Allah Almighty says: {But if they repent, establish prayers and give Zakah, then set them free} [Surat al-Tawbah: 5]
Allah -Ta'ālā- berfirman, "Jika mereka bertobat dan melaksanakan salat serta menunaikan zakat, maka berilah kebebasan kepada mereka." (QS. At-Taubah: 5)
The criterion for judging people in the worldly life is their apparent aspects, namely the words of the tongue and the actions of the body, whereas they are judged in the Hereafter according to what is hidden in their hearts. {On that day, you will be brought forth [before Allah], and none of your secrets will remain hidden.}
Yang menjadi standar dalam hukum di dunia ialah pada yang tampak, yaitu lisan dan anggota tubuh. Sedangkan di akhirat pada apa yang tersembunyi dalam hati. "Pada hari itu kamu dihadapkan (kepada Rabb-mu), tidak ada sesuatu pun dari kamu yang tersembunyi (bagi Allah)." (Al-Ḥaqqah: 18)
390/1- Ibn ‘Umar (may Allah be pleased with him and his father) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “I have been commanded to fight against the people until they testify that there is no deity worthy of worship but Allah and that Muhammad is the Messenger of Allah, and until they establish the prayer and pay Zakat (alms). If they do so, their blood and property are guaranteed my protection, unless (they commit acts that are punishable) in accordance with Islam, and their reckoning will be with Allah Almighty.” [Narrated by Al-Bukhāri and Muslim]
1/390- Ibnu Umar -raḍiyallāhu 'anhumā- meriwayatkan, bahwa Rasulullah -ṣallallāhu 'alaihi wa sallam- bersabda, "Aku diperintahkan untuk memerangi manusia sampai mereka bersaksi bahwa tidak ada tuhan yang berhak disembah selain Allah dan sesungguhnya Muhammad adalah utusan Allah, menegakkan salat, dan menunaikan zakat. Apabila mereka melakukan hal itu, maka mereka telah melindungi darah dan hartanya dariku kecuali dengan hak Islam. Sedangkan perhitungan amalan mereka terserah kepada Allah -Ta'ālā-." (Muttafaq ‘Alaih)
1) The disbelievers should be fought until they enter into Islam, the proof of which is to pronounce the Two Testimonies of Faith, and to fulfill the requirements of Tawhīd.
1) Perang terhadap orang-orang kafir terus berlanjut hingga mereka masuk ke dalam Islam, dan bukti mereka masuk di dalam Islam yaitu mereka melafalkan dua kalimat syahadat serta mengerjakan syarat-syarat kalimat tauhid.
2) Actions should be accepted and judged according to their apparent nature in the worldly life.
2) Menerima amalan sesuai lahiriahnya dan menetapkan hukum berdasarkan padanya dalam hukum dunia.
The Word of accepting Islam: “La ilaha illa Allah” (There is no deity worthy of worship except Allah) is the key to Islam. Verily, every key has teeth, and the teeth of the Word of Tawhīd are the good deeds, the most superior of which are carrying out the Shariah obligations, the supplements of faith, as well as shunning prohibitions.
Kata kunci untuk masuk dalam Islam ialah Lā ilāha illallāh. Kalimat ini adalah kunci pembuka Islam. Setiap kunci memiliki gigi, dan gigi kalimat lā ilāha illallāh adalah amal saleh, di mana amal saleh yang paling tinggi yaitu menunaikan kewajiban-kewajiban agama serta penyempurna iman dan meninggalkan larangan.
391/2 - Abu ‘Abdullah, Tāriq ibn Ushaym (may Allah be pleased with him) reported: “I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) saying: ‘Whoever says, ‘there is no god except Allah’ and disbelieves in everything worshiped besides Allah, his property and blood become inviolable, and his reckoning will be with Allah Almighty.’” [Narrated by Muslim]
2/391- Abu Abdillah Ṭāriq bin Usyaim -raḍiyallāhu 'anhu- berkata, Aku mendengar Rasulullah -ṣallallāhu 'alaihi wa sallam- bersabda, "Siapa yang mengucapkan, 'Lā ilāha illallāh' dan mengingkari segala sesuatu yang disembah selain Allah, maka harta dan darahnya terjaga. Sedangkan perhitungan amalannya terserah kepada Allah." (HR. Muslim)
1) Disassociation from false deities that are worshiped besides Allah Almighty is a condition for the validity of Tawhīd.
1) Syarat ketauhidan adalah berlepas diri dari sesembahan-sesembahan batil yang disembah selain Allah -Ta'ālā-.
2) The blood, property and honor of a Muslim are inviolable. It is impermissible to transgress against a Muslim or to inflict harm upon him.
2) Seorang muslim terlindungi dalam perkara darah, harta, dan kehormatannya; semua itu tidak boleh dizalimi dan tidak juga disakiti.
3) People should be judged according to their apparent aspect, whereas their hidden aspects are entrusted to Allah.
3) Menjalankan hukum berdasarkan keadaan lahiriah atau yang tampak, sedangkan kondisi batin maka terserah kepada Allah.
392/3- Abu Ma‘bad, Al-Miqdād ibn al-Aswad (may Allah be pleased with him) reported: “I said to the Messenger of Allah (may Allah’s peace and blessings be upon him), ‘What if I meet a man from the disbelievers and we fight each other. He strikes one of my hands with the sword and cuts it off. Then he seeks refuge from me in a tree and says, ‘I have submitted to Allah (i.e. I accepted Islam).’ O Messenger of Allah, shall I kill him after he had said it?’ He said: ‘Do not kill him.’ I said, ‘O Messenger of Allah, he cut off one of my hands, and then he said this after he had cut it.’ Thereupon he said: ‘Do not kill him, for if you kill him, he will be in the same position of you before you have killed him, and you will be in the same position he had been before saying the word which he had said.’” [Narrated by Al-Bukhāri and Muslim]
3/392- Abu Ma'bad Al-Miqdād ibn Al-Aswad -raḍiyallāhu 'anhu- berkata, Aku bertanya kepada Rasulullah ṣallallāhu 'alaihi wasallam, "Bagaimana menurutmu, jika aku bertemu seorang kafir, kemudian kami saling serang. Dia menyerang salah satu tanganku dengan pedang hingga putus, kemudian dia berlindung dariku di balik pohon dan berkata, 'Aku masuk Islam.' Apakah aku boleh membunuhnya setelah dia mengucapkan itu?" Nabi menjawab, "Jangan kau bunuh dia." Aku pun berkata, "Wahai Rasulullah! Dia telah memutus sebelah tanganku, kemudian dia mengatakan itu setelah dia memutusnya?!' Beliau bersabda, "Jangan bunuh dia! Jika engkau tetap membunuhnya, sungguh dia di posisimu sebelum engkau membunuhnya dan engkau di posisinya sebelum mengatakan perkataan yang diucapkannya." (Muttafaq 'Alaih)
‘He will be in the same position of you’ means that his blood is inviolable on account of embracing Islam, whereas ‘you will be in the same position he had been’ means that your blood is no longer inviolable because you become liable for retribution due for his heirs. It does not mean that he is in the position of him in terms of disbelief. Allah knows best.
Makna bahwa "dia di posisimu", yaitu terjaga darahnya dan dihukumi muslim. Sedangkan makna "engkau di posisinya", ialah halal darahnya untuk dikisas oleh ahli warisnya, bukan di posisinya dari sisi kekafiran. Wallāhu a'lam.
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لاذَ مِنِّي بِشَجَرَةٍ: berlindung di balik sebuah pohon.
1) Whoever enters Islam by proclaiming the testimony of Tawhīd will have his blood protected, even if he had sinned excessively before it, unless he is liable for some right.
1) Siapa yang masuk Islam dengan mengucapkan kalimat tauhid maka darahnya terjaga walaupun sebelumnya perbuatannya melampaui batas, kecuali bila dia dituntut dengan alasan yang hak.
2) A Muslim has to adapt his inclination in accordance with the Islamic law, not with bigotry and revenge. Spite has no place in the Shariah. Souls can never be refined and purified unless they give up their desires in favor of obeying their Lord.
2) Seharusnya hasrat dan nafsu seorang muslim mengikuti aturan agamanya, bukan mengikuti semangat fanatisme dan sikap balas dendam, karena tidak ada balas dendam dalam Islam. Jiwa tidak akan bersih dan suci hingga dia meninggalkan hawa nafsunya sebagai bentuk ketaatan kepada Tuhannya.
393/4- Usāmah ibn Zayd (may Allah be pleased with him and his father) reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) sent us to Al-Huraqah, a branch of the Juhaynah Tribe. We attacked them early in the morning and defeated them, and I and a man from the Ansār caught hold of one of their men. When we overcame him, he said, ‘There is no god but Allah.’ At that moment, the Ansāri spared him, but I stabbed him with my spear and killed him. When we returned to Madinah, news of that incident reached the Prophet (may Allah’s peace and blessings be upon him), so he said to me: ‘O Usāmah! Did you kill him after he had said, ‘There is no god but Allah’?’ I said, ‘O Messenger of Allah, he just said it out of fear!’ He said: ‘Did you kill him after he had said, ‘There is no god but Allah’?’ He kept repeating this statement till I wished that I had not embraced Islam before that day.” [Narrated by Al-Bukhāri and Muslim]
4/393- Usāmah bin Zaid -raḍiyallāhu 'anhumā- berkata, Rasulullah -ṣallallāhu 'alaihi wa sallam- mengirim kami ke penduduk Ḥuraqah dari kabilah Juhainah. Kami menyerang mereka pada pagi buta di pusat air mereka. Aku dan seorang laki-laki Ansar mengejar salah seorang mereka. Setelah kami berhasil mengejarnya, dia mengucapkan, "Lā ilāha illallāh". Sehingga laki-laki Ansar tersebut menahan diri tidak membunuhnya. Tetapi, aku menikamnya dengan tombakku hingga terbunuh. Setelah kami sampai di Madinah, berita tersebut sampai kepada Nabi -ṣallallāhu 'alaihi wa sallam-. Beliau berkata kepadaku, "Wahai Usāmah! Apakah kamu membunuhnya setelah dia mengucapkan 'Lā ilāha illallāh'?" Aku menjawab, "Wahai Rasulullah! Sebenarnya orang itu hanya ingin menyelamatkan diri." Beliau bersabda lagi, "Wahai Usāmah! Apakah kamu membunuhnya setelah dia mengucapkan 'Lā ilāha illallāh'?" Beliau terus-menerus mengulang ucapan itu kepadaku hingga aku berangan-angan andai aku belum masuk Islam sebelum hari itu." (Muttafaq ‘Alaih)
Another narration reads: “So, the Prophet (may Allah’s peace and blessings be upon him) said: ‘Did he say, ‘There is no god but Allah’ and you (still) killed him?!’ I said, ‘O Messenger of Allah, he only said it out fear of the weapon.’ He said: ‘Why did you not split open his heart so that you could know if he had said it sincerely or not?!’ He continued repeating it until I wished that I had embraced Islam only that day.”
Dalam riwayat yang lain, Rasulullah -ṣallallāhu 'alaihi wa sallam- bersabda, "Apakah setelah dia mengucapkan 'Lā ilāha illallāh' kamu tetap membunuhnya?" Aku berkata, "Wahai Rasulullah! Dia mengucapkan itu semata-mata karena takut senjata." Beliau bersabda, "Mengapa kamu tidak membelah hatinya hingga kamu mengetahui apakah dia mengucapkannya karena takut senjata atau tidak?!" Beliau terus-menerus mengulang-ulang ucapannya itu hingga aku berangan-angan andai aku masuk Islam setelah hari itu.
He said it out of fear: i.e. to avoid being killed, not out of belief in it.
الحُرَقَةُ (al-ḥuraqah), dengan mendamahkan "ḥā`" dan memfatahkan "rā`", adalah salah satu anak suku dari Juhainah, sebuah kabilah terkenal. Kata مُتعَوِّذاً (muta'awwiżan), artinya: melindungi diri dengannya agar tidak dibunuh, bukan karena meyakininya dapat melindungi.
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غَشِينَاهُ (gasyīnāhu): kami telah dekat darinya.
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متعوِّذاً (muta'awwiżan): berlindung, yaitu dia melindungi diri dengan sesuatu karena takut.
1) People in the life of this world must be judged according to their apparent state, and what is hidden in their hearts is entrusted to Allah Almighty for judgment.
1) Wajib memperlakukan manusia di dunia menurut kondisi lahiriahnya; adapun apa yang ada dalam hatinya maka urusannya terserah kepada Allah -Ta'ālā-.
2) Transgressing against the limits of Shariah is strictly disapproved, even when done out of mistaken personal reasoning.
2) Pengingkaran yang keras terhadap orang yang melampaui batasan agama, walaupun dia berijtihad dan salah.
394/5- Jundub ibn ‘Abdullāh (may Allah be pleased with him) reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) sent an army of the Muslims to a tribe of polytheists. The two sides met in combat. There was one of the polytheists who, whenever he wanted to aim for one of the Muslims, he went straight for him and killed him. A man from the Muslims was waiting for a chance to attack him while he was unaware. We heard that it was Usāmah ibn Zayd. When he (the Muslim man) raised his sword, the polytheist said, ‘There is no god but Allah’, but he killed him. A man came to the Messenger of Allah (may Allah’s peace and blessings be upon him) with news of the victory, and he asked him (about the battle) so he informed him of everything including what that man (Usāmah) had done. The Messenger of Allah (may Allah’s peace and blessings be upon him) summoned him and asked him: ‘Why did you kill him?’ He said, ‘O Messenger of Allah, He struck many of the Muslims and killed so-and-so of them – and he named a group. I attacked him and when he saw the sword he said, ‘There is no god but Allah.’’ The Messenger of Allah (may Allah’s peace and blessings be upon him) said: ‘Did you kill him?’ Usāmah said, ‘Yes.’ The Messenger of Allah (may Allah’s peace and blessings be upon him) said: ‘What will you do with (his statement): ‘There is no god but Allah’ if it comes on the Day of Judgment?’ Usāmah said: ‘O Messenger of Allah, seek forgiveness for me!’ He said: ‘And what will you do with ‘There is no god but Allah’ if it comes on the Day of Judgment?’ He added nothing, but kept repeating: ‘What will you do with ‘There is no god but Allah’ if it comes on the Day of Judgment?’” [Narrated by Muslim]
5/394- Jundub bin Abdullāh -raḍiyallāhu 'anhu- meriwayatkan bahwa Rasulullah -ṣallallāhu 'alaihi wa sallam- mengirimkan sebuah pasukan kecil dari kaum muslimin kepada suatu kaum dari kalangan musyrikin. Mereka lalu bertemu dan berhadap-hadapan. Ada seseorang di antara kaum musyrikin itu, bila ia hendak mengincar salah seorang dari kaum muslimin, ia akan berhasil mengincar dan membunuhnya. Lantas ada salah seorang dari kaum muslimin mengincar kelengahan orang itu untuk membunuhnya. Kami berbincang bahwa dia adalah Usāmah bin Zaid. Ketika dia mengangkat pedang kepadanya, seketika orang itu mengucapkan, "Lā ilāha illallāh". Namun dia tetap membunuhnya. Lantas pembawa berita gembira datang kepada Rasulullah -ṣallallāhu 'alaihi wa sallam-. Beliau bertanya dan dia bercerita. Sampai akhirnya dia menceritakan pula tentang laki-laki yang membunuh itu dan apa yang dia lakukan. Sehingga beliau memanggilnya dan bertanya. Beliau bersabda, "Mengapa engkau membunuhnya?" Dia menjawab, "Wahai Rasulullah! Orang itu telah membawa petaka bagi kaum muslimin. Dia telah membunuh si polan dan si polan." Dia menyebutkan nama beberapa orang. Dia melanjutkan, "Sungguh aku telah berjuang untuk membunuhnya. Tetapi setelah dia melihat pedangku, dia mengucapkan, 'Lā ilāha illallāh'." Rasulullah -ṣallallāhu 'alaihi wa sallam- bersabda, "Apakah engkau membunuhnya?!" Dia menjawab, "Ya." Beliau bersabda, "Lalu apa yang akan engkau lakukan terhadap 'Lā lāha illallāh' ketika kalimat itu datang pada hari Kiamat?!" Dia berkata, "Wahai Rasulullah! Mohonkanlah ampunan untukku." Beliau kembali bersabda, "Lalu apa yang akan engkau lakukan terhadap 'Lā lāha illallāh' ketika kalimat itu datang pada hari Kiamat?!" Beliau tidak menjawab lebih selain berkata, "Lalu apa yang akan engkau lakukan terhadap 'Lā lāha illallāh' ketika kalimat itu datang pada hari Kiamat?!" (HR. Muslim)
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أوجع في المسلمين: menimpakan petaka terhadap kaum muslimin dan menyakiti mereka.
1) Repayment of wrong should be done out of jealousy for the religion of Allah. Only those who are surely known to be disbelievers should be killed. But those whose hidden beliefs are unknown should be entrusted to Allah Almighty.
1) Membela diri harus atas dasar cemburu terhadap agama Allah -Ta'ālā-, sehingga dia hanya akan membunuh orang yang diyakini kekafirannya. Adapun orang yang tidak kita ketahui hakikat kekafirannya, maka urusannya diserahkan kepada Allah -Ta'ālā-.
2) The statement of Tawhīd will be of a great status when it comes in the person’s record on the Day of Judgment. So, prosperous is he who is guided to fulfill the implications of Tawhīd.
2) Keagungan kalimat tauhid ketika dia datang pada hari Kiamat. Sehingga orang yang berbahagia adalah yang diberikan taufik untuk merealisasikan tauhid.
395/6- ‘Abdullāh ibn ‘Utbah ibn Mas‘ūd reported: “I heard ‘Umar ibn al-Khattāb (may Allah be pleased with him) say, ‘People were judged by the divine revelation during the lifetime of the Messenger of Allah (may Allah’s peace and blessings be upon him), but the divine revelation has ceased. Now, we only judge you by what is apparent to us from your deeds. Whoever appears to be good, we trust and honor him, and what he does in secret is not of our concern, for Allah will judge him for what he does in secret. Whoever appears to be evil, we will not trust or believe him, even if he says that his hidden aspect is good.’” [Narrated by Al-Bukhāri]
6/395- Abdullah bin 'Utbah bin Mas'ūd berkata, Aku pernah mendengar Umar bin Al-Khaṭṭāb -raḍiyallāhu 'anhu- mengatakan, "Sesungguhnya sebagian orang pada zaman Rasulullah -ṣallallāhu 'alaihi wa sallam- diberi hukuman sesuai dengan petunjuk wahyu. Sementara wahyu kini sudah terputus. Sehingga kami memberi putusan pada kalian hanya berdasarkan perbuatan kalian yang tampak bagi kami. Siapa yang menampakkan kepada kami perbuatan baik, maka kami anggap ia orang yang amanah serta kami muliakan, sedangkan urusan dalam hatinya kami tidak mengetahuinya sedikit pun. Allahlah yang akan menghisab isi hatinya. Namun, siapa yang menampakkan kepada kami kelakuan buruk, maka kami tidak menganggapnya orang yang amanah dan tidak memercayai ucapannya, sekalipun dia mengatakan bahwa niat hatinya baik." (HR. Bukhari)
‘People were judged by the divine revelation’: This refers to the group of hypocrites who were exposed by the revelation that the Messenger of Allah (may Allah’s peace and blessings be upon him) received concerning them.
"Sesungguhnya sebagian orang dihukumi sesuai dengan petunjuk wahyu", yaitu sekelompok kaum munafikin; mereka dipermalukan oleh wahyu yang turun kepada Rasulullah -ṣallallāhu 'alaihi wa sallam-.
1) Judging people’s hidden beliefs is a matter belonging to the unseen which are known to Allah Almighty alone. Those in charge of implementing the Shariah rulings should judge people according to their apparent states, while their secret state is entrusted to Allah.
1) Menghukumi perkara batin termasuk perkara gaib yang tidak diketahui kecuali oleh Allah -'Azza wa Jalla-. Orang-orang yang menegakkan perintah agama harus menghukumi rakyat berdasarkan keadaan lahiriah mereka, dan Allah yang akan mengurus perkara hati mereka.
2) On the Day of Recompense, one will be reckoned according to the intentions he hid within himself, if they are good, he will have good things, and if they are evil, he will be recompensed accordingly.
2) Hisab pada hari Kiamat berlaku terhadap yang disimpan oleh hamba dalam hati; bila hatinya baik maka hisabnya akan baik, tetapi jika hatinya buruk maka balasannya akan setimpal dengan perbuatannya.
3) The one endeared and favored by the believers is the one whose deeds are good and displays what is good.
3) Orang yang dicintai dan dimuliakan di antara orang beriman adalah yang baik perbuatannya dan menampakkan kebaikan.