oleh : Moslem
| Adadeh and Ali Sina wrote: |
| Dalam Konvensi Internasional th 1949 di Jenewa, korban perang harus mendapatkan perlindunganj. Konvensi ini melarang kekerasan terhadap nyawa/badan, termasuk penyanderaan terhdp pihak kalah dan pembunuhan dgn cara mutilasi dan bentuk2 siksaan lainnya. Dikatakan bahwa korban luka2 dan sakit harus dipisahkan dan dirawat. Mereka yang melanggar ketentuan ini akan dituduh sbg penjahat perang dan harus dibawa ke pengadilan.
Jadi menurut Konvensi ini; Muhamad adalah penjahat perang. Ia menyandera tawanan perang dan menuntut pembayaran dan mengancam akan membunuh mereka. Ia memotong2i tubuh mereka, menyiksa dan membunuh tawanan perang. Kenyataannya, kata “perang” sebenarnya salah kaparah. “Perang2″ Muhamad faktanya adalah qazwah (serangan ofensif). Korban2nya tidak mendapat peringatan. Sering tidak ada permusuhan antara keduanya. Mereka tidak menyangka dan tidak siap menghadapi serangan Muslim. Mereka dirampok dan sbg orang2 tidak bersenjata (unarmed civilians) dan bukan tentara dalam medan perang(combatants) mereka tetap dibunuh.
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Secara prinsipil, ketika ajaran Islam semakin lengkap seiring berjalannya waktu (ajaran Islam diturunkan bertahap selama hampir 23 tahun) mempunyai etika-etika sebagai berikut:
1. Mutilasi tidak diperbolehkan dalam Islam:
Sahih Muslim Book 019, Number 4294:
It has been reported from Sulaiman b. Buraid through his father that when the Messenger of Allah (may peace be upon him) appointed anyone as leader of an army or detachment he would especially exhort him to fear Allah and to be good to the Muslims who were with him. He would say: Fight in the name of Allah and in the way of Allah. Fight against those who disbelieve in Allah. Make a holy war, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the children. When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them. Then invite them to migrate from their lands to the land of Muhairs and inform them that, if they do so, they shall have all the privileges and obligations of the Muhajirs. If they refuse to migrate, tell them that they will have the status of Bedouin Muilims and will be subjected to the Commands of Allah like other Muslims, but they will not get any share from the spoils of war or Fai’ except when they actually fight with the Muslims (against the disbelievers). If they refuse to accept Islam, demand from them the Jizya. If they agree to pay, accept it from them and hold off your hands. If they refuse to pay the tax, seek Allah’s help and fight them. When you lay siege to a fort and the besieged appeal to you for protection in the name of Allah and His Prophet, do not accord to them the guarantee of Allah and His Prophet, but accord to them your own guarantee and the guarantee of your companions for it is a lesser sin that the security given by you or your companions be disregarded than that the security granted in the name of Allah and His Prophet be violated When you besiege a fort and the besieged want you to let them out in accordance with Allah’s Command, do not let them come out in accordance with His Command, but do so at your (own) command, for you do not know whether or not you will be able to carry out Allah’s behest with regard to them.
It has been reported from Sulaiman b. Buraid through his father that when the Messenger of Allah (may peace be upon him) appointed anyone as leader of an army or detachment he would especially exhort him to fear Allah and to be good to the Muslims who were with him. He would say: Fight in the name of Allah and in the way of Allah. Fight against those who disbelieve in Allah. Make a holy war, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the children. When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them. Then invite them to migrate from their lands to the land of Muhairs and inform them that, if they do so, they shall have all the privileges and obligations of the Muhajirs. If they refuse to migrate, tell them that they will have the status of Bedouin Muilims and will be subjected to the Commands of Allah like other Muslims, but they will not get any share from the spoils of war or Fai’ except when they actually fight with the Muslims (against the disbelievers). If they refuse to accept Islam, demand from them the Jizya. If they agree to pay, accept it from them and hold off your hands. If they refuse to pay the tax, seek Allah’s help and fight them. When you lay siege to a fort and the besieged appeal to you for protection in the name of Allah and His Prophet, do not accord to them the guarantee of Allah and His Prophet, but accord to them your own guarantee and the guarantee of your companions for it is a lesser sin that the security given by you or your companions be disregarded than that the security granted in the name of Allah and His Prophet be violated When you besiege a fort and the besieged want you to let them out in accordance with Allah’s Command, do not let them come out in accordance with His Command, but do so at your (own) command, for you do not know whether or not you will be able to carry out Allah’s behest with regard to them.
2. Memperlakukan para tawanan dengan baik:
Sahih Bukhari Volume 4, Book 52, Number 252:
Narrated Jabir bin ‘Abdullah:
When it was the day (of the battle) of Badr, prisoners of war were brought including Al-Abbas who was undressed. The Prophet looked for a shirt for him. It was found that the shirt of ‘Abdullah bin Ubai would do, so the Prophet let him wear it. That was the reason why the Prophet took off and gave his own shirt to ‘Abdullah. (The narrator adds, “He had done the Prophet some favor for which the Prophet liked to reward him.”)
Narrated Jabir bin ‘Abdullah:
When it was the day (of the battle) of Badr, prisoners of war were brought including Al-Abbas who was undressed. The Prophet looked for a shirt for him. It was found that the shirt of ‘Abdullah bin Ubai would do, so the Prophet let him wear it. That was the reason why the Prophet took off and gave his own shirt to ‘Abdullah. (The narrator adds, “He had done the Prophet some favor for which the Prophet liked to reward him.”)
3. Memperingatkan musuh sebelum berperang:
Sahih Bukhari Volume 4, Book 56, Number 840:
Narrated Anas bin Malik:
Allah’s Apostle reached Khaibar in the early morning and the people of Khaibar came out with their spades, and when they saw the Prophet they said, “Muhammad and his army!” and returned hurriedly to take refuge in the fort. The Prophet raised his hands and said, “Allah is Greater! Khaibar is ruined ! If we approach a nation, then miserable is the morning of those who are warned.”
Narrated Anas bin Malik:
Allah’s Apostle reached Khaibar in the early morning and the people of Khaibar came out with their spades, and when they saw the Prophet they said, “Muhammad and his army!” and returned hurriedly to take refuge in the fort. The Prophet raised his hands and said, “Allah is Greater! Khaibar is ruined ! If we approach a nation, then miserable is the morning of those who are warned.”
| Adadeh and Ali Sina wrote: |
| Saat Nadr ibn Harith–sepupu Muhamad yang suka mengoloknya–ditangkap dalam Pertempuran Badr, Musab–anak buah Muhamad– mengikat tangan Nadr dan membawanya kehadapan Muhamad. Musab mengingatkan nabi bahwa Nadr menolak Islam dan menghina Muhamad. ?Ah? kata Nadr, ?pun jika kaum Quraish menjadikan anda tawanan, mereka tidak akan pernah meghukum mati anda !? ?Sekalipun begitu?, jawab Musab, ?Saya tidak seperti anda; Islam menghapuskan segala hubungan (Islam has rent all bonds asunder)?. ?Idrab anqihu !! ? (pancung lehernya !!) teriak Muhamad dengan nafsu darah di matanya setelah melihat Nadr yang naas itu. Dan kepalanyapun mental… tubuhnya dilemparkan kedalam sumur dgn korban2 lainnya.
Tawanan lain dalan pertempuran itu adalah Oqba. Ketika ia dibawa utk eksekusi, ia bertanya mengapa ia harus diperlakukan lebih kejam dari tawanan lain. “Karena permusuhan anda terhadap Allah dan RasulNya,” jawab Muhamad. “Dan bgm dgn anak gadis saya ?? (And my little girl!)”
teriak Oqba, “siapa yang akan mengurusnya ? ” – “API NERAKA!” kata penjajah biadab itu; dan seketika itu pula korbannya dibanting ke tanah dan darah mengalir dari tenggorokannya. Lalu Muhamad MEMUJI ALLAH ?SAYA BERSYUKUR KPD ALLAH YANG MEMBUNUHMU, DAN DGN DEMIKIAN MEMBUAT NYAMAN MATA SAYA.” [Waqidi, p108]
Ini jelas kelakuan seorang psychopath narsistik. Ia tidak rela memaafkan mereka yang menghinanya dan melukai ego raksasanya.
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Narasi diatas tidak mempunyai sanad (artinya beritanya tidak disaring/tidak reliabel), dimana di masyarakat yang plural bisa beredar banyak isu-isu, termasuk isu miring kaum hipokrit dan musuh-musuh Islam dan waqidi adalah salah seorang narator yang buruk hapalannya, dapat dibaca keterangannya di: http://www.islamic-awareness.org/Polemics/sverses.html
| ali5196 and Ali Sina wrote: |
| Di tahun ke delapan Hijrah, setelah orang2 Mekah menyerah, Muhammad menyerang suku besar Hawazin yang hidup di lembah Hunain. Dia menangkap kaum wanita dan anak dan semua harta-benda mereka setelah kaum prianya melarikan diri untuk menyelamatkan diri. Ibn Ishaq menulis:
Lalu seorang utusan Hawazin datang padanya di al-Ji?rana di mana dia menahan 6.000 wanita dan anak2, dan domba2 dan unta2 yang tak terhitung banyaknya.
Untuk melembutkan hatinya, utusan ini yang datang bersama Shima, saudara perempuan angkat Muhammad, mengingatkan dia bahwa dia dulu tumbuh besar diantara mereka selama lima tahun pertama hidupnya dan bagaimana dulu mereka mengurusnya dan sekarang seharusnya dia tidak membalas jasa mereka dengan cara menyerang dan menahan para wanita dan anak2 mereka. Salah seorang dari mereka berkata:
Kasihanilah kami, rasul Allah, dengan murah hati, sebab kaulah kami berharap dan memohon belas kasihan. Kasihanilah orang2 yang nasibnya telah disengsarakan, keadaan diri mereka hancur oleh penderitaan.
Muhammad memerintahkan mereka untuk menerima Islam dan memberi mereka dua pilihan:
?Yang mana yang paling kau sayangi? Anak2mu dan istri2mu atau ternakmu?? Mereka menjawab,?Kamu beri kami pilihan antara ternak kami dan kehormatan kami? Tidak, serahkan kembali istri2 dan anak2 kami, karena itulah yang paling kami kasihi.?
Sungguh dia binatang yang menjijikan!
Muhammad meninggalkan Hawazin dan membagi-bagikan seluruh harta benda rampasan yang besar diantara para pemuka Mekah untuk ?membuat Islam terasa lebih manis dalam mulut2 mereka.?
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Ali Sina memang asbun dan penyesat tulen. Mari lihat kronologis peristiwanya:
Sahih Bukhari Volume 3, Book 38, Number 503:
Narrated Marwan bin Al-Hakam and Al-Miswar bin Makhrama:
When the delegates of the tribe of Hawazin after embracing Islam, came to Allah’s Apostle, he got up. They appealed to him to return their properties and their captives. Allah’s Apostle said to them, “The most beloved statement to me is the true one. So, you have the option of restoring your properties or your captives, for I have delayed distributing them.” The narrator added, Allah’s Apostle c had been waiting for them for more than ten days on his return from Taif. When they realized that Allah’s Apostle would return to them only one of two things, they said, “We choose our captives.” So, Allah’s Apostle got up in the gathering of the Muslims, praised Allah as He deserved, and said, “Then after! These brethren of yours have come to you with repentance and I see it proper to return their captives to them. So, whoever amongst you likes to do that as a favor, then he can do it, and whoever of you wants to stick to his share till we pay him from the very first booty which Allah will give us then he can do so.” The people replied, “We agree to give up our shares willingly as a favor for Allah’s Apostle.” Then Allah’s Apostle said, “We don’t know who amongst you has agreed and who hasn’t. Go back and your chiefs may tell us your opinion.” So, all of them returned and their chiefs discussed the matter with them and then they (i.e. their chiefs) came to Allah’s Apostle to tell him that they (i.e. the people) had given up their shares gladly and willingly.
Narrated Marwan bin Al-Hakam and Al-Miswar bin Makhrama:
When the delegates of the tribe of Hawazin after embracing Islam, came to Allah’s Apostle, he got up. They appealed to him to return their properties and their captives. Allah’s Apostle said to them, “The most beloved statement to me is the true one. So, you have the option of restoring your properties or your captives, for I have delayed distributing them.” The narrator added, Allah’s Apostle c had been waiting for them for more than ten days on his return from Taif. When they realized that Allah’s Apostle would return to them only one of two things, they said, “We choose our captives.” So, Allah’s Apostle got up in the gathering of the Muslims, praised Allah as He deserved, and said, “Then after! These brethren of yours have come to you with repentance and I see it proper to return their captives to them. So, whoever amongst you likes to do that as a favor, then he can do it, and whoever of you wants to stick to his share till we pay him from the very first booty which Allah will give us then he can do so.” The people replied, “We agree to give up our shares willingly as a favor for Allah’s Apostle.” Then Allah’s Apostle said, “We don’t know who amongst you has agreed and who hasn’t. Go back and your chiefs may tell us your opinion.” So, all of them returned and their chiefs discussed the matter with them and then they (i.e. their chiefs) came to Allah’s Apostle to tell him that they (i.e. the people) had given up their shares gladly and willingly.
| ali5196 and Ali Sina wrote: |
| Contoh hadis: Muslim 19, 4345
Diriwayahkan atas otoritas Salama (b. al-Akwa’) yg mengatakan: Kami bertempur melawan kaum Fazara dan Abu Bakr adalah panglima kami.
Ia ditunjuk Rasulullah (saw). Saat kami hanya berjarak satu jam dari sumber air musuh, Abu Bakr memerintahkan penyerangan. Kami berhenti pd malam hari dan lalu kami menyerang dari semua arah dan sampai pada sumber air tempat berlangsungnya pertempuran.
Beberapa musuh tewas dan beberapa ditahan. Saya melihat sekelompok orang yg terdiri dari wanita dan anak2. Saya khawatir mereka melarikan diri ke gunung sebelum saya bisa meraih mereka, shg saya menembakkan panah antara mereka dan gunung tsb. Ketika merkea melihat panah itu, mereka berhenti. Shg saya menangkapi mereka. Diantara mereka ada wanita dari Banu Fazara. Ia mengenakan mantel kulit. Puterinya, gadis yg paling cantik di Arabia, berada didekatnya.
Saya membawa mereka ke Abu Bakr yg memberikan gadis itu kpd saya sbg hadiah. Jadi kami tiba di Medinah. Saya belum menelanjanginya ketika Rasulullah (saw) melihat saya di jalanan dan mengatakan: BERIKAN GADIS ITU (kpd saya), O Salama. Saya mengatakan: Rasulullah, ia membuat saya terkagum. Saya belum menelanjanginya.
Hari berikutnya, Rasulullah (saw) berpapasan kembali dgn saya di jalanan. Katanya: O Salama, BERIKAN SAYA GADIS ITU, semoga Allah memberkati ayahmu. Saya katakan: GADIS ITU UNTUKMU, Rasulullah ! Demi Allah. Saya belum menelanjanginya. Rasulullah (saw) mengirimkan gadis itu ke Mekah dan menjadikannya tebusan bagi sejumlah Muslim yg ditahan sbg tawanan di Mekah.”
Ini merupakan SERANGAN TERHDP KAUM SIPIL, WANITA DAN ANAK2. Salah anda kalau menyebutnya serangan2 ini perang bela diri. MUHAMAD SENDIRI MENAMAKAN MEREKA QAZWAH DAN TEROR.
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Mari lihat kronologis peristiwanya:
Sahih Bukhari Volume 5, Book 59, Number 626:
Narrated Anas Bin Malik:
When it was the day (of the battle) of Hunain, the tributes of Hawazin and Ghatafan and others, along with their animals and offspring (and wives) came to fight against the Prophet The Prophet had with him, ten thousand men and some of the Tulaqa. The companions fled, leaving the Prophet alone. The Prophet then made two calls which were clearly distinguished from each other. He turned right and said, “O the group of Ansar!” They said, “Labbaik, O Allah’s Apostle! Rejoice, for we are with you!” Then he turned left and said, “O the group of Ansar!” They said, “Labbaik! O Allah’s Apostle! Rejoice, for we are with you!” The Prophet at that time, was riding on a white mule; then he dismounted and said, “I am Allah’s Slave and His Apostle.” The infidels then were defeated, and on that day the Prophet gained a large amount of booty which he distributed amongst the Muhajirin and the Tulaqa and did not give anything to the Ansar. The Ansar said, “When there is a difficulty, we are called, but the booty is given to other than us.” The news reached the Prophet and he gathered them in a leather tent and said, “What is this news reaching me from you, O the group of Ansar?” They kept silent, He added,” O the group of Ansar! Won’t you be happy that the people take the worldly things and you take Allah’s Apostle to your homes reserving him for yourself?” They said, “Yes.” Then the Prophet said, “If the people took their way through a valley, and the Ansar took their way through a mountain pass, surely, I would take the Ansar’s mountain pass.” Hisham said, “O Abu Hamza (i.e. Anas)! Did you witness that? ” He replied, “And how could I be absent from him?
Narrated Anas Bin Malik:
When it was the day (of the battle) of Hunain, the tributes of Hawazin and Ghatafan and others, along with their animals and offspring (and wives) came to fight against the Prophet The Prophet had with him, ten thousand men and some of the Tulaqa. The companions fled, leaving the Prophet alone. The Prophet then made two calls which were clearly distinguished from each other. He turned right and said, “O the group of Ansar!” They said, “Labbaik, O Allah’s Apostle! Rejoice, for we are with you!” Then he turned left and said, “O the group of Ansar!” They said, “Labbaik! O Allah’s Apostle! Rejoice, for we are with you!” The Prophet at that time, was riding on a white mule; then he dismounted and said, “I am Allah’s Slave and His Apostle.” The infidels then were defeated, and on that day the Prophet gained a large amount of booty which he distributed amongst the Muhajirin and the Tulaqa and did not give anything to the Ansar. The Ansar said, “When there is a difficulty, we are called, but the booty is given to other than us.” The news reached the Prophet and he gathered them in a leather tent and said, “What is this news reaching me from you, O the group of Ansar?” They kept silent, He added,” O the group of Ansar! Won’t you be happy that the people take the worldly things and you take Allah’s Apostle to your homes reserving him for yourself?” They said, “Yes.” Then the Prophet said, “If the people took their way through a valley, and the Ansar took their way through a mountain pass, surely, I would take the Ansar’s mountain pass.” Hisham said, “O Abu Hamza (i.e. Anas)! Did you witness that? ” He replied, “And how could I be absent from him?
Sahih Bukhari Volume 004, Book 052, Hadith Number 257.
Narrated By ‘Abdullah : During some of the Ghazawat of the Prophet a woman was found killed. Allah’s Apostle disapproved the killing of women and children.
Narrated By ‘Abdullah : During some of the Ghazawat of the Prophet a woman was found killed. Allah’s Apostle disapproved the killing of women and children.
Cukup jelas dalam hadis diatas bahwa kaum wanita dan anak-anak tersebut diajak ikut berperang oleh suami-suami dan bapak-bapak mereka. Dan karena hal tersebut diluar prakiraan rasulullah maka bisa jadi berjatuhanlah korban dari para wanita dan atau anak-anak. Namun rasulullah yang kemudian mengetahui hal ini segera memberikan perintah (petunjuk) dan mencegah bahwa para wanita dan anak-anak dilarang dibunuh.
Dan nabi memutuskan untuk membagikan harta rampasan tersebut kepada kaum Muhajirin dan Tulaqa karena nabi melihat ketimpangan ekonomi antara kaum Ansar dan Muhajirin yang mana kaum Ansar memiliki tingkat ekonomi yang lebih baik.
Jadi Ali Sina ini memang asal bunyi saja kalau mengomentari sesuatu…
| ali5196 and Ali Sina wrote: |
| Musyrik lebih parah dari membunuh. Allah menegaskan bahwa orang2 ini tidak bersedia percaya kpd Allah dan menghalangi orang lain dari jalanNya. Dan ini adalah kejahatan yang lebih besar dari pembunuhan.
Dan Al-Fitnah adalah lebih parah dari membunuh.)
“Shirk (polytheism/penyembah berhala) adalah lebih parah dari membunuh.” |
Yang dimaksud pengertian fitnah disini maknanya bukanlah orang-orang kafir, akan tetapi bahwa efek fitnah sungguh dahsyat karena dapat menimbulkan permusuhan (istilahnya memanas-manasi/ngomporin misal dengan jalan mengadu domba, berbuat kerusuhan dan keresahan laten dan terus-menerus ala teror PKI ditahun 1966 di Indonesia). Karena demikian besarnya efek suatu fitnah terhadap kehidupan bermasyarakat, maka Quran menegaskan bahwasanya fitnah tsb lebih berbahaya/lebih kejam dari pembunuhan karena dapat menyesatkan banyak orang.
Dan orang-orang musyrik di Mekah melakukan banyak aksi makar dan intimidasi kepada kaum muslimin, sehingga seiring berjalannya waktu rongrongan orang-orang musyrik Mekah tersebut harus dihentikan.
QS 2:191
Dan bunuhlah mereka di mana saja kamu jumpai mereka, dan usirlah mereka dari tempat mereka telah mengusir kamu (Mekah); dan fitnah itu lebih besar bahayanya dari pembunuhan, dan janganlah kamu memerangi mereka di Masjidil Haram, kecuali jika mereka memerangi kamu di tempat itu. Jika mereka memerangi kamu (di tempat itu), maka bunuhlah mereka. Demikianlah balasan bagi orang-orang kafir.
Dan bunuhlah mereka di mana saja kamu jumpai mereka, dan usirlah mereka dari tempat mereka telah mengusir kamu (Mekah); dan fitnah itu lebih besar bahayanya dari pembunuhan, dan janganlah kamu memerangi mereka di Masjidil Haram, kecuali jika mereka memerangi kamu di tempat itu. Jika mereka memerangi kamu (di tempat itu), maka bunuhlah mereka. Demikianlah balasan bagi orang-orang kafir.
Dan perangilah mereka, supaya jangan ada fitnah dan supaya agama itu semata-mata untuk Allah. Jika mereka berhenti (dari kekafiran), maka sesungguhnya Allah Maha Melihat apa yang mereka kerjakan. (QS 8:39)
Terjemahan Quran Dr. Rashad Khalifa:
QS. 2:191 You may kill those who wage war against you,
and you may evict them whence they evicted you.
Oppression is worse than murder. Do not fight them
at the Sacred Masjid,
unless they attack you therein.
If they attack you, you may kill them.
This is the just retribution for those disbelievers.
and you may evict them whence they evicted you.
Oppression is worse than murder. Do not fight them
at the Sacred Masjid,
unless they attack you therein.
If they attack you, you may kill them.
This is the just retribution for those disbelievers.
QS. 8:39 You shall fight them to ward off
oppression, and to practice your
religion devoted to GOD alone.
If they refrain from aggression, then
GOD is fully Seer of everything they do.
oppression, and to practice your
religion devoted to GOD alone.
If they refrain from aggression, then
GOD is fully Seer of everything they do.
Dan perhatikan ayat sebelum dan sesudahnya:
(Terjemahan Quran Dr. Muhammad Taqi-ud-Din Al-Hilali, Ph.D. & Dr. Muhammad Muhsin Khan )
(Terjemahan Quran Dr. Muhammad Taqi-ud-Din Al-Hilali, Ph.D. & Dr. Muhammad Muhsin Khan )
QS. 2:190. And fight in the Way of Allâh those who fight you, but transgress not the limits. Truly, Allâh likes not the transgressors. [This Verse is the first one that was revealed in connection with Jihâd, but it was supplemented by another (V.9:36)].
192. But if they cease, then Allâh is Oft-Forgiving, Most Merciful.
193. And fight them until there is no more Fitnah (disbelief and worshipping of others along with Allâh) and (all and every kind of) worship is for Allâh (Alone). But if they cease, let there be no transgression except against Az-Zâlimûn (the polytheists, and wrong-doers, etc.)
QS. 8: 38. Say to those who have disbelieved, if they cease (from disbelief) their past will be forgiven. But if they return (thereto), then the examples of those (punished) before them have already preceded (as a warning).
QS. 8: 40. And if they turn away, then know that Allâh is your Maulâ (Patron, Lord, Protector and Supporter, etc.), (what) an Excellent Maulâ, and (what) an Excellent Helper!
Sebagaimana yang juga dinyatakan oleh rasul Paulus:
roma 1:29-32
1:29 penuh dengan rupa-rupa kelaliman, kejahatan, keserakahan dan kebusukan, penuh dengan dengki, pembunuhan, perselisihan, tipu muslihat dan kefasikan.
1:30 Mereka adalah pengumpat, pemfitnah, pembenci Allah, kurang ajar, congkak, sombong, pandai dalam kejahatan, tidak taat kepada orang tua,
1:31 tidak berakal, tidak setia, tidak penyayang, tidak mengenal belas kasihan.
1:32 Sebab walaupun mereka mengetahui tuntutan-tuntutan hukum Allah, yaitu bahwa setiap orang yang melakukan hal-hal demikian, patut dihukum mati, mereka bukan saja melakukannya sendiri, tetapi mereka juga setuju dengan mereka yang melakukannya
1:30 Mereka adalah pengumpat, pemfitnah, pembenci Allah, kurang ajar, congkak, sombong, pandai dalam kejahatan, tidak taat kepada orang tua,
1:31 tidak berakal, tidak setia, tidak penyayang, tidak mengenal belas kasihan.
1:32 Sebab walaupun mereka mengetahui tuntutan-tuntutan hukum Allah, yaitu bahwa setiap orang yang melakukan hal-hal demikian, patut dihukum mati, mereka bukan saja melakukannya sendiri, tetapi mereka juga setuju dengan mereka yang melakukannya
Artikel terkait:
http://muslim-christianity.webs.com/sanggahan_buat_duladi.htm
http://muslim-christianity.webs.com/sanggahan_buat_duladi.htm
Tafsir surah Al-Baqarah dapat dilihat di:
http://muslim-christianity.webs.com/sanggahan_buat_ali5196_pembantaian_yahudi_medinah.htm
http://muslim-christianity.webs.com/sanggahan_buat_ali5196_pembantaian_yahudi_medinah.htm
| ali5196 and Ali Sina wrote: |
| Tetapi Muhamad tidak sampai membunuhi semua orang Mekah. Bukan karena kasih sayang, tapinya. Nadir Ibn Harith, sepupunya yang tertangkap di Badr, dipenggal. Dosanya terlalu besar untuk dimaafkan. Apa dosanya ? Ia seorang yang LEBIH SUKSES DARI MUHAMAD (hartanya halal pula) dan sering mengejek sang nabi. Nah, ini dosa besar dimata Muhamad.
Bagi Muhamad, kepuasan melihat musuh2nya sujud kepadanya jauh lebih besar dari membunuh mereka. Lagipula ia tidak ingin para pengikutnya terlalu membencinya dgn suruhan membunuh keluarga, saudara2 dan teman2 para pengikutnya itu.
Setelah Mekah menyerah, ia menyerang suku Hawazin yagn terdiri dari 10.000 orang dan memberikan harta mereka kepada kepla2 suku di Mekah. Pameran gembar gembor dgn harta (curian) itu dimaksudkan
untuk membuktikah kehebatan Muhamad pada musush2 lamanya. Kau harus mengerti seluk beluk berpikir seorang narsisis (orang yang mencintai diri sendiri) agar mengerti tingkah laku Muhamad.
Sangat penting utnuk mengerti terminologi Islam jik akau ingin mengerti Quran atau bahasa Muslim. Jadi yang dimaksud Muslim dgn “ketidakadilan/injustice?, maksud mereka adalah “shirk”, atau tidak percaya kepada Allah dan rasulnya. Jadi kalau Muslim di TV sekarang mengeluh adanya ?injustice? oleh non-muslim, maksud mereka adalah
“disbelief”, “ketidakpercayaan” kpd Allah mereka, bukan ketidakadilan dalam arti sebenarnya. Jadi, hanya kenyataan bahwa kau BUKAN MUSLIM, ITU SUDAH CUKUP UNTUK MEMBUATMU “TIDAK ADIL” (unjust) dan “PENINDAS” (oppressor) DIMATA MEREKA.
INI YANG DISEBUT FITNAH, dan ingat, FITNAH LEBIH PARAH DARI PEMBUNUHAN, bukan ? Oleh karena itu, kau: kafir, polytheis, atheis, murtad lebih parah dari seorang pembunuh dan DARAHMU HALAL !
|
Ajaran Islam tidak mengajarkan untuk bersikap opresif terhadap non muslim:
Sahih Bukhari Volume 8, Book 73, Number 51:
Narrated Abu Musa Al-Ash’ari:
The Prophet said, “On every Muslim there is enjoined (a compulsory) Sadaqa (alms).” They (the people) said, “If one has nothing?’ He said, “He should work with his hands so that he may benefit himself and give in charity.” They said, “If he cannot work or does not work?” He said, “Then he should help the oppressed unhappy person (by word or action or both).” They said, “If he does not do it?” He said, “Then he should enjoin what is good (or said what is reasonable).’ They said, “If he does not do that”’ He said, “Then he should refrain from doing evil, for that will be considered for Him as a Sadaqa (charity) . ”
Narrated Abu Musa Al-Ash’ari:
The Prophet said, “On every Muslim there is enjoined (a compulsory) Sadaqa (alms).” They (the people) said, “If one has nothing?’ He said, “He should work with his hands so that he may benefit himself and give in charity.” They said, “If he cannot work or does not work?” He said, “Then he should help the oppressed unhappy person (by word or action or both).” They said, “If he does not do it?” He said, “Then he should enjoin what is good (or said what is reasonable).’ They said, “If he does not do that”’ He said, “Then he should refrain from doing evil, for that will be considered for Him as a Sadaqa (charity) . ”
Sahih Bukhari Volume 8, Book 73, Number 241:
Narrated Al-Bara:
The Prophet ordered us to do seven (things) and forbade us from seven (other things): He ordered us to pay a visit to the sick, to follow funeral possessions, to say: May Allah be merciful to you to a sneezer, – if he says: Praise be to Allah, to accept invitation (invitation to a wedding banquet), to return greetings, to help the oppressed, and to help others to fulfill their oaths (provided it was not sinful). And he forbade us from seven (things): to wear golden rings or golden bangles, to wear silk (cloth), Dibaj, Sundus and Mayathir.
Narrated Al-Bara:
The Prophet ordered us to do seven (things) and forbade us from seven (other things): He ordered us to pay a visit to the sick, to follow funeral possessions, to say: May Allah be merciful to you to a sneezer, – if he says: Praise be to Allah, to accept invitation (invitation to a wedding banquet), to return greetings, to help the oppressed, and to help others to fulfill their oaths (provided it was not sinful). And he forbade us from seven (things): to wear golden rings or golden bangles, to wear silk (cloth), Dibaj, Sundus and Mayathir.
