbai's Raza Academy, Mumbai's Jamait Ulema and the Ulema Council. Hundreds of imams and various religious leaders have also endorsed it.

Anjari said muftis and imams of all sections and sects of Islam have condemned the activities of Daesh and acknowledged it has tarnished Islam's image.

The fatwa was issued at a time when reports say that Daesh mercenaries are trying to lure Indian youth to join them.


Memang benar ada cukup banyak muslim yang mengeluarkan fatwa memboikot Isis seperti contoh di atas. Tapi sayang sekali, fatwa itu sifatnya optional alias tidak wajib dituruti:

However, a fatwā is not binding as is the verdict of the secular courts; while correct and applicable to all members of the Muslim faith, the fatwā is optional for the individual to respect or not.


Mengingat sering ada fatwa yang bertolak belakang antara satu dengan yang lain, seorang muslim boleh menuruti salah satu:

It often happens that different Islamic clerics issue contradictory, or competing, fatwās. This divergence of opinion is not considered an issue in Islam; in fact, a well-known saying states that such differences among scholars are God’s mercy, for they allow for different conditions and temperaments among people.


In nations that do not recognize Islamic law, Muslims confronted with competing fatwās would follow the ruling of the scholar observing their same religious tradition. If two muftis of the same tradition issue conflicting fatwās, a Muslim may choose between them.


Lalu mengapa para mujahidin yang bergabung dengan Isis harus peduli dengan fatwa-fatwa yang memboikot Isis? Sepertinya fatwa-fatwa semacam ini lebih ditujukan untuk memperhalus wajah islam di mata para non-muslim.

Dengan kata lain, fatwa-fatwa yang memboikot Isis hanya bisa memangkas ranting jihad tapi tidak akan bisa mencabut akarnya. Mengapa demikian? Karena:

While in the distant past there were many scholars with the knowledge required to make independent legal conclusions, there are none of that caliber today. Someone who attained this level of qualification was known as the Imam of a school of law.


Apakah yang dikatakan Imam Syafi'i (seorang mujtahid pendiri mazhab Syafi'i) mengenai jihad? Mari kita lihat kembali:

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.


Otoritas manakah yang akan dipatuhi oleh para mujahidin? Fatwa modern yang sifatnya optional? Ataukah ilmu fiqh langsung dari mujtahid seperti Imam Syafi'i?
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Re: STATUS JIHAD DALAM FIQH

Postby ivanovv777ER » Thu Sep 17, 2015 7:44 am

Mohon maaf karena OOT, tapi tampaknya sudah bisa posting yang panjang? Terima kasih.
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