aku ingin segalanya damai....

Ketenangan apa yang manusia cari? Ketenangan berbentuk apa yang mampu membuatkan manusia puas hati? Ketenangan apakah itu? Ketenangan bagaimana yang manusia mampu kecapi? Ketenangan dari ceruk mana dapat kita perolehi? Apakah tiada ketenangan lagi di atas muka bumi ini? Atau manusia belum mampu mengenali apakah ia ketenangan? Ketenangan apakah yang benar2 mendamaikan hati? Ketenangan bagaimana yang setiasa diburu semua? UKHUWWAH? AGAMA? KEHARMONIAN KELUARGA? PERNIKAHAN? HARTA BENDA? MAKANAN LAZIZAH? Maka itulah Quran menjadi sandaran, penyuluh jalan.. Surah Ar-Rad:28 ternyata sesuatu yang disebut sebagai ketenangan.. Allah menawarkan cara yang terbaik dari segalanya..

 
Ertinya: “(yaitu) orang-orang yang beriman dan hati mereka manjadi tenteram dengan mengingat Allah. Ingatlah, hanya dengan mengingati Allah-lah hati menjadi tenteram." 

Kata (تطمئن) dalam kosa kata bahasa Arab dikenal dengan nama fi’il mudhari’ yaitu kata kerja yang menunjukan masa sekarang dan akan datang atau berlanjutan. Maka ketenangan yang ditawarkan oleh Allah dalam ayat di atas adalah ketenangan yang bersifat terus-menerus, berkesinambungan, dan tidak pernah putus. 

Allah menawarakn dua syarat; pertama iman dan kedua zikir kepada Allah. Dari penjelasan ayat tersebut jelaslah bahwa iman adalah syarat pertama dan utama seseorang bisa memperoleh ketenangan hati. Maka, ketenangan tidak ditentukan oleh seberapa banyak harta seseorang, atau seberapa tinggi kedudukan dan jabatan seseorang dan seterusnya. Akan tetapi, ditentukan seberapa teguh keyakinan dan keimanan seseorang kepada Allah. Bukankah kata iman berasal dari kata a-ma-na yang dari kata yang sama muncul kata aman? Bahawa keamanan dan kenyamanan hidup tidak akan pernah terpisahkan dari keimanan. Oleh kerana itu, jangan pernah mengira orang yang tidak beriman kepada Allah akan memperoleh ketenangan hati, sekalipun mereka hidup dengan fasilitas duniawi yang serba mewah; harta yang melimpah, kendaraan yang mewah, rumah yang megah dan seterusnya, dipastikan tidak ada ketenangan hati bagi mereka, jika iman tidak ada di hati tersebut. Syarat kedua adalah zikir, mengingat, menyebut dan menghadirkan kebesaran Allah dalam setiap gerak hati, lidah dan anggota tubuh seseorang. Singkap kembali kisah para pemuda penghuni gua yang dikenal dengan ash-habul kahfi, yang tidur dengan lelap, nyenyak dan tenang selama 309 tahun, sekalipun tidur di atas batu, dalam lobang yang sempit dan gelap, tidak ada penerang apalagi penyejuk, bahkan musuh berkeliaran di luar gua yang siap mencincang tubuh mereka jika ditemukan. Namun, semua itu tidak menghalangi mereka untuk mendapatkan ketangan hati, dalam suasana yang sulit dan tidak menyenangkan. Jawabannya adalah karena mereka adalah para pemuda yang tidur dengan iman dan selalu berzikir kepada Allah.

Aku Ingin Hidup Secerah Mentari Yang Menyinar Di Taman Hatiku Aku Ingin Seriang Kicauan Burung Yang Terdengar Di Jendela Kehidupan Aku Ingin Segala-galanya damai Penuh Mesra Membuah Ceria Aku Ingin Menghapus Duka Dan Lara Melerai Rindu Di Dalam Dada Sedamai Pantai Yang Memutih Sebersih Titisan Embunan Pagi Dan Ukhuwah Kini Pasti Berputik Menghiasi Taman Kasih Yang Harmoni Seharum Kasturi Seindah Pelangi Segalanya Bermula Di Hati Di Sini

Seorang Mujahidah.. Sumayyah

Diantara wanita pertama yang syahid dijalan Allah...Subhaanallah.. 

Sumayyah binti Khabath adalah hamba Abu Huzaifah bin Mughirah. Tuannya mengahwinkan Sumayyah dengan Yasir bin Amir, perantau dari Yaman ke Mekah. Apabila Allah mengurniakan mereka seorang anak yang diberi nama Amar, Abu Huzaifah pun membebaskan Sumayyah daripada menjadi hambanya. 

Apabila Islam mula tersebar, keluarga Yasir antara golongan pertama memeluk agama suci itu. Sumayyah tidak gentar dengan amaran musyrikin Quraisy yang menyeksa dan membunuh sesiapa yang memeluk Islam. Apabila bangsawan Quraisy mengetahui Sumayyah sudah memeluk Islam, mereka menyerbu rumahnya. Keluarga Amar ditangkap dan dibawa ke khalayak untuk diseksa. “Mereka sudah menyahut ajaran Muhammad walaupun ditegah oleh pihak atasan Quraisy. Kamu akan menerima balasan kerana ingkar perintah kami,” kata Abu Jahal kepada pengikutnya sambil menarik keluarga Yasir yang terikat ke kawasan padang pasir di luar kota Mekah. “Mereka tidak serik dengan hukuman kita walaupun pengikut agama yang dibawa Muhammad telah diseksa oleh kita,” kata seorang bangsawan Quraisy yang berjalan di sebelah Abu Jahal. “Kali ini saya tidak akan bebaskan mereka bertiga sehingga mereka mengaku berhala-berhala kita sebagai tuhan mereka,” tegas Abu Jahal yang mengacah tombaknya ke arah keluarga Yasir yang diseret secara kasar oleh pengikut Abu Jahal. Mereka berhenti di kawasan lapang yang dipenuhi bongkah batu besar. Yasir, Amar dan Sumayyah ditanggalkan pakaian mereka lalu diikat pada bongkah batu yang panas mendidih dipanah matahari padang pasir. Kaki dan tangan mereka diikat ketat sehingga tidak dapat bergerak seinci pun. Abu Jahal, pembesar Quraisy dan pengikut setianya ketawa melihat penderitaan ketiga beranak itu. 

“Kamu akan diseksa dengan lebih teruk seandainya kamu tidak mahu meninggalkan agama yang dibawa oleh Muhammad. Kamu akan dibebaskan jika kamu sanggup mengaku berhala-berhala di kota Mekah ini sebagai tuhan kamu,” Abu Jahal mula mengambil tali sebat bagi menakutkan Yasir, Sumayyah dan Amar. “Kami tidak akan mengaku berhala-berhala itu sebagai tuhan kami. Hanya Allah Tuhan kami,” balas Yasir dengan tenang. “Saya beriman dengan Allah sahaja,” kata Sumayyah pula. “Berani kamu melawan kata-kata saya,” api kemarahan Abu Jahal semakin membara mendengarkan kata-kata Sumayyah itu tadi. “Ini balasan kepada kamu kerana enggan menerima berhala-berhala sebagai tuhan kamu,” Abu Jahal dan pengikutnya mula menyebat tubuh Yasir, Sumayyah dan Amar dengan kejam. Hinggakan darah mengalir daripada tubuh mereka yang terikat pada bongkah batu yang panas dipanah matahari tengah hari. 

Berita penyeksaan keluarga Yasir sampai ke pengetahuan Nabi SAW sehingga baginda dan Abu Bakar keluar bagi menyelamatkan keluarga tersebut daripada seksaan kejam Abu Jahal dan pengikutnya. Namun, mereka dihalang oleh orang-orang Quraisy yang menyaksikan seksaan terhadap keluarga Yasir. Hati Abu Jahal semakin sakit melihat reaksi Yasir, Sumayyah dan Amar yang masih enggan menerima berhala sebagai tuhan mereka. Dia mengarahkan pengikutnya memakaikan baju besi kepada ketiga-tiga ahli keluarga tersebut agar bahang matahari semakin menyeksa mereka. “Kita lihat berapa lama kamu boleh menahan seksa di tengah-tengah kepanasan matahari ini,” sindir Abu Jahal sambil memandang wajah Yasir dan Sumayyah dengan bengis. “Tiada tuhan melainkan Allah,” kata Yasir, Sumayyah dan Amar merintih dalam kesakitan memakai baju panas. “Letakkan batu besar ke atas badan Yasir,” arah Abu Jahal lagi kerana geram mendengar kata-kata Yasir sekeluarga. Seksaan demi seksaan ke atas Yasir menyebabkan fizikalnya menjadi lemah kerana usianya yang sudah lanjut. 

Akhirnya, Yasir menghembuskan nafasnya yang terakhir dengan menyebut nama Allah tanpa menerima agama berhala Abu Jahal. Walaupun hati Sumayyah hancur melihat suaminya mati akibat seksaan Abu Jahal yang kejam, dia gembira kepada suaminya mati dalam menegakkan agama Allah. “Kamu pun mahu mati seperti suami kamu. Lebih baik kamu terima tawaran saya sebelum ajal kamu tiba!” Abu Jahal mahu menunjukkan yang seksaannya mampu mengubah pendirian pengikut Nabi Muhammad kepada ajaran berhala. “Jangan kamu berharap saya akan menurut kata-kata kamu itu. Tiada tuhan melainkan Allah,”. Hati Sumayyah keras seperti batu teguh pada keimanannya pada Allah. “Kamu sudah semakin degil dan melawan kata-kata saya!” Abu Jahal mengambil tombak dari tangan kanannya lalu dicucuk ke dalam alat sulit Sumayyah. “Allahu Akbar”. Begitulah kata terakhir Sumayyah sebelum menghembuskan nafasnya akibat tikaman tombak Abu Jahal itu. Kematian Sumayyah dengan nama Allah di mulutnya demi mempertahankan keimanan pada Allah adalah peristiwa penting dalam sejarah pengembangan agama Islam. Sumayyah adalah wanita pertama mati syahid dalam sejarah Islam.

Jihad nasyeed

Bila ada Ego di hati, Cinta akan menjauh pergi

Tersentak dengan kekata itu, remuk hatiku lalu aku hanyut dibuai perassan sendiri. Astaghfirullah...adakah ini semua berpunca daripada soalan kosongku? tuduhan melulu? Benarkah ada keegoan diantara kita? Bingung, bagaimana harus aku mula?

#nota ini membuat aku berfikir sejenak... MasyaAllah#

Jika dua bilah kayu disatukan dengan paku. Dua batu bata disatukan dengan semen. Lalu dua hati di satukan dengan apa? Jawabnya, tak lain dengan iman. Dua hati yang beriman akan mudah disatukan. Jika dua hati mengingat yang SATU (Allah SWT), pasti mudah keduanya bersatu. Begitulah dua hati suami dan isteri, akan mudah bersatu bila iman di dalam diri masing-masing senantiasa disuburkan.

Bukan tidak pernah terguris. Bukan tidak pernah bertelagah. Tetapi jika di hati sama-sama masih ada Allah Azza wa jalla, perdamaian akan mudah menjelma semula. Yang bersalah mudah meminta maaf dan yang benar mudah memberi maaf. Tidak ada dendam berkepanjangan. Sebab masam cuma sebentar dan pahit hanya sedikit. Itulah yang ditunjuk oleh teladan rumah tangga Rasulullah s.a.w. Rasulullah juga pernah ribut… tetapi sekadarnya saja. Ibarat ada gelombang, tetapi cepat-cepat kembali menjadi tenang.

Jika ditanyakan kepada dua hati yang bercinta, siapakah yang lebih cinta pasangannya? Maka jawabnya, siapa yang lebih cintakan Allah, dialah yang lebih mencintai pasangannya. Sebelum berfikir bagaimana mengekalkan cinta berdua, berusahalah terlebih dahulu agar mencintai kepadaNya. Jika kita bersama mencintai yang Maha Kekal, pasti cinta kita akan berkekalan juga.

Jika paku boleh berkarat, semen boleh retak, maka begitulah iman, ia juga akan naik dan menurun. Iman itu ada “virusnya”. Virus iman ialah ego (takabur). Jangan ada takabur, karena cinta pasti hancur. Orang takaburmerasa dirinya lebih mulia dan pasangannya lebih hina. Jika demikian, manakah ada cinta? Cinta itu ibarat dua tangan yang saling bersentuhan. Tidak ada tangan yang lebih bersih. Dengan bersentuhan, keduanya saling membersihkan.

“Kau isteri, aku suami”, “Aku ketua, kau pengikutnya”, “Aku putuskan, kau hanya ikut saja”, “Jangan coba-coba menentang!”, begitulah ego dan rasa takabur itu. Akibat takabur,  istri tak berkutik tanpa boleh bersuara. Sedikit bicara saja ia sudah dibentak. Senyap-senyap, isteri menyimpan rasa dendam. Suami ‘disabotase’ dalam diam. Tegur suami, dijawabnya acuh tak acuh. Senyum yang semula bak mawar akhirnya menjadi tawar dan hambar. Perlahan-lahan, jarak hati semakin jauh dan cinta semakin rapuh.

Ada pula isteri yang tak kalah ego.  Tidak jarang meninggikan suara. Kesalahan suami yang sedikit saja bisa menjadi urusan panjang. Anak-anak ditelantarkan dan dapur dibiarkan berserakan.  “Rasakan akibatnya jika berani menentang aku,” bagitu dalam hatinya.

“Mengaku salah tidak sekali. Minta maaf, pantang sekali,” begitu istilah Malaysia bagi orang yang enggan mengaku salah dan tidak mahu meminta maaf.

Karena ego, pasangan suami-istri sering silap di luar batas. Suara yang meninggi, pintu yang di dihempaskan dengan kuat,atau hardikan pada sang isteri di hadapan anak-anak. Ada juga suami yang menghardik isteri di hadapan saudara bahkan tamunya yang datang.

Para istri juga punya ego. Mungkin karena merasa tidak sekuasa suami, atau tak memiliki keberanian, si isteri menunjukkan egonya dengan bermacam-macam-macam ragam. Mungkin karena tak ada kebaranian berkacak pinggang di depan suami, ia  akan memalingkan badan dan mukanya ketika di tempat tidur.

Alhasil, cuaca rumah tangga menjadi muram. Rumah hanya jadi house tidak jadi home lagi. Tidak ada keceriaan, kehidupan dan manis dan kelembutan lagi. Semuanya bungkam. Ya, rumah (house) hanya sebuah bangungan yang didirikan dari bahan batu, kayu dan semen. Sementara rumah tangga (home) dibina dengan kasih sayang, cinta dan sikap saling menghormati. Tidak ada rindu yang menanti suami ketika pulang dari bekerja. Tidak ada kasih yang hendak dicurahkan oleh suami kepada isteri yang menanti di rumah. Anak-anak tak lagi memiki kegairahan hidup.

Ingat ego, ingat Allah

Bila ada ego di hati, cinta akan menjauh pergi. Retak akan menjadi belah. Kekadang hati keduanya merintih, mengapa jadi begini? Bukankah antara aku dan dia ada cinta? Mengapa terasa semakin jarak?

Apakah yang perlu aku dan dia lakukan untuk menyemarakkan semula rasa cinta ini. Lalu akal berfikir, berputar-putar mencari ide. “Oh, mari ulangi musim bulan madu yang lalu. Kita susuri pulau, tasik, laut atau lokasi pertemuan kita nan dulu.”

Ah, tapi malang, cuma sebentar. Gurau, senda cuma seketika. Tidak mampu lagi memutar jarum kenangan lama dengan hati yang telah berbeda. Tidak ada lagi tarikan fisikyang ketara. Cumbu berbaur gairah seakan telah terlupa. Bulan madu yang akan diperbaharui tidak menjadi… sebab kedua hati ini telah bercakar lagi. Mereka mencoba memperbaharui lokasi, tanpa memperbaharui hati.

Selagi ada ego, ke mana pun tidak akan menjadi. Jika masih ada ego, yang wangi jadi busuk, yang manis jadi tawar, yang indah jadi hambar. Ada juga pasangan yang hendak ‘membeli’ cinta. Ingin dibangkitkan kembali rasa cinta dengan mata benda. “Nah, ini kalung emas dan jutaan rupiah  sebagai tanda cinta ku masih pada mu,” kata suami. “Dan ini pula cincin berlian untuk memperbaharui kemesraan kita,” balas si isteri. Masing-masing bertukar hadiah. Semoga dengan barang-barang berharga itu akan mengembalikan cinta. Namun sayang sekali, sinar emas, cahaya berlian, tidak juga menggamit datangnya cinta. Cinta diundang oleh nur yang ada di hati. Nur itu tidak akan ada selagi ego masih ada di jiwa.

Susurilah cinta yang hilang di jalan iman. Buanglah kerikil ego yang menghalangi. Sebab ego hanya membina tembok pemisah di antara dua hati walaupun fisik masih hidup sebumbung. Mungkin di khalayak ramai, masih tersenyum dan mampu ‘menyamar’ sebagai pasangan yang ideal tetapi hati masing-masing TST (tahu sama tahu), di mana kemesraan sudah tiada lagi.

Pasangan yang begitu, boleh menipu orang lain. Namun, mampukah mereka menipu diri sendiri? Yang retak akhirnya terbelah. Penceraian berlaku. Mereka berpisah. Masyarakat yang melihat dari jauh pelik, mengapa begitu mesra tiba-tiba berpisah? Tidak ada kilat, tidak ada guntur, tiba-tiba ribut melanda. Oh, mereka tertipu. Perpaduan yang mereka lihat selama ini hanyalah sinetron.

Allah membongkar rahasia ini dalam firman-Nya:

“Kamu lihat saja mereka bersatu tetapi hati mereka berpecah.”

Carilah di mana Allah di dalam rumah tangga mu. Apakah Allah masih dibesarkan dalam solat yang kau dirikan bersama ahli keluarga mu? Apakah sudah lama rumah mu telah menjadi pusara akibat kegersangan dzikir dan suara bacaan al-Quran? Apakah sudah luput majelis ilmu yang menjadi tonggak dalam rumah tanggamu? Di mana pesan-pesan iman dan wasiat taqwa yang menjadi penawar ujian kebosanan, kejemuan dan keletihan ini?

Penyakit ego akan senantiasa menimpa jika hati sudah tidak terasa lagi kebesaran Allah. Orang yang ego hanya melihat kebesaran dirinya lalu memandang hina pasangannya. Hati yang ego itu haruslah segera dibasuh kembali dengan rasa bertauhid menelusuri ibadah-ibadah --khususnya melalui shalat, membaca al-Quran, berzikir, bersedekah– dan yang paling penting adalah majelis ilmu.

Allah berfirman:

“Dan berilah peringatan. Sesungguhnya peringatan itu memberi manfaat kepada orang mukmin.” (Adz-Dzariyat ayat 55)

Sedangkan orang mukmin saja perlu diperingatkan, apatah lagi kita yang belum mukmin? Iman itu, seperti yang dimaksudkan hadits, boleh bertmbah dan berkurang. Untuk memastikan ia sentiasa bertahan atau bertambah, hati perlu bermujahadah. Lawan hawa nafsu yang mengajak kepada ketakaburan dengan mengingat bahwa Allah sangat membenci kepada orang yang takabur, walaupun sasaran takabur itu adalah suami atau isteri sendiri.

Bila terasa bersalah, jangan malu mengaku salah. Segeranya mengakuinya dan hulurkan kata meminta maaf. Ular yang menyusur akar tidak akan hilang bisanya. Begitulah suami yang meminta maaf kepada isterinya. Dia tidak akan hilang kewibawaannya bahkan akan bertambah tinggi. Bukankah orang yang merendahkan diri akan ditinggikan Allah derajat dan martabatnya? Lunturkan ego diri dengan membiasakan diri meminta maaf.

Tidak masalah ketika kita rasa kita adalah yang benar, lebih-lebih lagi apabila jika kita yang bersalah. Ini juga berlaku pada para lelaki. Lelaki yang “tewas” ialah lelaki yang sukar mengaku salah dan senantiasa tidak ingin mengalah. Saat itulah dia telah memiliki salah satu dari tiga ciri takabur, yakni menolak adanya kebenaran. Akuilah kebenaran walaupun kebenaran itu berada di pihak isteri. Tunduk kepada kebenaran artinya tunduk kepada Allah. Jangan bimbang hanya karena takut dikatakan “laki-laki takut isteri”. Kita hanya takut pada Allah. Sebab Allah sangat membenci orang yang takabur. Begitu juga isteri. Jika sudah terbukti bersalah, akui sajalah. Dalam pertelagaan antara suami dan isteri, apakah penting siapa yang menang, atau siapa yang kalah?

Kita berada di dalam gelanggang rumah tangga bukan berada di ruang mahkamah. Kesalahan suami adalah kesalahan kita juga dan begitulah sebaliknya. Rumah tangga wadah segalanya. Perkawinan adalah suatu hubungan, bukan satu persaingan. Andai kita “menang” pun, lantas  apa gunanya? Padahal, kita akan terus hidup bersama, tidur sebantal dan berteduh di bawah naungan yang sama.

Mujahadahlah sekuat-kuatnya menentang ego ini. Bisikan selalu di hati, bahwa Allah selalu mencintai orang yang merendah diri dan Allah sangat membenci orang yang tinggi diri. Pandanglah pasangan kita sebagai sahabat yang paling rapat. Kita dan dia hakikatnya satu. Ya, hati kita masih dua, tetapi dengan iman ia menjadi satu. Bukan satu dari segi bilangannya, tetapi satu dari segi rasa.

Sekali lagi, ingatlah satu hal, hanya dengan iman, takabur akan luntur dan cinta akan subur!

Sumber: http://www.hidayatullah.com/read/16094/28/03/2011/bila-ada-ego-di-hati,-cinta-akan-menjauh-pergi.html

*Pahrol Mohamad Juoi, penulis dan motivator parenting, tinggal di Malaysia. Tulisan ini diambil dari blog pribadinya

Panji Rasulullah: Ar-Rayah dan Al-Liwa

Di dalam bahasa Arab, bendera dinamai dengan liwa (jamaknya adalah alwiyah). Sedangkan panji-panji perang dinamakan dengan rayah. Disebut juga dengan al-‘alam (1).

Rayah adalah panji-panji yang diserahkan kepada pemimpin peperangan, dimana seluruh pasukan berperang di bawah naungannya. Sedangkan liwa adalah bendera yang menunjukan posisi pemimpin pasukan, dan ia akan dibawa mengikuti posisi pemimpin pasukan.
(HR. Thabrani, Hakim, dan Ibnu Majah)
(HR. Tirmidzi)

Liwa adalah al-‘alam (bendera) yang berukuran besar. Jadi, liwa adalah bendera Negara. Sedangkan rayah berbeda dengan al-‘alam. Rayah adalah bendera yang berukuran lebih kecil, yang diserahkan oleh khalifah atau wakilnya kepada pemimpin perang, serta komandan-komandan pasukan Islam lainnya. Rayah merupakan tanda yang menunjukan bahwa orang yang membawanya adalah pemimpin perang (2).

Liwa, (bendera negara) berwarna putih, sedangkan rayah (panji-panji perang) berwarna hitam. Banyak riwayat (hadist) warna liwa dan rayah, diantaranya :

Rayahnya (panji peperangan) Rasul SAW berwarna hitam, sedang benderanya (liwa-nya) berwarna putih

Meskipun terdapat juga hadist-hadist lain yang menggambarkan warna-warna lain untuk liwa (bendera) dan rayah (panji-panji perang), akan tetapi sebagian besar ahli hadits meriwayatkan warna liwa dengan warna putih, dan rayah dengan warna hitam.

Tidak terdapat keterangan (teks nash) yang menjelaskan ukuran bendera dan panji-panji Islam di masa Rasulullah SAW, tetapi terdapat keterangan tentang bentuknya, yaitu persegi empat.

Panji Rasulullah saw berwarna hitam, berbentuk segi empat dan terbuat dari kain wol

Al-Kittani (3) mengetengahkan sebuah hadist yang menyebutkan :

Rasulullah saw telah menyerahkan kepada Ali sebuah panji berwarna putih, yang ukurannya sehasta kali sehasta.

Pada liwa (bendera) dan rayah (panji-panji perang) terdapat tulisan Laa illaaha illa Allah, Muhammad Rasulullah. Pada liwa yang berwarna dasar putih, tulisan itu berwarna hitam. Sedangkan pada rayah yang berwarna dasar hitam, tulisannya berwarna putih. Hal ini dijelaskan oleh Al-Kittani (4), yang berkata bahwa hadist-hadist tersebut (yang menjelaskan tentang tulisan pada liwa dan rayah) terdapat di dalam Musnad Imam Ahmad dan Tirmidzi, melalui jalur Ibnu Abbas. Imam Thabrani meriwayatkannya melalui jalur Buraidah al-Aslami, sedangkan Ibnu ‘Adi melalui jalur Abu Hurairah. Begitu juga Hadist-hadist yang menunjukan adanya lafadz Laa illaaha illa Allah, Muhammad Rasulullah , pada bendera dan panji-panji perang, terdapat pada kitab Fathul Bari (5).

Berdasarkan paparan tersebut diatas, bendera Islam (liwa) di masa Rasulullah saw adalah berwarna putih, berbentuk segi empat dan di dalamnya terdapat tulisan Laa illaaha illa Allah, Muhammad Rasulullah dengan warna hitam. Dan panji-panji perang (rayah) di masa Rasulullah saw berwarna dasar hitam, berbentuk persegi empat, dengan tulisan di dalamnya Laa illaaha illa Allah, Muhammad Rasulullah berwarna putih.

Nota:

1. Dr. Abdullah bin Muhammad bin Sa’ad al-Hujaili., al-‘Alamu an-Nabawiyu asy-Syarif., p.33-34., Maktabah al_’Ulum wa al-Hikam
2. Dr. Abdullah bin Muhammad bin Sa’ad al-Hujaili., op cit., p, 37, 40-41,. Maktabah al-‘Ulum wa al-Hikam
3. al-Kittani, Tartib al-Idari., jilid I/320
4. al-Kittani, op cit, jilid I/322
5. Ibnu Hajar al-Asqalani., Fathul Bari., jilid VII/477

Sumber: http://ibnufatih.wordpress.com/khilafah/ar-rayah-dan-al-liwa/

What happens after fighting ends?

Resources:

Title: Fiqh of Jihad

Author: Dr. Yusuf Al-Qaradawi

Publisher: Wahba Bookshop

Year: 2009

Number of Pages: 1,439

In the seventh section of the valuable book Fiqh Al-Jihad, the erudite Sheikh Yusuf Al-Qaradawi answered the question: When does fighting end? In the eighth section, which we will review in this article, Sheikh Al-Qaradawi answers the title's question: What happens after fighting ends?

In this section, Sheikh Al-Qaradawi discusses six main issues: (1) Rulings on the covenant of protection and security and asking for it; (2) Stance toward enemy captives; (3) Stance toward Muslim captives; (4) War spoils and their rulings; (5) Abode of Islam and abode of war; and (6) Covenanted citizens in terms of their rights and duties.

In the first chapter of this section, Sheikh Al-Qaradawi discusses the rulings on protection and asking for it. He states that when Islam provides security and adequate protection to a person at war with Muslims, this entails many rights that are broader and more elaborate than those provided by contemporary laws to a foreigner who enters a foreign country. The reason is that when a Muslim observes the rights of the one seeking security, he considers such rights as the rulings of the Islamic Shari`ah and the obligations of his religion. The Muslim believes that he shall be rewarded by Allah for such observance and that otherwise he would incur Allah's punishment. This is the best incentive for Muslims to observe the rights of those who seek their protection.

Protection Can Be Given By State or By Individuals

The covenant of security is valid whether it comes from individuals or from the State. The one who seeks protection to hear the Words of Allah and to learn the rulings of Islam should be granted that protection and should then be escorted to a secure place. Any doubt should be interpreted in favor of the one seeking protection. Imam Ibn Qudamah mentioned in his book Al-Mughni that when any member of the enemy seeks protection for himself or herself or for other unnamed enemies, all of them should not be killed. Sheikh Al-Qaradawi comments on that by saying, "See how those faqihs are cautious regarding people's lives and are most cautious with respect to bloodshed. Doubt should always be interpreted in favor of the one seeking protection. This is the justice of the Shari`ah. This also indicates the sanctity of blood in Islam and that Islam does not proscribe killing of anyone except for those who deserve to be killed. If there is some doubt whether someone's sanctity is preservable or not, the former should be given preponderance, and suspicion should be interpreted in favor of the one seeking protection."  

Entering Muslim Land Without Covenant of Protection

Ibn Qudamah says, "If a warrior against Islam enters the land of Islam without being provided with a pledge of protection, we should study the case well: If the warrior has something to sell in the land of Islam and it is customary for him or her to enter the area without receiving such pledge of protection, then he or she should not be harmed." Imam Ahmad says, "If Muslims are at sea and see non-Muslim traders heading for the land of Islam, they should not face or fight them. All warriors against Islam who enter the land of Islam for trade should be protected and should not be confronted."

Limitation of State's Provision of Protection

In the context of the current situation, where there dominate ignorance and whims and the fear of providing protection for foreigners, I do not have any objection regarding the regulation of this issue in light of the public exigencies of the Muslim community and under necessary restrictions and conditions so that things are not left open to misinterpretation by anyone. In fact, wicked enemies of the Ummah can exploit this permission and make machinations to gain such protection through deceiving some good but naïve Muslims.

Muslim's Duty Upon Entering Land of War Under Covenant of Protection

Faqihs assert that a Muslim who enters the land of the enemy under the covenant of protection is prohibited from betraying the enemy regarding their wealth. Such betrayal is prohibited because the Muslim has been provided with the said protection on condition of not betraying the enemy. If this is not explicitly expressed, the meaning is clearly implied. The opposite also holds true: Anyone from the land of war comes to our land under our protection and then betrays us will be breaching his or her covenant with us.

In the second chapter, Sheikh Al-Qaradawi covers the stand toward the enemy's prisoners of war. He states:

Islam obligates Muslims to deal humanely with prisoners of war so that their dignity is preserved, their rights are observed, and their humanity is protected. The Noble Qur'an considers prisoners of war among the vulnerable categories that deserve compassion, charity, and care, including the needy and the orphans in society. The Qur'an and the Sunnah pay due attention to these categories. Allah (Exalted and Glorified be He) says in the Qur'an, (And they give food out of love for Him to the poor and the orphan and the captive: We only feed you for Allah's Sake; we desire from you neither reward nor thanks) (Al-Insan 76:8-9). In another Qur'anic verse, Allah addresses His prophet Muhammad with respect to the captives of the Battle of Badr saying, (O Prophet! say to those of the captives who are in your hands: If Allah knows anything good in your hearts, He will give to you better than that which has been taken away from you and will forgive you, and Allah is Forgiving, Merciful) (Al-Anfal 8:70). Allah orders the Prophet to address the captives in a lenient manner so that their hearts may soften and they may become more attracted to Islam.

In the Battle of Badr, the Prophet (peace and blessings be upon him) established an important tradition regarding the release of captives: The one who does not have the ransom can instead provide a service to the Muslim community. The Prophet (peace and blessings be upon him) asked the literate captives from the polytheists to teach a number of Muslim children how to read and write as their ransom. The Prophet was not worried about the influence of those polytheists on the minds of Muslim children, because eradication of illiteracy would not entail implantation of any thoughts or beliefs. In addition, they were in the middle of Muslim society, which supervised and monitored the entire process.

International Conventions on Captives and Our Stand Toward Them

There are several international treaties and conventions in force today that regulate the treatment of prisoners of war. They prohibit their being tortured, treated severely, or killed.

Unfortunately, we now see that major world powers do not respect these treaties and conventions when whims and bias dominate. The prisoners of war at the US concentration camp in Guantanamo Bay are a clear example of this. The US has treated them in an extremely inhumane manner, from the time of their arrest, herding them to Cuba, cuffing their hands and feet, blinding their eyes, sealing their ears, and completely isolating them from the outside world. Many other details about these inhumane acts have been reported in newspapers and news agencies.

The Opinion I Adopt Regarding Prisoners of War

The opinion I adopt is that prisoners of war should be treated as explicitly stipulated in the Noble Qur'an. Allah says, (So, when you meet in battle those who disbelieve, then smite the necks until when you have overcome them, then make (them) prisoners, and afterwards either set them free as a favor or let them ransom (themselves) until the war terminates. That (shall be so); and if Allah had pleased He would certainly have exacted what is due from them, but that He may try some of you by means of others; and (as for) those who are slain in the way of Allah, He will by no means allow their deeds to perish) (Muhammad 47:4). After capture, there are two options for the treatment of captives: Either to free them for Allah's Sake without ransom, in order to encourage them to love Islam through good treatment by Muslims; or to take ransom in exchange for releasing them, which is what the Prophet (peace and blessings be upon him) did with the approximately 70 captives of Badr. In other battles, he exchanged them for Muslim captives.

In the third chapter, Sheikh Al-Qaradawi deals with the stance toward Muslim captives. He starts by answering the question: Is it permissible for a Muslim fighter to accept being captured?

The answer is that it is permissible for a Muslim fighter to surrender and be a captive of disbelievers if he believes that this would be in his advantage and the advantage of his Ummah. However, he can refuse to surrender and be taken as a captive and, instead, defy death boldly. In this case, if he is martyred, this will be in the Cause of Allah.

Releasing Muslim Captives

If Muslim fighters are captured, what would then be the stance? Would they be left in the hands of their captors, or should Muslims do their best to release them from the yoke of captivity? What is the ruling on that? And is it desirable or obligatory?

No one would say that it is permissible to leave Muslim captives in the hands of their enemies forever; rather, Muslims should try hard to release them by any means.

Look at Zionists in this regard: They do everything, sacrifice money and souls, and carry out military operations to free their captured soldiers. It is then our duty to do that and free our captives.

Islam uses every means to free slaves from serfdom and even prescribes that zakat should be paid to help set slaves free (see Al-Baqarah 2:177). Moreover, it orders Muslims to conclude contracts with slaves who would like to pay for their freedom. Allah says, (And (as for) those who ask for a writing from among those whom your right hands possess, give them the writing if you know any good in them, and give them of the wealth of Allah which He has given you) (An-Nur 24:33).

If Islam does all this to set slaves free, would not it try to release captives?

Releasing Captives of Covenanted Citizens

It is noteworthy that what applies to Muslim captives applies as well to captives from among covenanted citizens (i.e., non-Muslim citizens of Muslim countries). Efforts should be made to release them from captivity because they have the same rights and duties enjoyed by Muslim citizens. In the fourth chapter, Sheikh Al-Qaradawi touches upon the topic of spoils of war and rulings pertaining to them. He first differentiates between the nature of war at the time of the Prophet and the ensuing times — when a fighter would provide himself with arms, food, and all other needs — and the nature of war at the present time — when countries pay billions to have strong armed forces.

Sheikh Al-Qaradawi believes that distributing war spoils at the Prophet's time was related to the then prevalent circumstances of war. The situation has now changed. Moreover, these rulings are not obligatory; rather, they should be related to the causes and reasons. In his book Al-Muwafaqaat, Imam Ash-Shatibi stipulates an important rule in this regard: The basis with rituals is to perform them as acts of worship and abide by them without paying much attention to the causes and reasons behind them. As for customs, transactions, and matters of daily life, we should consider the reasons, causes, and objectives behind them.

If `Umar Ibn Al-Khattab contemplated the Qur'anic text related to the distribution of war spoils in Surat Al-Anfal (lit. War Spoils) and restricted it to exclude land and property, we also have the right in this age — in which military and financial conditions have changed — to contemplate the Qur'anic text once again to understand it in light of the current reality. There is nothing in such text, if it is well understood, that prevents us from Ijtihad (i.e., juristic reasoning) to change the old ruling on distributing war spoils. This follows the steps of the old ruling, which was undoubtedly valid in its age, but not in ours.

Through this insightful understanding based on Shar`i foundations, we can refute the allegations of modern secularists who claim that rulings of the Shari`ah are not suitable for our age, referring to the rulings on war spoils stipulated, for example, in Surat Al-Anfal. Thanks to Allah, we find the refutation of such allegations and the solution in the first verse of the same Surah.

In the fifth chapter, Sheikh Al-Qaradawi discusses the concepts of land of Islam andland of war. He tackles an important issue that has been widely discussed by some contemporary faqihs and intellectuals, that the above-mentioned distinction of lands (into land of Islam and land of war) is an innovation of faqihs and that there is no proof on it. However, Sheikh Al-Qaradawi contends that we could understand it if such an accusation came from secularists and Orientalists, but not from faqihs.

Origin of Distinction in the Noble Qur'an

In fact, if we contemplate the Noble Qur'an, we can find implicit references to such distinction. Allah says, (And it does not behoove a believer to kill a believer except by mistake, and whoever kills a believer by mistake, he should free a believing slave, and blood money should be paid to his people unless they remit it as alms; but if he be from a tribe hostile to you and he is a believer, the freeing of a believing slave (suffices), and if he is from a tribe between whom and you there is a covenant, the blood money should be paid to his people along with the freeing of a believing slave) (An-Nisaa' 4:92).

The above verse mentions three types of the people killed by mistake and shows the ruling on each one of them.

The first type is a believer killed by mistake while among other believers (in other words, in their homeland): (Whoever kills a believer by mistake, he should free a believing slave, and blood money should be paid to his people unless they remit).

The second type is a believer killed by mistake while not living among us, but in an enemy society. Therefore, the killer should provide some expiation — (the freeing of a believing slave (is prescribed)) — but there is no blood money to be paid, because the deceased lived in a society that is at war with ours, that is, in an enemy country. Therefore, Allah says, (If the deceased belonged to a people at war with you and he was a believer; the freeing of a believing slave (suffices)). In this case, giving his or her family the due blood money would strengthen them in fighting Islam and Muslims.

The third type in the verse is one who lives in another society that is not at war with ours but with whom there is a treaty and alliance of nonaggression, peaceful coexistence, solidarity in peace and war, etc. In this case, the killer must pay blood money and offer expiation: (And if he is from a tribe between whom and you there is a covenant, the blood money should be paid to his people along with the freeing of a believing slave).

The verse clearly indicates different lands and refers to them through referring to people: "a people at war with you" and "a people with whom you have a treaty of mutual alliance". People are thus divided into enemies and allies and into warriors and peaceful people. It is not surprising then that the lands of these people are divided into lands of peace and lands of war, according to the stance of their people.

In light of the above, we can say that this verse refers to the three types of lands, though it does not use the exact Fiqhi terminology. In addition, there are two other verses at the end of Surat Al-Anfal that refer to the same distinction. Allah says, (Surely those who believed and fled (their homes) and struggled hard in Allah's way with their property and their souls, and those who gave shelter and helped — these are guardians of each other; and (as for) those who believed and did not fly, not yours is their guardianship until they fly; and if they seek aid from you in the matter of religion, aid is incumbent on you except against a people between whom and you there is a treaty, and Allah sees what you do. And (as for) those who disbelieve, some of them are the guardians of others; if you will not do it, there will be in the land persecution and great mischief) (Al-Anfal 8:72-73).

In the above text, people are divided into four types:

1)    The believers, the Muhajirun (i.e., Immigrants from Makkah to Madinah) and the Ansar (i.e., Helpers, inhabitants of Madinah who supported the Prophet), who live in the land of Islam. 2)    The believers who remain in their land, which is at war with Muslims, and do not immigrate to the land of Islam. 3)    The disbelievers who have a treaty with Muslims. 4)    The other disbelievers who do not have a treaty with Muslims.

Basis of This Concept in Sunnah and Traditions of Companions

In addition to the Qur'anic references, we find references, if not explicit expressions, in the Prophet's Sunnah and the traditions of his Companions (may Allah be pleased with them all) that mention the land of Islam and the land of Hijrah. As related in Sahih Muslim, Buraydah said: Whenever the Messenger of Allah (peace and blessings be upon him) appointed anyone as a 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: "When you meet your enemies who are disbelievers, invite them to three courses of action. If they respond to any one of these, you also accept it and withhold 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 Muhajirun and inform them that if they do so, they shall have all the privileges and obligations of the Muhajirun. If they refuse to migrate, tell them that they will have the status of Bedouin Muslims 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 Muslims (against the disbelievers)" (Book 19, Jihad and Expedition, 4294).

The land of Muhajirun referred to here is the land of Islam. In his book At-Tabaqaat, Ibn Sa`d reports that Salamah ibn Nufayl Al-Hadrami narrated that the Messenger of Allah (peace and blessings be upon him) said, "The ground of the land of Islam is the Levant [i.e., the region covering Syria, Lebanon, Jordan, and Palestine]."In Sahih Al-Bukhari and Sahih Muslim, Ibn `Umar (may Allah be pleased with him) narrated that the Prophet (peace and blessings be upon him) prohibited taking the Noble Qur'an to the land of the enemy.

Distinction of Lands is Logical and Not Arbitrary

However, even if we accept that the distinction of lands — whether dual (land of Islam and land of war) or tripartite (land of Islam, land of war, and land of treaty) — is the result of the mere Ijtihad of faqihs without being based on the Qur'an or the Sunnah, as may be claimed, the question is: Is it a logical and reasonable distinction or an arbitrary one not based on a reasonable foundation or valid heavenly text?

It is not that easy to accuse faqihs of innovating something like this and devising a ruling that has its own serious effects on international relations and its consequences of prohibitions, allowances, and other impacts without a reasonable logical basis;Fiqh is defined as the knowledge of Shar`i rulings derived from their detailed proofs.

Essence of Land of War and Land of Islam

When can we consider a land to be of Islam or war? Faqihs differ widely in this regard. There is no space here to mention all the details, which can be found in books of fiqh, both past and present. In brief, they believe that the land of Islam is the land in which the following three conditions are fulfilled:

1)    Muslims are the ones who have authority and power, even if the majority of the inhabiting people are not Muslims. Some say that this would be fulfilled if only the rulers are Muslims. 2)    Islamic rulings — such as those related to family and civil status — as well as Islamic rituals — such as building mosques, observing Jumu`ah(i.e., Friday) Prayer and congregational prayer, and fasting during Ramadan — are applied, even if partially. 3)    Muslims are secure due to their religion and covenanted citizens are secure due to their covenant.

Can Land of Islam Turn Into Land of War?

There is still an important question to be addressed: If one specific land is established as the land of Islam, can this ruling change and later turn into a land of war? If so, in what situation?

Various opinions are given by faqihs in this respect:

First opinion: The land of Islam can never turn into a land of war in any situation, even if its people and rulings change.

Second opinion: The land of Islam can turn to be a land of war once disbelievers seize it, such as when the enemy army invades and occupies it, as happened when Britain occupied Egypt and Iraq; Italy occupied Libya; France occupied Tunisia, Algeria, and Morocco; the Netherlands occupied Indonesia, etc.

Third opinion: According to Abu Yusuf and Muhammad, the Hanbalis, and some Zaidis, the land of Islam turns to be a land of war once the rulings of disbelief appear therein.

Fourth opinion: The land of Islam does not turn into a land of war when rulings of disbelief appear therein or when disbelievers control it, as long as its Muslim people can stay there to defend their religion and observe Islamic rituals such as Adhan (i.e. call to Prayer), Jumu`ah Prayer, congregational prayers, and Eid (religious feast) Prayer.

Fifth opinion: The land of Islam only turns into a land of war when three criteria are met, as mentioned by Muhammad At-Tamartashi, author of Tanweer Al-Absaar:

1)    Rulings of disbelief dominate therein and rulings of Muslims are not implemented. 2)    It is connected to the land of war and there is no land of Islam in between. 3)    Muslims, due to their religion, and covenanted citizens, due to their covenants, are no longer secure.

Sheikh Al-Qaradawi favors the opinion of Imam Abu Hanifah, who has reservations regarding considering the land of Islam as a land of disbelief and war. He says that it remains the same because "certainty is not abrogated by suspicion." This is the opposite case of the land of war that turns into a land of Islam even without certainty, because Islam dominates, and nothing is superior to it.

Separation of Part of Land of Islam and Its Waging War Against Muslims

Another important question is that of the condition of adjacency to the land of Islam: What is the ruling if a part of the land of Islam becomes an independent entity that is an enemy to Muslims, usurps their land, and disperses them all over the world by force, torture, mass murder, and massacre, as is the case today with the Zionist state of Israel? Can we consider it a part of the land of Islam? The issue here is that we should defend this land. But how can we do that while it is fighting against us with all its might?

Can we divide, separate, or adapt the rulings in this case? This should be considered to be a part of the land of Islam that has been usurped in front of our eyes. Consequently, the duty of the Ummah is to restore it jointly in due course. This should be a collective obligation that does not lapse with time, especially as some of our faqihs — such as the Shafi`is — are of the opinion that the land of Islam never turns into a land of war.

At the same time, this usurped land and the entity established thereon that is at war with us attacks our sanctities and sacred locations and sheds the blood of our brothers on the land of Israa' and Mi`raaj (i.e., journey of Prophet Muhammad from Makkah to Al-Quds and then to the heavens), so it should be considered a land of war from the point of view to which the rulings of the land of war apply.

In other words, historically speaking, it is a usurped Islamic land and, according to reality, it is an enemy land of war. I think that this point of view should outweigh the others or at least deserves consideration.

Ruling If Disbelieving Country Takes Over Muslim Country

According to the Shafi`is, it is clear that a Muslim country remains Muslim and never turns into a land of war.

Scholar Abd Al-Karim Zaidan poses an important question in his book Ahkaam Adh-Dhimiyyin Wa Al-Musta'manin: "Can the land of Islam become a land of war if it is seized by a disbelieving country?"

The brief answer, derived from the opinions of Imam Al-Isbijabi and Imam Al-Halawani, is that the land of Islam does not turn into a land of war once it is taken over by a disbelieving country, as long as the rulings of Islam are applied therein and it is not connected to the land of war.

Fiqhi Description of Our World Today

The important question here is: How should we classify our world today? Does it consist of a land of Islam, a land of war, and a land of treaty? Or has this classification ended forever, as some contemporary scholars and researchers believe?

In my opinion, there is still some room for this classification. We cannot say that the land of Islam has come to an end and has no place in our modern world of globalization because it is no longer divided according to a religious basis. This reason cannot be taken for granted. If others have excluded religion from their lives and constitutions, we have not, and we are not allowed to do that as long as Islam remains our religion and our identity rests on the Shari`ah, by which our main reference is established.  

All Muslim Countries Are Lands of Islam

I believe that all countries referred to as Islamic countries and inhabited by a Muslim majority are lands of Islam, even if some of them do not follow the Shari`ah in all its aspects or adopt secularism, such as Turkey since the time of Kemal Ataturk.

It is enough for us that these countries are originally and historically Islamic, the majority of their people are Muslims, and their rulers are Muslims, even if only officially and nominally.

The Entire World Is a Land of Treaty Except for the Zionist Entity

Moreover, for Muslims, the entire world is a land of treaty, except for the Zionist entity of Israel. We are connected to this surrounding world by the UN Convention, as all Muslims are members of the UN.

Israel Alone Is Land of War

There remains one country that is considered the land of war for Muslims: The Zionist entity of Israel, which has usurped our land through deception and brute force. One century ago, it had no presence in the land of prophecies, the land of Israa' and Mi`raaj, the land of Palestine.

Therefore, Islamic Fiqh considers Israel the land of war for Muslims, because it occupied a piece of their land, adopted the replacing settling occupation, and expelled its people from their land by force and replaced them with others. It is obligatory for Muslims to restore this piece of their land and give it back to its people. This is obligatory on the people of Palestine first, and if they are unable to do so, it becomes obligatory on their neighbors, starting with the nearest and widening gradually until it involves all Muslims.

In the sixth chapter, Sheikh Al-Qaradawi deals with the rights of covenanted citizens. He mentions these rights as follows:

1)    Protection from external aggression 2)    Protection from internal injustice 3)    Protection of blood and souls 4)    Protection of wealth 5)    Protection of honor 6)    Security in weakness, old age, and poverty 7)    Freedom of belief and building of churches in Muslim countries 8)    Freedom of work and earning money 9)    Freedom of accommodation and movement 10)  Holding state positions except for the positions dominated by religious hue such as imamate, presidency, leadership of the army, judging among Muslims, supervising Sadaqah (i.e., voluntary charity), etc.

Duties of Covenanted Citizens

These are the rights of covenanted citizens as stipulated by the Islamic Shari`ah. In other words, these are the rights of non-Muslim citizens in a Muslim society. What about their duties under Islam?

Duties of these covenanted citizens are limited to the following:

1)    Payment of Jizyah (i.e., poll tax required from non-Muslims living in an Islamic state), land tax, and commercial tax. These are their financial duties.

2)    Compliance with rulings of Islamic law in civil transactions, etc.

3)    Respect for rituals and feelings of Muslims.