Allah Almighty says: {Be kind to parents, relatives, orphans, the needy, near and distant neighbors, close friends, wayfarers, and slaves whom you own. For Allah does not like those who are arrogant and boastful.} [Surat al-Nisā’: 36]
Allah -Ta'ālā- berfirman, "Dan berbuat baiklah kepada kedua orang tua, karib-kerabat, anak-anak yatim, orang-orang miskin, tetangga dekat dan tetangga jauh, teman sejawat, ibnu sabīl, dan hamba sahaya yang kamu miliki. Sungguh, Allah tidak menyukai orang yang sombong dan membanggakan diri." (QS. An-Nisā`: 36)
1600/1 - Ibn ‘Umar (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “A woman was tortured because of a cat which she had kept locked up until it died, and she was thrown into Hell for that. She neither gave it food or drink when she locked it up nor freed it so that it would eat from the vermin of the earth.” [Narrated by Al-Bukhāri and Muslim]
1/1600- Ibnu Umar -raḍiyallāhu 'anhumā- meriwayatkan bahwa Rasulullah -ṣallallāhu 'alaihi wa sallam- bersabda, "Ada seorang wanita disiksa karena seekor kucing yang dia kurung hingga mati kelaparan, lalu dengan sebab itu dia masuk neraka. Dia tidak memberinya makan dan minum ketika mengurungnya, dan dia juga tidak melepaskannya supaya ia bisa memakan serangga tanah." (Muttafaq 'Alaih)
Vermin of the earth: its pests and insects.
خَشَاشُ الأرْضِ (khasyāsy al-arḍ), dengan memfatahkan huruf "khā`" dan dua huruf "syīn", yaitu: serangga tanah.
1) It is forbidden to torture an animal, and it is encouraged to treat it kindly.
1) Larangan menyiksa hewan dan anjuran untuk berbuat baik kepadanya.
2) A person may do some unjust deeds that he considers insignificant, while they are huge in the Sight of Allah, and causes him to be cast down in Hellfire.
2) Kadang seorang hamba mengerjakan perbuatan-perbuatan zalim dan dia mengiranya kecil, padahal sangat besar dosanya di sisi Allah, sehingga membuatnya terjerumus ke dalam neraka Jahanam.
It is deduced from the Hadīth that it is permissible to keep pets, like birds and fish for instance, on condition that one provides them with the needed care of shelter, food, and water.
Dari hadis ini dapat dipetik pelajaran tentang bolehnya memelihara hewan -seperti burung dan ikan misalnya- dengan syarat dia menjamin pemeliharaannya berupa tempat tinggal, makanan, dan minuman.
1601/2- It is also reported that Ibn ‘Umar (may Allah be pleased with him and his father) once passed by some young men of the Quraysh who had tied a bird and made it a target at which they were shooting arrows. Every arrow that they missed became the possession of the owner of the bird. When they saw Ibn ‘Umar, they dispersed. Thereupon, Ibn ‘Umar said: “Who did this? May Allah curse whoever did this. Verily, the Messenger of Allah (may Allah’s peace and blessings be upon him) invoked curse upon whoever makes any living creature a shooting target.” [Narrated by Al-Bukhāri and Muslim]
2/1601- Juga dari Ibnu Umar -raḍiyallāhu 'anhumā-, ia meriwayatkan bahwa dia pernah melewati sejumlah pemuda Quraisy yang memasang burung sebagai sasaran memanah. Mereka memberi pemilik burung setiap anak panah yang salah sasaran. Begitu mereka melihat Ibnu Umar, seketika itu pula mereka bubar. Maka Ibnu Umar berkata, "Siapa yang melakukan ini? Allah melaknat siapa yang melakukan ini. Sesungguhnya Rasulullah -ṣallallāhu 'alaihi wa sallam- melaknat siapa saja yang menjadikan sesuatu yang bernyawa sebagai sasaran panah." (Muttafaq 'Alaih)
A shooting target: a target of marksmanship, as in archery or the like.
الْغَرَضُ (al-garaḍ), dengan memfatahkan "gain" serta "rā`", artinya: sasaran, sesuatu yang dijadikan sebagai sasaran panah.
1602/3- Anas (may Allah be pleased with him) reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) forbade using (live) animals as targets.” [Narrated by Al-Bukhāri and Muslim] The Hadīth means that animals should not be locked up in a place to be shot dead in target practice.
3/1602- Anas -raḍiyallāhu 'anhu- berkata, "Rasulullah -ṣallallāhu 'alaihi wa sallam- melarang mengurung binatang." (Muttafaq 'Alaih) Maksudnya: dikurung untuk dibiarkan terbunuh.
1) It is forbidden to detain animals in order to use them as targets of shooting arrows or for amusement purposes because this involves torturing them.
1) Larangan mengurung hewan untuk dijadikan sasaran panah atau sekadar hiburan karena perbuatan tersebut menyiksanya.
2) The magnificent mercy of Allah, the Exalted, towards His creation is so extensive that it encompasses even small and weak animals.
2) Besarnya rahmat Allah -'Azza wa Jalla- yang mencakup segala sesuatu kepada semua makhluk-Nya, bahkan sampai hewan kecil dan lemah.
3) Enjoining good and forbidding evil is obligatory, as reflected by the attitude of the honorable Companion ‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father) with the young men.
3) Kewajiban mengajak kepada yang makruf dan mencegah kemungkaran, sebagaimana yang dilakukan oleh sahabat mulia, Abdullah bin Umar -raḍiyallāhu 'anhumā- terhadap para pemuda tersebut.
1603/4- Abu ‘Ali Suwayd ibn Muqarrin (may Allah be pleased with him) reported: “I was one of seven children of Muqarrin, and we had no servants except one slave woman. The youngest of us slapped her, so the Messenger of Allah (may Allah’s peace and blessings be upon him) commanded us to set her free.” [Narrated by Muslim] Another narration reads: “I was one of seven siblings...”
4/1603- Abu Ali Suwaid bin Muqarrin -raḍiyallāhu 'anhu- berkata, "Aku masih ingat bahwa aku adalah satu dari tujuh bersaudara dari anak-anak Muqarrin. Kami tidak memiliki pembantu kecuali satu orang hamba sahaya perempuan yang suatu saat saudara kami yang paling kecil menamparnya, sehingga Rasulullah -ṣallallāhu 'alaihi wa sallam- memerintahkan kami untuk memerdekakannya." (HR. Muslim) Dalam satu riwayat disebutkan, "Salah satu dari ketujuh saudaraku."
1604/5- Abu Mas‘ūd al-Badri (may Allah be pleased with him) reported: “I was flogging a slave-boy of mine when I heard a voice behind me saying: ‘Be aware, Abu Mas‘ūd,’ but I did not recognize the voice due to intense anger. When he came near to me, it was the Messenger of Allah (may Allah’s peace and blessings be upon him) and he was saying: ‘Be aware, Abu Mas‘ūd; be aware, Abu Mas‘ūd.’ So I dropped the whip from my hand. Thereupon, he said: ‘Be aware, Abu Mas‘ūd, that Allah has more power over you than you have over this slave-boy.’ So I said: ‘I will never beat another slave again.’” Another narration reads: “so the whip dropped from my hand in awe of him.”
5/1604- Abu Mas'ūd Al-Badriy -raḍiyallāhu 'anhu- berkata, "Aku pernah memukul seorang budakku menggunakan cambuk. Lalu aku mendengar suara dari belakangku, 'Ketahuilah, wahai Abu Mas'ūd!' Tetapi aku tidak bisa memahami suara itu karena aku sedang marah. Ketika dia mendekat kepadaku, ternyata beliau adalah Rasulullah -ṣallallāhu 'alaihi wa sallam-. Ternyata beliau bersabda, 'Ketahuilah, wahai Abu Mas'ūd! Ketahuilah, wahai Abu Mas'ūd!' Seketika aku membuang cambuk tersebut dari tanganku. Beliau bersabda, 'Ketahuilah, wahai Abu Mas'ūd! Allah lebih kuasa atasmu daripada kekuasaanmu terhadap budak ini.' Aku berkata, "Aku tidak akan memukul seorang budak pun setelahnya, selamanya." Dalam riwayat lain, "Seketika cambuk tersebut jatuh dari tanganku karena segan terhadap kewibawaan beliau."
According to another narration: “I said: ‘O Messenger of Allah, he is free for the sake of Allah.’ So he said: ‘If you had not done this, you would have been singed by the Fire.’” [Narrated by Muslim in all these versions]
Dalam riwayat lainnya disebutkan: Aku berkata, "Wahai Rasulullah! Dia telah merdeka karena Wajah Allah -Ta'ālā-." Beliau bersabda, "Ketahuilah, sekiranya engkau tidak melakukannya, api neraka pasti membakarmu, atau api neraka pasti menyentuhmu." (HR. Muslim dengan semua riwayat ini)
1605/6 - Ibn ‘Umar (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever beats his slave boy or slaps him for something that he did not do, the expiation for that is to set him free.” [Narrated by Muslim]
6/1605- Ibnu Umar -raḍiyallāhu 'anhumā- meriwayatkan bahwa Nabi -ṣallallāhu 'alaihi wa sallam- bersabda, "Siapa yang memukul budaknya sebagai hukuman atas kesalahan yang tidak ia lakukan, atau menamparnya, maka kafaratnya (tebusannya) adalah dengan memerdekakannya." (HR. Muslim)
1) Setting a slave free as expiation for beating him is an aspect of the justice of the Shariah, as it imposes on the offender a procedure that is contrary to his purpose.
1) Memerdekakan budak sebagai tebusan atas pemukulan kepadanya adalah bentuk keadilah syariat dalam hal menyikapi pelaku keburukan dengan kebalikan dari maksudnya.
2) The Shariah encourages kind treatment to servants and slaves, repelling harm from them, and prohibits torturing or assaulting them.
2) Anjuran untuk bersikap lembut kepada pembantu dan budak sahaya serta bermuamalah dengan mereka secara baik, menjauhkan keburukan dari mereka, dan pengharaman menyiksa dan menzalimi mereka.
3) The awe of the Messenger of Allah (may Allah’s peace and blessings be upon him) in the sight of his Companions, their keenness on complying with his words and actions, and benefiting themselves with his advice. Thus, it is incumbent upon Muslims to follow their example in tracing the Hadīths of the Prophet (may Allah’s peace and blessings be upon him) and acting upon them, as they are the way to guidance and salvation in the worldly life and the Hereafter.
3) Keagungan wibawa Rasulullah -ṣallallāhu 'alaihi wa sallam- dalam hati sahabat-sahabatnya, serta antusiasme mereka untuk meneladani ucapan dan perbuatan beliau, serta melaksanakan nasihat-nasihat beliau kepada mereka. Sehingga kita wajib menjadikan mereka sebagai teladan yang baik dalam hal mempelajari hadis-hadis Nabi -ṣallallāhu 'alaihi wa sallam- dan mengamalkannya karena ia merupakan jalan petunjuk dan keselamatan di dunia dan akhirat.
1606/7- It was reported that Hishām ibn Hakīm ibn Hizām (may Allah be pleased with him and his father) happened to pass by some (non-Arab) peasants of Syria who were made to stand in the sun and oil was poured on their heads. He said: “What is this?” He was told that they were detained for failing to pay Kharāj (tax). Another narration says that they were detained for not paying Jizyah. Thereupon, Hishām said: “I bear witness that I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) saying: ‘Verily, Allah tortures those who torture people in this world.’” Then he proceeded towards the governor and reported this Hadīth to him. The governor then issued orders for their release. [Narrated by Muslim]
7/1606- Hisyām bin Ḥakīm bin Ḥizām -raḍiyallāhu 'anhumā- meriwayatkan bahwa dia di Syam pernah melewati sejumlah orang dari kaum Anbāṭ yang dijemur di bawah terik matahari dan disirami minyak di atas kepala mereka. Lalu dia berkata, “Apa ini?” Dikatakan kepadanya, “Mereka disiksa karena tidak membayar upeti tanah.” Dalam riwayat lain disebutkan, "Mereka ditahan karena tidak membayar jizyah." Hisyām berkata, “Aku bersaksi, sungguh aku benar-benar telah mendengar Rasulullah -ṣallallāhu 'alaihi wa sallam- bersabda, "Sesungguhnya Allah akan menyiksa orang-orang yang menyiksa manusia di dunia.” Kemudian Hisyām datang menghadap gubernur di sana lalu menyampaikan hadis itu kepadanya, kemudian gubernur memerintahkan agar mereka dibebaskan. (HR. Muslim)
--
Kaum Anbāṭ ialah para petani dari luar Arab.
1) It is prohibited to punish people without a rightful cause, even if they are disbelievers who have a covenant with the Muslims. Injustice is absolutely prohibited among people.
1) Pengharaman menyiksa manusia tanpa alasan yang benar sekalipun mereka adalah orang kafir yang terikat perjanjian dengan negeri Islam, karena kezaliman diharamkan di antara manusia.
2) The Hadīth highlights the excellent behavior of the Companions (may Allah be pleased with them) and the Tabi‘ūn as reflected in the sincere advice they offered to the ruler, and their enjoining of good and forbidding of evil.
2) Indahnya riwayat hidup para sahabat -raḍiyallāhu 'anhum- serta orang-orang yang mengikuti mereka dengan baik dalam hal menasihati penguasa dan menegakkan amar makruf nahi mungkar.
1607/8- Ibn ‘Abbās (may Allah be pleased with him and his father) reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) saw a donkey that had been branded on the face. He disapproved of that.” Ibn ‘Abbās then said: “By Allah, I shall not brand it but of the part most distant from the face.” He then commanded that his donkey be branded on its hips. He was the first to brand an animal on the hips. [Narrated by Muslim]
8/1607- Ibnu 'Abbās -raḍiyallāhu 'anhumā- berkata, "Rasulullah -ṣallallāhu 'alaihi wa sallam- melihat keledai yang ditandai (tato) di mukanya. Beliau pun lantas mengingkari hal itu. Lantas berkata (Al-'Abbās), 'Demi Allah! Aku tidak akan menandainya kecuali di bagian yang paling jauh dari mukanya.' Kemudian ia (Al-'Abbās) memerintahkan agar keledainya dihadirkan lalu diberikan tanda menggunakan besi panas di pangkal kedua pahanya. Sehingga dia adalah orang pertama yang menandai hewan di kedua pangkal pahanya." (HR. Muslim)
1608/9- He also reported that once the Prophet (may Allah’s peace and blessings be upon him) saw a donkey that had been branded on its face, so he said: “May Allah curse the one who branded it!” [Narrated by Muslim]
9/1608- Juga dari Ibnu 'Abbās -raḍiyallāhu 'anhumā-, bahwa seekor keledai yang diberi tato di mukanya lewat di dekat Nabi -ṣallallāhu 'alaihi wa sallam-, maka beliau bersabda, "Allah melaknat orang yang memberinya tato." (HR. Muslim)
According to another narration by Muslim, the Messenger of Allah (may Allah’s peace and blessings be upon him) forbade striking the face and branding on the face.
Juga dalam riwayat Muslim lainnya disebutkan, "Rasulullah -ṣallallāhu 'alaihi wa sallam- melarang memukul wajah dan melarang memberi tato hewan di mukanya."
Brand: a mark made on something.
مَوْسُوْمُ الْوَجْهِ (mausūm al-wajh - wajahnya diberi tanda): al-wasm ialah tanda yang diberikan pada sesuatu.
1) It is forbidden to slap the face and brand an animal on its face. This is a sin that makes the doer deserving of the threatened punishment.
1) Larangan memukul wajah dan memberi tato hewan di mukanya, karena hal itu termasuk dosa yang pelakunya patut mendapat ancaman.
2) It is permissible to brand animals in any body part other than the face, as reported in the guidance of the Prophet (may Allah’s peace and blessings be upon him).
2) Boleh memberi tanda pada hewan di selain mukanya, karena hal itu ada dalam petunjuk Nabi -ṣallallāhu 'alaihi wa sallam-.
3) It is forbidden to torture and hurt animals.
3) Larangan menyiksa dan menyakiti hewan.
The Hadīths illustrate how the Islamic law is merciful to animals, as it forbids torturing and hurting them. Hence, it is deduced that the Islamic law is merciful to humans with greater reason. In fact, the guidance and teachings of Islam addressed this issue quite a long time before the animal-welfare advocates.
Dalam hadis-hadis di atas terdapat penjelasan tentang kasih sayang agama Islam kepada hewan serta larangan menyiksa dan menyakitinya. Maka kasih sayang agama Islam kepada manusia serta larangan menyiksa mereka tentu lebih besar lagi. Islam dengan petunjuk dan ajaran-ajarannya dalam hal ini jauh berada di depan bila dibandingkan dengan klaim dan aturan organisasi-organisasi penyayang binatang.