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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 » Thu Sep 17, 2015 2:35 pm

ivanovv777ER wrote:Mohon maaf karena OOT, tapi tampaknya sudah bisa posting yang panjang? Terima kasih.


Bisa, dengan cara buat lebih dulu posting yang pendek (satu huruf juga bisa), submit. Setelah berhasil submit, kita bisa edit posting tersebut dengan isi yang lebih panjang. Selamat mencoba! Salam hangat.
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Re: STATUS JIHAD DALAM FIQH

Postby Utbahbinabuwaqqash » Sun Sep 20, 2015 4:46 am

Lho kenapa bos? Memangnya dulu ga bisa posting panjang2 yo?
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Re: STATUS JIHAD DALAM FIQH

Postby Joe Andmie » Sun Sep 20, 2015 6:01 am

Utbahbinabuwaqqash wrote: Lho kenapa bos? Memangnya dulu ga bisa posting panjang2 yo?


Cara satu2nya untuk sementara adalah diedit, yaitu posting dulu pendek, seperti Bro Kibou sebut.
Tidak susah kok, sesudahnya tinggal nulis semaunya .Hitung2 belajar ITlah, lumayankan kita bisa tembus hadir disini.
Memang butuh koneksi yang kencang, diIndo bolt cukup mumpumi.
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Re: STATUS JIHAD DALAM FIQH

Postby Kibou » Tue Sep 22, 2015 1:05 pm

Ini adalah rangkuman trit Status Jihad Dalam Fiqh hingga saat ini:

1. Jihad menyerang non muslim demi menegakkan agama islam adalah kewajiban kolektif bagi umat islam (khususnya Sunni; baca Al-Risala Imam Syafi'i)

2. Kewajiban jihad ini dituangkan ke dalam fiqh (hukum) islam dan merupakan bagian tidak terpisahkan dari syariah. (baca Umdat Al Salik)

3. Muslim yang melarang jihad terhadap non muslim dinyatakan telah kafir, contohnya golongan Ahmadiyah yang dikafirkan oleh Liga Muslim Dunia di tahun 1974.

4. Organisasi-organisasi jihad seperti Al-Qaeda, Boko Haram, Isis, dan lainnya memanfaatkan ilmu fiqh sebagai salah satu cara jitu untuk merekrut muslim dari seluruh dunia menjadi mujahidin. Ini tidak sulit dilakukan karena kewajiban jihad memang sudah didukung oleh pemikiran-pemikiran para mujtahid islam dari masa kejayaan islam.

5. Sejak masa hijrah hingga masa puncak kejayaan islam, muslim sangat bangga dengan kewajiban jihad. Namun di abad ke 17, kalifah terakhir islam yaitu Kesultanan Ottoman kalah dalam pertempuran di Vienna, Austria. Sejak kekalahan kalifah Ottoman tersebut, islam terus mengalami kemunduran hingga akhirnya Kalifah Ottoman dibubarkan di tahun 1924.

6. Dengan bubarnya kalifah Ottoman, umat muslim di dunia tidak lagi bisa melancarkan jihad akbar seperti masa lalu. Di masa modern, islam harus beradaptasi dengan fakta bahwa kekuatan non muslim (khususnya Eropa) jauh melampaui kekuatan islam.

7. Di saat kekuatan islam masih di bawah kekuatan non muslim, maka penyebaran agama islam dilakukan dengan cara-cara non kekerasan (baca Ibn Kathir). Cukup masuk akal bila di masa modern, mulai bermunculan pandangan muslim yang tidak lagi menganggap jihad sebagai penyerangan terhadap non muslim, misalnya pemikiran Mirza Ghulam Ahmad (13 Februari 1835 – 26 Mei 1908) pendiri Ahmadiyah yang melarang jihad.

8. Bagi para muslim moderat dan muslim liberal, tidak cukup hanya dengan memboikot IS. Ini cuma mencukur ranting terorisme.Yang perlu mereka lakukan adalah mencabut akar terorisme dengan menyatakan jihad sebagai haram, seperti yang dilakukan Mirza Ghulam Ahmad. Itu adalah langkah konkret pertama untuk memulai reformasi islam. Adakah muslim moderat yang berani melakukan ini?

9. Karena sejak masa hijrah hingga saat ini tidak ada muslim jihadis maupun muslim moderat yang menyatakan jihad menyerang non muslim sebagai haram, sedangkan yang berani mengharamkan jihad malah dikafirkan (Ahmadiyah), maka sebenarnya slogan islam agama damai itu omong kosong. Damai yang dimaksud dalam islam adalah masa yang diperlukan bagi muslim untuk mengumpulkan kekuatan dan strategi untuk mengimbangi atau melebihi kekuatan non muslim dan membentuk kalifah untuk menyatukan seluruh umat islam. Begitu ini tercapai, jihad menyerang non muslim akan kembali dilancarkan.
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Re: STATUS JIHAD DALAM FIQH

Postby Joe Andmie » Thu Sep 24, 2015 7:30 pm

Kibou wrote: Ini adalah rangkuman trit Status Jihad Dalam Fiqh hingga saat ini:

1. Jihad menyerang non muslim demi menegakkan agama islam adalah kewajiban kolektif bagi umat islam (khususnya Sunni; baca Al-Risala Imam Syafi'i)

2. Kewajiban jihad ini dituangkan ke dalam fiqh (hukum) islam dan merupakan bagian tidak terpisahkan dari syariah. (baca Umdat Al Salik)

3. Muslim yang melarang jihad terhadap non muslim dinyatakan telah kafir, contohnya golongan Ahmadiyah yang dikafirkan oleh Liga Muslim Dunia di tahun 1974.

4. Organisasi-organisasi jihad seperti Al-Qaeda, Boko Haram, Isis, dan lainnya memanfaatkan ilmu fiqh sebagai salah satu cara jitu untuk merekrut muslim dari seluruh dunia menjadi mujahidin. Ini tidak sulit dilakukan karena kewajiban jihad memang sudah didukung oleh pemikiran-pemikiran para mujtahid islam dari masa kejayaan islam.

5. Sejak masa hijrah hingga masa puncak kejayaan islam, muslim sangat bangga dengan kewajiban jihad. Namun di abad ke 17, kalifah terakhir islam yaitu Kesultanan Ottoman kalah dalam pertempuran di Vienna, Austria. Sejak kekalahan kalifah Ottoman tersebut, islam terus mengalami kemunduran hingga akhirnya Kalifah Ottoman dibubarkan di tahun 1924.

6. Dengan bubarnya kalifah Ottoman, umat muslim di dunia tidak lagi bisa melancarkan jihad akbar seperti masa lalu. Di masa modern, islam harus beradaptasi dengan fakta bahwa kekuatan non muslim (khususnya Eropa) jauh melampaui kekuatan islam.

7. Di saat kekuatan islam masih di bawah kekuatan non muslim, maka penyebaran agama islam dilakukan dengan cara-cara non kekerasan (baca Ibn Kathir). Cukup masuk akal bila di masa modern, mulai bermunculan pandangan muslim yang tidak lagi menganggap jihad sebagai penyerangan terhadap non muslim, misalnya pemikiran Mirza Ghulam Ahmad (13 Februari 1835 – 26 Mei 1908) pendiri Ahmadiyah yang melarang jihad.

8. Bagi para muslim moderat dan muslim liberal, tidak cukup hanya dengan memboikot IS. Ini cuma mencukur ranting terorisme.Yang perlu mereka lakukan adalah mencabut akar terorisme dengan menyatakan jihad sebagai haram, seperti yang dilakukan Mirza Ghulam Ahmad. Itu adalah langkah konkret pertama untuk memulai reformasi islam. Adakah muslim moderat yang berani melakukan ini?

9. Karena sejak masa hijrah hingga saat ini tidak ada muslim jihadis maupun muslim moderat yang menyatakan jihad menyerang non muslim sebagai haram, sedangkan yang berani mengharamkan jihad malah dikafirkan (Ahmadiyah), maka sebenarnya slogan islam agama damai itu omong kosong. Damai yang dimaksud dalam islam adalah masa yang diperlukan bagi muslim untuk mengumpulkan kekuatan dan strategi untuk mengimbangi atau melebihi kekuatan non muslim dan membentuk kalifah untuk menyatukan seluruh umat islam. Begitu ini tercapai, jihad menyerang non muslim akan kembali dilancarkan.


Setuju seluruh point yg dituangkan.
Beberapa waktu yang lalu kepolisian Australia membubarkan solat jumaatan yang tumpah kejalanan, padahal telah disiapin gedung tapi alasan posisi gedung tidak akurat kiblatnya,tidak terjadi insiden, bagaimana dengan perasaan muslim yang akhirnya menurut perintah ,hanya mereka yg tahu.
Coba kalau ini terjadi diIndo atau Malay, saya ingat seorang netter disini mengatakan lebih tenang berjalan dan lewati daerah preman Tanah Abang dari pada bertemu para pemakai sorban putih yang beraksi dijalan.
Kenapa? itulah yang dikobar kobarkan agama damai.
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Re: STATUS JIHAD DALAM FIQH

Postby Kibou » Sat Sep 26, 2015 11:13 am

Joe Andmie wrote:Setuju seluruh point yg dituangkan.
Beberapa waktu yang lalu kepolisian Australia membubarkan solat jumaatan yang tumpah kejalanan, padahal telah disiapin gedung tapi alasan posisi gedung tidak akurat kiblatnya,tidak terjadi insiden, bagaimana dengan perasaan muslim yang akhirnya menurut perintah ,hanya mereka yg tahu.
Coba kalau ini terjadi diIndo atau Malay, saya ingat seorang netter disini mengatakan lebih tenang berjalan dan lewati daerah preman Tanah Abang dari pada bertemu para pemakai sorban putih yang beraksi dijalan.
Kenapa? itulah yang dikobar kobarkan agama damai.


Ini poin yang sangat penting, Bro Joe. Menarik garis penghubung antara muslim moderat dengan muslim jihadis.

Ketidaktegasan dari muslim moderat mengenai status wajib jihad (mereka tidak berani melarang jihad) menyebabkan celah lebar bagi para muslim jihadis untuk leluasa merekrut muslim menjadi mujahidin/teroris. Mereka hanya perlu mengingatkan calon rekrut kepada fiqh islam mengenai kewajiban melancarkan jihad menyerang non muslim. Tidak perlu jungkir balik mencari dalil pembenaran jihad, cukup mengutip mujtahid seperti Imam Syafi'i.

Ini adalah hubungan sebenarnya antara muslim moderat dengan muslim jihadis: muslim moderat berhutang budi kepada muslim jihadis karena kewajiban jihad menyerang non-muslim sudah diemban oleh muslim jihadis sehingga muslim moderat tidak perlu terlibat langsung menyerang non-muslim.

Berikutnya saya akan coba menulis mengenai sulitnya menumpas ideologi jihad dari sudut usul al fiqh (metodologi penarikan hukum islam).
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Re: STATUS JIHAD DALAM FIQH

Postby Joe Andmie » Wed Sep 30, 2015 11:18 pm

Kibou wrote:Ini poin yang sangat penting, Bro Joe. Menarik garis penghubung antara muslim moderat dengan muslim jihadis.



Apa yang saya percontohkan, itulah ciri2 muslim,datang ngemis2 ditampung , sesudah merasa sihat wajah islamnya ikut timbul, mencoba coba memancing perhatian.
Beruntung sedikit kita diIndo atau diMalay, mereka masih punya toleransi kerana budaya.dan itu arab belum sanggup mendirikan khalifah maut ,mereka juga sadar akan sumbangsih dari masyarakat kita yang kehaji.
Dan juga banyak aspek yang membuat mereka masih beku, entah itu sosial ekonomi,politik dan lain2.
Satu soalan lagi ,dari mana ormas2 islam radikal itu memperoleh dana untuk menjalankan aksi mereka.
bagaimana pula mereka membiayai anak2 buahnya yang rata2 direkrut dari golongan bawah sampai pengangguran.Nah, pastilah dari mereka yang bercakap, islam agama damai.
Kalau saya cukup berkata, jika itu islam agama damai ,kau jangan berkata saya layak dibunuh karena murtad dan menTuhankan manusia.
Disambung ya ,Bro Kibou.
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Re: STATUS JIHAD DALAM FIQH

Postby Kibou » Fri Oct 02, 2015 11:29 am

Seperti yang sudah dibahas sebelumnya, muslim yang berani melarang jihad melawan non-muslim dinyatakan sebagai kafir. Inilah yang menimpa para pengikut Mirza Ghulam Ahmad ketika Ahmadiyah dinyatakan kafir oleh Liga Muslim Dunia di tahun 1974.

Mari kita lihat mengapa hampir mustahil memisahkan jihad dari islam jika ditilik dari usul al fiqh.

Pertama sekali, ajaran jihad itu sifatnya muhkam (jelas tanpa keraguan). Apa yang muhkam tidak bisa lagi diganggu-gugat hingga kiamat:

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.]


Makna yuridis jihad sudah dijelaskan oleh Muhamad sendiri sehingga tidak ada lagi keraguan:

Kamali:
The juridical meaning of all the Qur'anic words cited above has been explained by the Prophet, in which case, they cease to be ambivalent. For when the Lawgiver provides the necessary explanation, the Mujmal is explained and turns into Mufassar.


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''


Apa yang sifatnya sudah muhkam, tidak bisa lagi sembarangan diberi interpretasi (ta'wil) yang menyalahi makna yuridis:

Kamali:

But to ensure the propriety of ta'wil, it must fulfil certain conditions, which are as follows: (1) That there is some evidence to warrant the application of ta'wil, and that it is not founded on mere inclination or personal opinion. (2) That the word or words of a given text are amenable to ta'wil. In this way only certain types of words, including for example the manifest (Zahir) and explicit (Nass), are open to ta'wil, but not the unequivocal (Mufassar) and the perspicuous (Muhkam).


Unequivocal (Mufassar) and Perspicuous (Muhkam)

Mufassar is a word or a text whose meaning is completely clear and is, in the meantime, in harmony with the context in which it appears. Because of this and the high level of clarity in the meaning of Mufassar, there is no need for recourse to ta'wil. But the Mufassar may still be open to abrogation which might, in reference to the Qur'an and Sunnah, have taken place during the lifetime of the Prophet.


The value (hukm) of the Mufassar is that acting upon it is obligatory. The clear meaning of a Mufassar is not open to interpretation and unless it has been abrogated, the obvious text must be followed. But since abrogation of the Qur'an and Sunnah discontinued upon the demise of the Prophet, to all intents and purposes, the Mufassar is equivalent to the perspicuous (Muhkam), which is the last in the range of clear words and is not open to any change.


The present classification, in other words, contemplates the scope of ta'wil in that the latter is applicable only to the Zahir and Nass but not to the Mufassar and Muhkam.


The Muhkam is not open to abrogation. This may be indicated in the text itself, as in the foregoing examples, or it may be due to the absence of an abrogating text. The former is known as Muhkam bidhatih, or Muhkam by itself, and the second as Muhkam bighayrih, or Muhkam because of another factor. [28. Abu Zahrah, Usul, p. 96; Badran, Usul, p. 406.]


Words and sentences whose meaning is clear beyond doubt and are not open to ta'wil and abrogation are called Muhkam. An example of this is the frequently occurring Qur'anic statement that 'God knows all things'. This kind of statement cannot be abrogated, either in the lifetime of the Prophet, or after his demise. [26. Hughes, Dictionary of Islam, p.518; Badran, Usul, p. 406; Abu Zahrah, Usul, p.96.]


Muslim manapun yang mencoba mengganti makna yuridis dari jihad, sebagai upaya "mendamaikan" islam sebenarnya sudah menjadi kafir. Sama seperti golongan Ahmadiyah yang berani melarang jihad menyerang non-muslim.

Muslim yang menyatakan sesuatu yang wajib sebagai tidak wajib, dinyatakan telah kafir:

Umdat al Salik:

Someone raised among Muslims who denies the obligatoriness of the prayer, zakat, fasting Ramadan, the pilgrimage, or the unlawfulness of wine and adultery, or denies something else upon which there is scholarly consensus (ijma`, def:b7) and which is necessarily known as being of the religion (N: necessarily known meaning things that any Muslim would know about if asked) thereby becomes an unbeliever (kafir0 and is executed for his unbelief (O: if he does not admit he is mistaken and acknowledge the Obligatoriness or unlawfulness of that which there is scholarly consensus upon. As for if he denies the obligatoriness of something there is not consensus upon, then he is not adjudged an unbeliever).
Last edited by Kibou on Sat Oct 03, 2015 10:15 am, edited 1 time in total.
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Re: STATUS JIHAD DALAM FIQH

Postby Kibou » Sat Oct 03, 2015 10:10 am

Joe Andmie wrote:Satu soalan lagi ,dari mana ormas2 islam radikal itu memperoleh dana untuk menjalankan aksi mereka.
bagaimana pula mereka membiayai anak2 buahnya yang rata2 direkrut dari golongan bawah sampai pengangguran.Nah, pastilah dari mereka yang bercakap, islam agama damai.


Bro Joe, salah satu tujuan pengumpulan zakat (salah satu kewajiban umat islam) adalah untuk mendanai jihadis.

http://counterjihadreport.com/2013/10/1 ... they-must/

The Shariah manual that was offered for sale at the ISNA convention is a two-volume set known as A Summary of Islamic Jurisprudence. It was written by Dr. Salih Al-Fawzan in 2005.

Sheikh Fawzan is considered one of the most esteemed Shariah scholars in the entire Islamic world, having received three degrees in Shariah from the University of Imam Muhammad in Riyadh, Saudi Arabia. He is a member of the Council of Senior Scholars, the Fiqh Committee in Mecca and the Committee for Supervision of the Callers in Hajj. He also heads the Permanent Committee for Islamic Research and Fatwas. He is the Imam at the Prince Mut’ib Ibn Abdul-Aziz Mosque, hosts a national radio program in Saudi Arabia and has published 60 books.

A Summary of Islamic Jurisprudence is published by Al-Maiman Publishing House in Riyadh, Saudi Arabia.

Several chapters of Volume 1 are devoted to zakat. Chapter 8 is devoted in its entirety to “Entitled Recipients of Zakat.”

This chapter provides a complete explanation of the 8 categories of recipients of zakat who are entitled to receive it. Of particular interest to those of us in the West is the seventh category. From pages 364-365 of A Summary of Islamic Jurisprudence, Volume 1:

The seventh category is that spent in the Cause of Allah such as that given to warriors who volunteer in fighting for the Cause of Allah and they do not take salaries from the Public Treasury of Muslims. Generally, the phrase “the Cause of Allah” refers to the war against the enemies of Muslims, as Allah, Exalted be He.”

This passage is particularly important because it defines “the Cause of Allah.” Other sources, such as Understanding Islamic Law (Shari’a)by Professor Raj Bhala, have used this vague phrase and implied that it had nothing to do war or fighting. Clearly, Sheikh Al-Fawzan clarifies this point. To conceal or deny that zakat funds warfare is a form of taqiyya (sacred deception).

It is not refutable; zakat funds warriors who volunteer to fight for the Cause of Allah against the enemies of Muslims, but who do not draw a salary. This can only be interpreted to mean irregular combatants–terrorists.

It is vital that everyone understand that NO ONE is permitted to change these laws. Shariah is regarded as Allah’s law. So when someone on Wall Street or Fleet Street claims that no proceeds from their Shariah-compliant institutions, products, transactions or instruments could possibly be used for a nefarious purpose, they have no basis for these hollow assurances, simply because they have no authority or control over the ultimate distribution of zakat funds.


Mari kita lihat apa yang dikatakan di Umdat Al Salik mengenai siapa saja yang menerima zakat:

THOSE FIGHTING FOR ALLAH

h8.17 The seventh category is those fighting for Allah, meaning people engaged in Islamic military operations for whom no salary has been allotted in the army roster (O: but who are volunteers for jihad without remuneration). They are given enough to suffice them for the operation, even if affluent; of weapons, mounts, clothing, and expenses (O: for the duration of the journey, round trip, and the time they spend there, even if prolonged. Though nothing has been mentioned here of the expense involved in supporting such people's families during this period, it seems clear that they should also be given it).


Cocok!
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Re: STATUS JIHAD DALAM FIQH

Postby Joe Andmie » Sun Oct 04, 2015 4:43 pm

Kibou wrote:Bro Joe, salah satu tujuan pengumpulan zakat (salah satu kewajiban umat islam) adalah untuk mendanai jihadis.




Betul termasuk jizyah (upeti),yg dipaksakan pada non muslim
Dikitab hukum mereka terlukis jelas,Berangkatlah kalian baik dalam keadaan merasa ringan maupun berat dan berjihadlah dengan harta dan nyawa kalian di jalan awloh ,Hal itu lebih baik bagi kalian jika kalian mengetahui.” [QS. At Taubah : 41].
Nah, yang sanggup pakai harta, yang kuat pakai tenaga.
Siapa donaturnya, jelas sudah yang disebutkan Saudara.
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Re: STATUS JIHAD DALAM FIQH

Postby Kibou » Fri Oct 23, 2015 3:29 pm

Berikut saya kutipkan hasil penelitian jihad oleh Dr. Andrew Bostom, dari buku Legacy of Jihad:

The consensus on the nature of jihad from all four schools of Sunni jurisprudence (i.e., Maliki, Hanbali, Hanafi, and Shafi'i) is clear.

Ibn Abi Zayd al-Qayrawani (d. 996), Maliki jurist:

Jihad is a precept of Divine institution. Its performance by certain individuals may dispense others from it. We Malikis [one of the four schools of Muslim jurisprudence] maintain that it is preferable not to begin hostilities with the enemy before having invited the latter to embrace the religion of Allah except where the enemy attacks first. They have the alternative of either converting to Islam or paying the poll tax (jizya), short of which war will be declared against them.


Ibn Taymiyyah (d. 1328), Hanbali jurist:

Since lawful warfare is essentially jihad and since its aim is that the religion is God's entirely and God's word is uppermost, therefore according to all Muslims, those who stand in the way of this aim must be fought. As for those who cannot offer resistance or cannot fight, such as women, children, monks, old people, the blind, handicapped, and their likes, they shall not be killed unless they actually fight with words (e.g., by propaganda) and acts (e.g., by spying or otherwise assisting in the warfare.


From [primarily] the Hanafi school, as given in the Hidayah of Shaikh Burhanuddin Ali of Marghinan (d. 1196):

It is not lawful to make war upon any people who have never before been called to the faith, without previously requiring them to embrace it, because the Prophet so instructed his commanders, directing them to call the infidels to the faith, and also because the people will hence perceive that they are attacked for the sake of religion, and not for the sake of taking their property, or making slaves of their children, and on this consideration it is possible that they may be induced to agree to the call, in order to save themselves from the troubles of war... If the infidels, upon receiving the call, neither consent to it nor agree to pay capitation tax, it is then incumbent on the Muslims to call upon God for assistance, and to make war upon them, because God is the assistant of those who serve Him, and the destroyer of His enemies, the infidels, and it is necessary to implore His aid upon every occasion; the Prophet, moreover, commands us so to do.


Al-Mawardi (d. 1058), Shafi'i jurist:

The mushrikun [infidels] of Dar al-Harb (the arena of battle) are of two types: First, those whom the call of Islam has reached, but they have refused it and have taken up arms. The amir of the army has the option of fighting them...in accordance with what he judges to be in the best interest of the Muslims and most harmful to the mushrikun... Second, those whom the invitation to Islam has not reached, although such persons are few nowadays since Allah has made manifest the call of his Messenger...it is forbidden to...begin an attack before explaining the invitation to Islam to them, informing them of the miracles of the Prophet and making plain the proofs so as to encourage acceptance on their part; if they still refuse to accept after this, war is waged against them and they are treated as those whom the call has reached.


Ibn Khaldun (d. 1406), Maliki jurist, renowned philosopher, historian, and sociologist, summarized these consensus opinions from five centuries of prior Sunni Muslim jurisprudence with regard to the uniquely Islamic institution of jihad:

"In the Muslim community, the holy war is a religious duty, because the universalism of the [Muslim] mission and [the obligation to] convert everybody to Islam either by persuasion or by force...The other religious groups did not have a universal mission, and the holy war was not a religious duty for them, save only for purposes of defense... Islam is under obligation to gain power over other nations."


Finally, Shiite jurisprudence was in agreement with the Sunni consensus on the basic nature of jihad war, as reflected in this excerpt from the Jami-I-Abbasi (the popular Persian manual of Shia law) written by al-Amili (d. 1622), a distinguished theologian under Shah Abbas I:

"Islamic Holy war [jihad] against followers of other religions, such as Jews, is required unless they convert to Islam or pay the poll tax."
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Re: STATUS JIHAD DALAM FIQH

Postby Joe Andmie » Fri Oct 23, 2015 4:36 pm

Kibou wrote: "Islamic Holy war [jihad] against followers of other religions, such as Jews, is required unless they convert to Islam or pay the poll tax."


Apapakah ini yang disebut agama damai?" Perang Islam Kudus [ jihad ] terhadap pengikut agama-agama lain , seperti Yahudi , diperlukan kecuali mereka masuk Islam atau membayar pajak . "

Ada muslim yang bisa bantah?
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Re: STATUS JIHAD DALAM FIQH

Postby Kibou » Sat Oct 24, 2015 10:00 am

Kibou wrote: "Islamic Holy war [jihad] against followers of other religions, such as Jews, is required unless they convert to Islam or pay the poll tax."

Joe Andmie wrote:Apapakah ini yang disebut agama damai?" Perang Islam Kudus [ jihad ] terhadap pengikut agama-agama lain , seperti Yahudi , diperlukan kecuali mereka masuk Islam atau membayar pajak . "

Ada muslim yang bisa bantah?


Waduh. Bagaimana bisa membantah fakta sejarah? Sejak masa hijrah di abad ke 7 hingga kalifah Ottoman di abad 17, para ulama dari rentang waktu tersebut sepakat bahwa jihad pedang itu adalah kewajiban umat islam, baik aliran sunni maupun syiah.

Pembelokan makna jihad baru mulai muncul di masa modern (yang pasti setelah kekalahan kalifah Ottoman di Vienna) karena muslim sadar bahwa kekuatan islam sudah ambruk dan mereka tidak bisa lagi melancarkan jihad akbar seperti di masa kejayaan islam.

Seandainya waktu itu kalifah Ottoman berhasil mencaplok Vienna dan menguasai seluruh Eropa, saya berani menjamin para muslim tidak merasa malu dengan kewajiban mereka mengemban jihad pedang selama kekuatan islam jauh melebihi non-muslim.
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Re: STATUS JIHAD DALAM FIQH

Postby Kibou » Tue Dec 15, 2015 4:14 pm

Kemustahilan Memisahkan Jihad Pedang Dari Islam

Dalam Quran ada tertulis:

Al-`Imran (3:109): `You are the best community that has been raised for mankind. You enjoin right and forbid evil and you believe in God.'

Mengenai ayat ini Prof. Kamali menulis:

The Qur'an is expressive of the dignified status that God has bestowed on the Muslim community. Thus we read in sura Al-`Imran (3:109): `You are the best community that has been raised for mankind. You enjoin right and forbid evil and you believe in God.' This ayah attests to some of the outstanding merits of the Muslim community. It is thus argued that had the community been capable of agreeing on an error, the Qur'an would not have praised it in such terms.


Umat islam adalah umat yang terbaik, dan umat yang terbaik tidak bisa menyepakati sesuatu yang keliru atau salah. Apa yang sudah disepakati oleh umat islam bersifat mengikat dan wajib dituruti. Prof Kamali menulis:

The one ayah which is most frequently quoted in support of ijma' occurs in sura al-Nisa' (4:115), which is as follows:

And anyone who splits off from the Messenger after the guidance has become clear to him and follows a way other than that of the believers, We shall leave him in the path he has chosen, and land him in Hell. What an evil refuge!

The commentators observe that `the way of the believers' in this ayah refers to their 'agreement and the way that they have chosen', in other words, to their consensus. Adherence to the way of the community is thus binding, while departure from it is forbidden. Departing from the believers' way has been approximated to disobeying the Prophet, both of which are forbidden.


It is clear from its definition that ijma' can only occur after the demise of the Prophet. For during his lifetime, the Prophet alone was the highest authority on Shari'ah, hence the agreement or disagreement of others did not affect the overriding authority of the Prophet. In all probability, ijma` occurred for the first time among the Companions in the city of Madinah. Following the demise of the Prophet, the Companions used to consult each other over the problems they encountered, and their collective agreement was accepted by the community. After the Companions, this leadership role passed on to the next generation, the Successors (tabi'un) and then to the second generation of Successors. When these latter differed on a point, they naturally referred to the views and practices of the Companions and the Successors. In this way, a fertile ground was created for the development of the theory of ijma'.


Umdat al Salik:

Someone raised among Muslims who denies the obligatoriness of the prayer, zakat, fasting Ramadan, the pilgrimage, or the unlawfulness of wine and adultery, or denies something else upon which there is scholarly consensus (ijma`, def:b7) and which is necessarily known as being of the religion (N: necessarily known meaning things that any Muslim would know about if asked) thereby becomes an unbeliever (kafir0 and is executed for his unbelief (O: if he does not admit he is mistaken and acknowledge the Obligatoriness or unlawfulness of that which there is scholarly consensus upon. As for if he denies the obligatoriness of something there is not consensus upon, then he is not adjudged an unbeliever).


Sahih Bukhari:

"The best of you are my generation, then those that follow them and then those that follow them. Then there shall come after them a people who will betray and be untrustworthy, will give witness even though they have not been asked to, will make vows yet will not fulfil them and obesity will appear amongst them."


Jadi, kesepakatan umat islam yang terwakili oleh para mujtahid terutama dari tiga generasi awal muslim sifatnya mengikat dan harus dipatuhi oleh umat islam. Menentang ijma' (kesepakatan/konsensus) adalah haram. Ditambah lagi dengan jaminan Quran bahwa umat muslim tidak mungkin menyepakati hal yang keliru, dengan mudah kita bisa melihat bahwa mustahil bagi muslim moderat untuk memisahkan jihad pedang dari islam!

Umat islam dilarang berbeda pendapat mengenai teks-teks suci yang sifatnya jelas (tidak ambigu). Dari Al Risala karya Imam Syafi'i:

718. He asked: I have found the scholars, in former and present times, in disagreement on certain [legal] matters. Is it permissible for them to do so?

719. [Shafi'i] replied: Disagreement is of two kinds: one of them is prohibited, but I would not say the same regarding the other.

720. He asked: What is prohibited disagreement?

721. [Shafi'i] replied: On all matters concerning which God provided clear textual evidence in His Book or [a sunna] uttered by the Prophet's tongue, disagreement among those to whom these [texts] are known is unlawful.


Sudah merupakan ijma' para mujtahid bahwa jihad pedang itu diwajibkan bagi umat islam, dan ajaran jihad pedang sifatnya jelas tanpa keraguan alias muhkam. Menurut Prof 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.]


Makna yuridis jihad sudah dijelaskan oleh Muhamad sendiri sehingga tidak ada lagi keraguan. Kamali:

The juridical meaning of all the Qur'anic words cited above has been explained by the Prophet, in which case, they cease to be ambivalent. For when the Lawgiver provides the necessary explanation, the Mujmal is explained and turns into Mufassar.


Quran 9:29

Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Scripture - [fight] until they give the jizyah willingly while they are humbled.


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''


Membuat pernyataan yang menyebabkan perbedaan pendapat atas hal-hal yang sudah jelas hukumnya (contohnya jihad pedang), adalah haram.

Begitu pula, menolak ijma' yang telah dicapai oleh para mujtahid di masa lampau, adalah haram. Ingat, status wajib dari jihad pedang sudah disepakati para mujtahid di tiga generasi awal islam! Muslim di jaman sekarang sudah tidak lagi bisa membatalkan status wajib jihad pedang.

Kamali:

Ijma` is defined as the unanimous agreement of the mujtahidun, of the Muslim community of any period following the demise of the Prophet Muhammad on any matter.

Similarly, by reference to the mujtahidun of any period, is meant a period in which there exist a number of mujtahidun at the time an incident occurs. Hence it would be of no account if a mujtahid or a number of mujtahidun become available only after the occurrence of an incident.


When ijma` fulfills the foregoing requirements, it becomes binding (wajib) on everyone. Consequently, the mujtahidun of a subsequent age are no longer at liberty to exercise fresh ijtihad over the same issue. For once it is concluded, ijma` is not open to amendment or abrogation (naskh).


But once an ijma' is finalised, especially when all of its constituents have passed away, no further ijma' may be concluded on the same subject. Should there be a second ijma `on the same point, it will be of no account.
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Re: STATUS JIHAD DALAM FIQH

Postby Kibou » Mon Jan 04, 2016 3:50 pm

Seperti yang sudah dipaparkan di atas, para muslim moderat/liberal di masa sekarang sudah diskak-mat perihal jihad pedang. Seorang muslim di jaman sekarang, tidak lagi bisa membatalkan kewajiban jihad pedang, tanpa dirinya dinyatakan kafir oleh umat islam sendiri (ingat Ahmadiyah?).

Jadi, tidak hanya bahwa islam ternyata bukan agama damai baik di masa lampau maupun masa kini, ternyata islam tidak akan bisa menjadi agama damai (tanpa berhenti menjadi islam).

Skak - mat.
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Re: STATUS JIHAD DALAM FIQH

Postby Joe Andmie » Mon Jan 04, 2016 6:17 pm

Kibou wrote: Seperti yang sudah dipaparkan di atas, para muslim moderat/liberal di masa sekarang sudah diskak-mat perihal jihad pedang. Seorang muslim di jaman sekarang, tidak lagi bisa membatalkan kewajiban jihad pedang, tanpa dirinya dinyatakan kafir oleh umat islam sendiri (ingat Ahmadiyah?).

Jadi, tidak hanya bahwa islam ternyata bukan agama damai baik di masa lampau maupun masa kini, ternyata islam tidak akan bisa menjadi agama damai (tanpa berhenti menjadi islam).

Skak - mat.


Fakta, serangkaian peristiwa ,mulai dengan jiwa yang haus darah mengeksekusi mati ulama syiah ,Para pendukung menyerbu kedutaan Arab Saudi di Teheran . Pemimpin agung Syiah Muslim Iran, Ayatollah Ali Khamenei, menyebutkan, politisi Arab Saudi akan mendapat "pembalasan ilahi" atas eksekusi terhadap Nimr.
Arabpun tak terima, ngebacok balik dengan memutuskan hubungan diplomatik dengan Iran.
Mau damai, pedang yang berbicara..........................................
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