hr muslim no 1914

ShahihMuslim hadis nomor 1916 Dan Telah menceritakan kepada kami Al Hasan bin Ali Al Hulwani ( 1 ) telah menceritakan kepada kami Ibnu Abu Maryam ( 2 ) telah menceritakan kepada kami Yahya bin Ayyub ( 3 ) telah menceritakan kepadaku Isma'il bin Umayyah ( 4 ) bahwa ia mendengar Abu Ghathafan bin Tharif Al Murri ( 5 ) berkata, Telahmenceritakan kepada kami [Yahya bin Yahya At Tamimi] telah mengabarkan kepada kami [Husyaim] dari [Manshur] dari [Al Hasan] dari [Hitthan bin Abdullah Ar Raqasyi] dari ['Ubadah bin Shamit] dia berkata, "Rasulullah shallallahu 'alaihi wasallam bersabda: "Ikutilah semua ajaranku, ikutilah semua ajaranku. Sungguh, Allah telah menetapkan hukuman bagi mereka (kaum wanita), perjaka dengan ReadKoran, Tafsir, and Islamic Content in English. Quran; Doa; Cerita Hikmah; Tilawah Per Ayat; Mushaf Madina; Fatwa DSN; Kerja Sama; Donasi; Popular Search. 1 surah shuaraa 2 surah al-insyirah+5+6 3 hud verse 17 4 Muhammad 7 5 Surah at takasthur. Found 30 verse about HR.+Muslim+(no.+970) verse translation Surah Al-Qiyamah Verse 11. No! SunanAbu Daud hadis nomor 1914 Telah menceritakan kepada kami Musaddad ( 1 ) , telah menceritakan kepada kami Husyaim ( 2 ) , telah diriwayatkan dari jalur yang lain: Telah menceritakan kepada kami Wahb bin Baqiyyah ( 3 ) , telah mengabarkan kepada kami Husyaim ( 2 ) dari Ibnu Abu Laila ( 5 ) dari Humaidhah bin Asy Syamardal ( 6 ) , dari Al Harits bin Qais ( 7 ) , ia berkata: Olehkarena itu, mereka menumpahkan periuk yang di gunakan untuk memasak daging tersebut." (HR. Bukhari no. 5528 dan Muslim no. 1940) Sedangkan zebra (humur wah-syi) itu halal untuk dimakan dan hal ini telah menjadi ijma' (kesepakatan) ulama. Nabi shallallahu 'alaihi wa sallam dan para sahabatnya pun memakannya, sebagaimana terdapat luật hấp dẫn 5 bước thực hành. The years 2014-2018 marks the centenary of the World War I which was practically fought in Europe but left deep imprints beyond the European boarders and indirectly involved the whole world. At that time India was the largest British colony having about one fourth Muslim population from whom British snatched power and being ruled by the British also took part in the war. Hindus and Muslims were the two major communities of India and when the war broke out both pledged loyalty to the British. The defeat of Turkey left Indian Muslims into confusion and consternation. Being the only surviving Muslim empire, ruling large Christian population and ostensibly capable of resisting Europe, Turkey had been the pride of the Muslims. Turkey, being a symbol of the worldly power of Islam and the seat of its 'universal' caliphate, provided common platform to the Muslims. Turkey had also given the feelings of security to the Indian Muslims in the midst of the Hindu majority. The spirit of cooperation and loyalty with the British that had been so evident at the beginning of the World War I was wholly destroyed at the end of the War and the stage was set for a protracted struggle. The War instigated organized movements for the independence of India. The Indian Muslims launched a movement at the end of the WWI Known as Khilafat* Caliphate movement for the protection of the institution of Caliphate. The anti-British nature of this movement got full support of Gandhi, who advocated political agitation on a massive scale. The Hindu-Muslims alliance and the Khilafat movement ended in 1922. Although the movement did not achieve its goals and Caliphate was abolished in Turkey but it united the Muslims of India against British for the first time for their own cause. The British promises with the Indian Muslims during WWI regarding the protection of the institution of Caliphate, and the dismemberment of Turkey after the War;replacement of pan-Islamism with western nationalism;birth of modern and secular Turkey opened new avenues of thinking for the Muslims of India. The feeling of distrust and insecurity made inroads among Indian Muslims that paved the way for political transformation of India. In the post war period by passing through different crisis the Indian Muslims envisioned their future. Nationalism emerged as a strong phenomenon and on the basis of being a separate nation from Hindus they demanded a separate homeland that eventually led to the creation of Pakistan. The paper delves the history of the Muslims in India and their association with the central institution of Caliphate. It focuses the First World War and its impact on the Muslims of India specifically after the defeat of Turkey. It deals with the post war developments when Muslims became susceptible about their future in united India. It examines the Khilafat Caliphate movement which later on became the basis of independence movement of Indian Muslims and creation of Pakistan. Discover the world's research25+ million members160+ million publication billion citationsJoin for free International Journal of Humanities and Social Science Research, 2019, 5, 1-9 1 E-ISSN 2371-1655/19 © 2019 Lifescience Global The Muslims of India and the First World War 1914-1918 Imrana Begum* Department of Humanities, NED University of Engineering & Technology, Karachi, Pakistan Abstract The years 2014-2018 marks the centenary of the World War I which was pr actically fought in Europe but left deep imprints beyond the Europe an boarders and indirectly involved the wh ole world. At that time India was the larges t British colony having about one fourth Muslim population from whom British snatched power and being ruled by the British a lso took part in the war. Hindus and Muslims w ere the two major communities of India and when t he w ar broke out both pledged l oyalty to the British. The defeat of Turkey left Indian Muslims into confusion and consternation. Being the only surviving Muslim empire, ruling large Christian population and ostensi bly capable of resisting Europe, Turkey had been the prid e of the Muslims. Turkey, being a symbol of the worldly power of Islam and the seat of its universal’ caliphate, provided common platform to the Muslims. Turkey had also given the feelings of security to the Indian Muslims in the midst of the Hi ndu majority. The spirit of coop eration and loyalty with the Brit ish that had be en so evident at the beginnin g of the World War I was wholly destroyed at the end of the War and the stage was set for a protracted struggle. The War instigated organized movements for t he independence of India. The Indian Muslims launc hed a movement at the end of the WWI Known as Khilafat* Caliphate movement for the protection of the institution of Caliphate. The anti-British nature of this movement got full support of Gandhi, who advocated political agitation on a massive scale. The Hindu-Muslims alli ance and the Khilafat movement ended in 1922. A lthou gh the movement did not achieve its goals and Caliphate was abolished in Turkey but it united the Muslims of India against British for the first time for their own cause. The British promises with the Indian Muslims during WWI r egarding the protection of the institution of Caliphate, and the dismemberment of Turkey after the War;replacement of pan-Islamism with western nationalism;birth of modern and secular Turkey opened new avenues of thinking for the Muslims of India. The feeling of distrust and insecurity made inroads among Indian Muslims that paved the way for political transformation of India. In the post war period by passing through different crisis the Indian Muslims envisioned their future. Nationalism emerged as a strong phenomenon and on the basis of being a separate nation from Hindus they deman ded a separa te homeland that eventua lly le d to the creation of Pakistan. The paper delves the history of t he Muslims in India and their association with the central institution of Caliphate. It focuses the First World War and its impact on the Muslims of India specifically after the defeat of Turkey. It deals with the post war develo pments wh en Muslims became susceptible about their future in uni ted India. It examines the Khilafat Caliphate movement which later on became the basis of independence movement of Indian Muslims and creation of Pakistan. Keywords Colony, Ottomans, Caliphate, Indian Muslims, political transformation. *Kalifah Caliph is an Arabic word means successor. The Khilafat Caliphate is the term denoting the form of government that came into existence in Islamic lands after the death of Prophet Muhammad and survived until the First World War. AN OVERVIEW OF MUSLIMS RULE IN INDIAMUSLIMS ASSOCIATION WITH CALIPH Islam, the youngest among the three monotheistic religions of the world did not reach India in the life of Muslims last Prophet Mohammad PBUH 571-632 AD. After eighty years of his death in 712 AD, Sindh, a part of India was conquered by the Arabs. After the Prophet Mohammad PBUH the institution of Caliphate Khilafat was evolved to sustain the spiritual and political solidarity of Muslim community. The Caliph, successor to the Prophet Muhammad PBUH was both the spiritual and temporal leader of the Muslims, ensuring the defence and expansion of the rule of divine justice on earth considered very important in Islamic political thoughts. The institution of Caliphate *Address corres pondence to this author at the Department of Humanities, NED University of Engineering & Technology, Karachi, Pakistan; Tel 021-99261271; E-mail imrananedu represented an aspiration for an ideal political unity of all Muslims under one leader- the Caliph. Theoretically, Caliphate remained for a brief period of thirty years under the four pious caliphs 632-661 Azmi Ozcan, 1997 2. In India the Muslims fought their first battle during the second Caliph Umer, but he did not like overseas expeditions and forbade further actions. India became accustomed to the legal fiction of the central’ caliphate from the time of the Arab conquest of Sindh by Mohammad Bin Qasim. Since then Sindh had been an integral part of first the Umyyad and subsequently the Abbasid caliphate. From that time around Sindh became gradually predominantly Muslim. The next step was the Ghaznavid conquest of the Punjab in the early eleventh century. The great entrance of Islam into the main body of India followed the defeat of Prithviraj Chauhan at Tarain in 1192 and the capture of Delhi by Shahabuddin Muhammad Ghori. He was assassinated 2 International Journal of Humanities and Social Science Research, 2019, Vol. 5 Imrana Begum during military campaign and his mission was continued by his army chief Qutb-Uddin Aibak, who established Muslim rule in India and became the First Sultan of Delhi in 1206. He laid down the foundation of Mamluk or the Slave dynasty to rule over northern India. Within twenty years Muslim Turks had reached the Bay of Bengal and in little more than a century had penetrated as far as Madura in the extreme south. In successive years they were able to conquer virtually the whole of India. The Abbasid caliphs of Baghdad followed their successors in Cairo were regarded as the source and sanction of the Sultans’ legal authority. The Mamluk dynasty of Northern India 1206-90, the Khaljis 1290-1320, the Tughlaqs 1320-1414, the Sayyids 1414-51 and the Lodhis 1451-1526 were all followers of this practice. Some of the Sultans-Mahmud of Ghazna 998-1030, Shams-ud-din iltutmish 1211-36, Mahammad Tughluq 1325-51 had punctiliously sought and attained the caliphal investiture to uphold their orthodox subjects contented Naeem Qureshi, 2009 4. The Indian Muslims had regional, linguistic, class, and sectarian differences but they had a common religion; Islam, and with it a set of symbol of solidarity the community of belivers, the ummah; it’s symbolic head, the caliph, and central political institution Caliphate. They had been eager to the affairs and developments taking place in the Middle East, Persia and Europe. THE OTTOMANS AND INDIAN MUSLIMS 1453-1914 By the rise of ottomans, the first Indians’ to establish political relations with them were the Bahmani rulers Muhammad Shah III 1453-82 and Mahmud Shah 1482-1518 when their viziers, Khwaja Imad-ud Mahmud Gawan 1410-88, dispatched messages of felicitations and gifts to Sultans Mehmed the Conqueror 1451-82 and Beyazir II 1482-1512. Since the coastal areas of south India were open to maritime contacts with the outside world. The last Abbasid Caliph, al Mutawakkil, transferred the Caliphal title to the Ottoman Sultan Selim I 1512-1520 after his conquest of Syria and Egypt. It was natural for the Muslims of India to demonstrate their devotion to the Sultan when he laid claim to the caliphate. In 1526 Zaheer-uddin Babar laid down the foundation of Mughal dynasty in India. His son and the second Mughal emperor Humayun 1530-56 was eager to establish permanent diplomatic relations with the Ottomans and wrote a very friendly letter to Suleiman the Magnificent. He also acknowledged the Sultan as Caliph Kenan Aksu, 96. In a Christian society Caliph has semblance with pope’ having spiritual and temporal authority over all the relevant community. India and Russia, with large Muslim minorities, were among the most active centres of pro-Ottoman campaigns. In Crimean war 1853-56 the British themselves had magnified Turkey in the Indian eyes and further boosted the Ottoman Sultan by obtaining a proclamation from him urging the Indian Muslims to remain loyal to the British in the war of independence 1857. In the second half of the nineteenth century, Sultan Abdul Aziz’s claim to be the universal Caliph of Islam was generally accepted by the Indo-Muslim middle class intelligentsia. He was the first Ottoman Sultan in whose name the Friday sermon was delivered in Indian mosques Hamid Enayat, 2005 58. When the reign of Mughal Empire was overthrown by the British in India in 1857, the Caliph continued to enjoy temporal as well as spiritual power which led some sections of the Indian Muslims to accept the Caliphate of the Sultan and that increased natural sympathy with co-religionist and they were passionate in showing their sprit of universal brotherhood in a practical way or in offering help to their oppressed brethren whenever and wherever they saw them in trouble. It was also keenly observed by Lord Lytton a viceroy of India 1876-1880 who wrote to Lord Salisburry, after a conference at Constantinople 1876-1877 which took place shortly before the war broke out between Turkey and Russia in 1877-78, that the Indian Muslims were by no means indifferent to the fate of Turkey. RESPONSES OF INDIAN MUSLIMS OVER TURCO-ITALIAN WAR AND THE BALKAN WARS The Indian Muslims opposition to British grew in the years 1911-1913, when the Turco-Itanian war and a series of Balkan wars became a source of anxiety to the Muslims. The Muslim press in India viewed the wars as “evidence that the Christian powers were conspiring to crush the Ottoman Empire and the Caliph of Islam. The Western educated Muslims had an additional reason to mistrust the British because of the latter’s refusal in 1912 to grant permission for the Aligarh Muslims University to be established in the city of Aligarh in North India. The British government’s refusal to accept Muslim proposal for a university turned even loyal Aligarh into a hotbed of resentment Kenan Aksu, 2013 98-99. The Muslims of India and the First World War 1914-1918 International Journal of Humanities and Social Science Research, 2019, Vol. 5 3 In Turco-Itanian war 1911, the Muslims of India protested and requested the British Government to assist Turkey against Italy. Prayers were offered in mosques for the successful termination of war in favour of Turkey. The All India Muslim League also passed a resolution having voice the feelings of Indian Muslims, placed its deep detestation of Italy’s unjustifiable and high handed action in Tripoli and her flagrant and unprecedented outrage on international morality. The League appealed to the Imperial Government to exercise its great influence as the greatest Muslim power and the traditional ally of Turkey in the cause of peace and put an end to an unjust war Dodwell, 1932, 797. The Muslims of India were once again put in an awkward position as a result of the Balkan Wars that broke out between Turkey and the Balkan states on October 12, 1912. There was terrible suffering of Turkey and appeals were issued for funds to help the Muslims of Turkey. The then President of Muslim League Aga Khan sent his own contribution of £ 2,000 to the British Red Crescent Fund. He called upon the Muslims of India to suspend all their activities and send help to Turkey. Maulana Shaukat Ali issued a call for volunteers. The students of the Aligarh College saved money from their food to be sent to the Balkans Dodwell, 1932 797. A medical mission composed of Indian Muslims was organized at Delhi and dispatched to help the Turks. A society was formed called the Khuddam-i-Kaaba, or servents of Kaaba, which aimed at arousing interest in maintaining the integrity of the Turkish kingdom as responsible for the safety of the sacred places of Islam. Drawing inspiration perhaps from the success of Salvation Army, it addressed its efforts to the humble classes to the community, who were invited to become a member on payment of very small subscription, and were excited, by inflammatory addresses on the dangers besetting their co-religionist abroad. The stories of torture inflicted on Muslims by the Balkan powers were published, and the reoccupation of Adrianople by the Turks in July, after Serbia, Greece, and Bulgaria had begun to fight among themselves, encouraged boldness in Indian Muslims Dodwell, 1932 577-578. INDIAN MUSLIMS UNDER BRITISH DOMINATION 1858-1914 From 1206 until 1760 Muslims remained rulers and dominant force in India although they had only one quarter share in Indian population. In the first half of eighteenth century a large Muslim community had been scattered throughout India possessed a large aristocracy of offices and landholders, a small middle class of professionals and government servants, and a large proletariat of agriculture and artisans. The time of suppression began for this community in the second half of the same century. Their political domination collapsed, and with it went their hold on the chief offices that made them economically weak. After defeating their rivals, through conspiracies and plotting in Bengal, Mysore and Deccan, the English trading Company, East India Company, was able to establish its own rule in India. The Indians stood up with communal solidarity in 1857 against British and waged a war of independence to drive out British from their homeland. The Mughal emperor put himself at the head of the war. The British believed that the Indian Mutiny of 1857 was more of the Muslim and after the war they suppressed Muslims in all walks of life. Since 1858 onwards Muslim scholar Syed Ahmed Khan, devoted his life for the sake of the Muslims of India. Because of the hard suppression of Muslims in the hands of British and Hindus Syed Ahmed Khan presented renown “Two Nations Theory.” He tried to bridge gap between the Muslims and the British and adviced Muslims to remain loyal to the British. In his famous book, “Causes of Indian revolt,”he blamed British for the war by giving justification that as they did not include Indians in legislative bodies so Indians stood up against them. In the same context another book was published by Sir William Hunter in 1871 entitled “The Indian Mussalmans.”he was a British civil servant. The contention of the author was that the Muslims were too weak for rebellion and it was expedient now to take them into alliance rather than continue to antagonize them. It was then that a change took place in the British attitude towards the Muslims. In 1906 Muslims established their separate political party having main objective to be loyal to the British and the first president of All India Muslim League, Sir Agha Khan 1906-13 was also a pro-British. The accession of King George V was marked in India by a Delhi Durbar Court of Delhi held by the Majesties in person in December 1911. Loyalty to the throne had not yet been questioned by any section in India, and the visit confirmed and illustrated the strength of British rule. The wounds inflicted on the Muslims during Tripoli and Balkan wars and the memories of Indian Muslims enthusiastic support of their Turks brothers were still fresh when the Greatest War broke out which was another try of the Muslims patience in India. 4 International Journal of Humanities and Social Science Research, 2019, Vol. 5 Imrana Begum THE WWI 1914-1918 On August 4, 1914, Britain declared war on Germany and within four weeks, the British government of India sent abroad the first of what become many hundreds and then thousands of Indian troops, comprised of Hindus, Muslims and other communities of India, to take part in the war. The period of 1914-1918 was a period of colonialism and most of the Asian and African countries and their resources were captured by the colonial masters. Being the largest British colony Indian resources was directly or indirectly utilized in the war. Indian contribution in men and material was immense. By 1918, about one million Indians had served overseas as enlisted men or officers. Massive recruitment drives and a radical change in recruitment policy of 1917 resulted in a dramatic change in the size of the Indian army from its pre-war level. In terms of the number of individual contribution from all parts of the British Empire, India ranked second only to the British Isles Karl J. Schmidt, 1995 76. The main reason behind the Indian Muslims loyalty was Turkey’s indication for neutrality and effective British propaganda that it had been forced to the war. The British policy in India during the war based on two principles 1. a determination to suppress and liquidate all revolutionary and violent movements; 2. to grant a measure of constitutional reforms with a promise to lead India to the status of self-governing member of the British Commonwealth Ishtiaq Husain Qureshi,1965 39. On November 1, 1914, Turkey joined war against the Allied powers. It was the beginning of hard and tender time to examine the patience and fortitude of the Indian Muslims owing to Turkey alignment with Germany. This again put the Muslims of India in a substantial awkward position they had to support British against Turkey, a Muslim’s central power holding the institution of Caliphate. The Indian Muslims wanted a great Turkey but at the same time they were also devoted to the British Government. Hence, they did not know what to do as they could not give up their loyalty towards the British Government and the only thing to do was to feel in low spirits. At that time there were two well established political parties in India formed by the major communities Hindus and Muslims, the All Indian National Congress and All India Muslim League respectively. By the onset of the War attainment of self-rule for India had been adopted as their focal objective in spite of this both parties came out strongly in favour of assisting the government to carry on the war. Mr. Gandhi the leader of the Congress went to the extent of saying that, “If we could but crowd the battle-field of France with an indomitable army of home-rulers fighting for the victory of the cause of the Allies, it will also be a fight for our own cause. We should then have made out an unanswerable case for the granting of Home Rule not in any distant or near future but immediately”. He was awarded a Kaiser-i-Hind medal for this service to the empire. Indian Muslims sympathies were naturally with their Turkish brothers who were in the camp of Central powers. Mohammad Ali Jinnah, one of the foremost Muslim leader of the time and a distinguish member and then President of the All India Muslim League, wrote a strong worded article in the Commrade entitled The Choice of the Turks, written in reply to an article published in the London Times under the same caption. The Times had warned Turkey against joining the war on the side of Germany. Mohammad Ali Jinnah justified Turkey’s alliance with the Central Powers. However, he advised his co-religionist to remain loyal to the British government. He said, “Whatever our grievance, whatever reforms we desire. Everything must wait for a more seasonable occasion. Even if the Government were to concede to us all that we ever desired or dreamt…..we would humbly tell the Government this is no time for it and we must for the present decline such concessions with thanks. Concessions are asked for and accepted in peace. We are no Russian Poles. We need no bribes”. These pleas were successful and the people as well as the princes of Indian princely states rallied round Britain’s banner 1967 839. The Muslim press on the whole remained loyal during WWI except of the Commrade of Mohammad Ali and al-Hilal of Abul Kalam Azad. Traditionally the anti-British Zamindar and the Muhammadi Calcutta also emphasized on the loyalty of the British government. The Muslims of India and the First World War 1914-1918 International Journal of Humanities and Social Science Research, 2019, Vol. 5 5 The Islamic Mail, Mussalman, Urdu-i-Mu’alla urged that the Muslims present attitude would determine their future destiny Naeem Qureshi, 2009 46, 49. As the war preceded all parties, both in Britain and in India, realized that things could never be the same again. The war changed the balance of international politics. During warring years each unconsciously learnt from the other, British from Indian and Indian from British, Muslims from Hindus and Hindus from Muslims. All parties adapted themselves to the new situation. In the course of the War due to the liberal leadership of Muslims and Hindus an impressive period of Hindu-Muslim unity began in Indian history. It is noteworthy that before British, Muslims ruled India more than six centuries and Hindus remained under their supremacy with peace and harmony. The seeds of differences were sown between them when British took the reign of India. HINDU-MUSLIM UNITY 1916-1922 The third year of the WWI 1916 marked the beginning of a glorious period of Muslim-Hindu unity that was solely due to the efforts of Mohamad Ali Jinnah, a Muslim Barrister. He entered in politics in 1905 by joining Indian National Congress and also joined Muslim League in 1913 without leaving the membership of the former. In 1916 as a President of Muslim League and a member of Congress, Jinnah conducted the simultaneous meetings of both political parties at Lucknow to further their unity in a common cause of self-government for India. The heads of both political parties signed a Pact Known in history “Lucknow Pact.”The agreement established an alliance between the Indian National Congress and the Muslim League. This unity went against the British Government policy in India that was based on the notion to divide and rule. Both communities signed a pact of unity and agreed on combined struggle for the self rule of India. Although the spirit of cooperation remained only during the WWI, it marked the Congress recognition to the Muslim League as legitimate representative of the Muslim community James Wynbrandt, 2009 141. The Muslims led by the Muslim League promised to work with the Hindus to achieve freedom in return for the Congress conceding to the Muslims separate electorates with weight age far in excess of their numerical strength. In Lucknow Pact the two political parties put their seal to a scheme of constitutional reforms that became their joint demand viz-a-viz British government. Through Lucknow Pact, Muslim League succeeded in gaining the support of the Hindu-dominated Indian National Congress to give representation to Muslims in central and provincial legislative councils. Making a strong plea for the unity of Muslims and Hindus, Mohammad Ali Jinnah said that India’s real progress can only be achieved by a true understanding and harmonious relations between the two great communities. With regard to our own affairs we can depend upon nobody but ourselves’. Both organizations put forward common political demands before the government. Because of the efforts of Jinnah, Gokhale, a Congress leader termed him as the “ambassador of Hindu-Muslim unity.” Muslim solidarity and the Hindu-Muslim alliance may have been more emotional than concrete, the phase of Hindu-Muslim unity short lived and ended in 1922. The pact was evident that it was possible for the middle class English educated Muslims and Hindus to arrive at an affable settlement of the Hindu-Muslim constitutional and political problems. In the following years two movements were launched, one by the Muslims and the other by the Hindus and both communities supported each other in their movements. Although these movements were failed but opened a new chapter in Indian history. KHILAFAT CALIPHATE MOVEMENT 1918-1924 The Khilafat movement was launched in favour of the Ottoman Caliph, primarily a campaign by a particular group of Indian Muslim leaders to unite their community politically by means of religious and cultural symbols. The main objective of the Khilafat movement was to redress the grievances of Turkey and get for her justice. Indian Muslims launched this movement to pressure the British government to preserve the boundaries of the Ottoman Empire as they had been in 1914. The Hindus under the leadership of Gandhi also gave full support to this Islamic movement. At times, owing to the vulnerability of the British position in India there had been reassuring pronouncements from the British government. On January 12, 1915, Viceroy Hardinge had given an assurance for the independence and integrity of Turkey. Edwin Montagu 1879-1924, had made an assertion on August 17, 1917, for the progressive realization of responsible government of India. Lloyd 6 International Journal of Humanities and Social Science Research, 2019, Vol. 5 Imrana Begum George, on January 5, 1918, had pledged the maintenance of Turkish sovereignty once the war was over. Lloyd George, with the full consent of the British political parties, unequivocally declared in his famous war-aims speech that they were not fighting to deprive Turkey of its capital, or of the rich and renowned lands of Asia Minor and Thrace, which are predominantly Turkish in race Naeem Qureshi, 2009 57. The Ottoman Turkey was overcome by Allenby’s armies on October 18, 1918, and soon afterwards Constantinople was occupied by the Allies. They distributed among themselves the spoils of that great Empire which had once ruled over even a great part of Europe, Africa and Asia. The power of caliph was reduced to the status of a British puppet. On October 30, 1918, Turkey was forced to sign an armistice at Mudros, following its defeat at the hands of the Entente powers. The unconditional surrender of Turkey, followed on November 11, by a quick German capitulation, ended the First World War. The Ottoman Empire was shared among Britain, France, Greece, Italy and the Arabs. The Indian Muslims reaction was instantaneous over the development going on in Turkey and towards the end of 1918, Indian Muslims organized themselves under the leadership of Hakim Ajmal Khan and Dr. Mukhtar Ansari formed an institution called the Khilafat Conference. At a mammoth public meeting on November 24, 1918, they courageously declared that Muslims of India would not participate in the Peace celebrations organized by the Government if the just demands of the Muslims world were not conceded. Then the two brothers Mohammad Ali and Shaukat Ali were behind the prison walls. On their release in December 1919 they rushed to Amritsar where the Indian National Congress, the Muslim League and the Khilafat Conference were holding their most important sessions. There the Brothers joined the Congress, for the first time, and Shaukat Ali presided over the Khilafat session. The Khilafat Conference thenceforth became a living mass body and the solely accredited organization of the Muslims of India Tariq Bin Yusufi, 1980 4. The Hindu leader Gandhi also threw his lot with the Islamic movement as early as 1918. He also attended the Khilafat Conference at Delhi and on Gandhi’s advise the Conference passed a resolution refusing to cooperate with the government unless the Khilafat and holy places were treated in accordance with the wishes of Muslims S. M. Burke, Salim Al-Din Quraishi, 1995 216. The movement attracted both the Hindus and the Muslims. Gandhi asked Hindus to cooperate whole-heartedly in the Khilafat movement as by doing so they would be able to win over the Muslims forever. He considered the movement an opportunity of a life-time, and believed that Khilafat question would not recur for another 100 years. He adviced Hindus to cultivate eternal friendship with the Muslims by perishing with them in the attempt to vindicate the honour of Islam. Since the failure of the rebellion of 1857 the influence of the Muslims religious scholars had been reduced in Indian Muslims politics but the Khilafat movement offered them the opportunity to stage a come-back. At the same time there was a group of Muslims who were not happy at the idea of cooperation between the Hindus and the Muslims. It appeared to them that such policy would take the Muslims away from the path laid down by Muslim’s great leader Sir Syed Ahmed Khan. By working in cooperation with the Hindus, the Muslims would lose their separate identity. However, a new Muslim organization, the Jamiat-i-Ulema-i-Hind, came into being. At the end of December 1919, no less than four parties held their sessions simultaneously at Amritsar to demonstrate Hindu-Muslim solidarity. These were Congress, the Muslim League, the Khilafat Conference and the Jamiat S. M. Burke, Salim Al-Din Quraishi, 1995 216. It was the first real mass organization representing Muslims of India with its own flag, bearing white Crescent on a red background, similar to that used by the Turks. Ali Brothers were the real sprit behind the Khilafat Movement which tried to unite the Muslims and organize them to fight for the liberation of their nation and country as well. It became an institution of international fame and enjoyed its prestige among the Muslim States. The All India Khilafat Committee published two special periodicals in English and Urdu, the Khilafat Bulletin and Khilafat-i-Uthmaniyya respectively. The Committee also organized external activities, sent delegations abroad and opened offices there to promote the demands. But the external activities were, on the whole less effective than the internal Jacob M. Landau, 2015 207. The defeat of Turkey and the division of its territories under the Treaty of Sevres on August 10, 1920, among European powers caused apprehensions in India over the Caliph’s custodianship of the Holy places of Islam. An emigration movement or Hijrat movement was launched by the Muslims leaders of India specifically the Northwest Frontier Province of India in protest of the destruction of the Ottoman Empire by the Great Britain and its allies. The leaders The Muslims of India and the First World War 1914-1918 International Journal of Humanities and Social Science Research, 2019, Vol. 5 7 proclaimed and reminded Muslims their Islamic duty to abandon a country ruled by a sacrilegious government. To fulfill their Islamic responsibility they began migration to the nearest Islamic state Afghanistan. The movement proved to be disastrous as the emigrants were not welcomed by the Afghan government. The future of Turkey caused anxiety among Indian Muslims. They hoped that the Sultan-Caliph would be presented with a lenient treaty safeguarding the prestige of the sacred Muslim Institution. Some Muslims also believed that as a reward for Indian Muslims loyalty and services in the WWI, Britain would treat its fallen foe with generosity Naeem Qureshi, 2009 60. In September 1920, in a special session of Congress and other political parties, favoured new methods of mass mobilization against the British in all India. A non-cooperation movement developed along identical path of the Khilafat movement. On July 8, 1921, Maulana Muhammad Ali, addressing All India Khilafat Conference held in Karachi, declared that it is religiously unlawful for the Muslims to continue service in British army. Ali with other leaders was immediately arrested by the British Government for two years against a sedious speech at the meeting of the Khilafat Conference now Gandhi headed both movements. The year 1922 was a turning point in Indian history; Gandhi announced the withdrawal of the non-cooperation movement on February 12, 1922 when a mob attacked a police station. After this incident and for publishing rebellious material he was arrested on March 10, 1922 and imprisoned for next six years. In Turkey Kemal Attaturk was elected the first president, transformed the Ottoman Empire into a modern Republic. The Sultan was deposed in 1923 and the Caliphate was abolition in 1924. The phase of great disappointment for the Muslims of India began. For whom they were united and giving sacrifices remained unconcerned while making decisions for the central institution of the Muslims. The feelings of insecurity and fear of Hindu domination reasserted among them. The fraternalism was replaced by the communal riots of 1924 Vincent A. Smith, 1981792-793. The Khilafat Committee gradually became weak to assert any influence, continued to exist till Shaukat Ali’s death in 1938. When M. Ali Jinnah arrived India in 1933, Shaukat Ali placed his services at the disposal of the future Quaid-e-Azam. Mr. Jinnah was invited to Khilafat House, Love Lane, Bombay, where the Khilafat and the Muslim League flags were hoisted together on the main gate of the building Tariq Bin Yusufi, 1980 8. Khilfat movement left in effaceable marks on the history of sub-continent. It was the first all-India agitation of the Muslims with a central organization. This movement brought the Hindus and the Muslims on one platform for the first and the last time during British rule. SIGNIFICANCE OF THE WWI FOR INDIAN MUSLIMS The treatment of Turkey by the Allied powers was very much resented the Muslims of India. Hard terms were imposed upon her by the Treaty of Sevres. The Dardaneles and the Bosphorus were internationalized. Turkey was required to pay a huge war indemnity Dodwell, 1932 799. The Angora Assembly decided to constitute itself into a Republic. Early in 1924, the office of the Khilafa was abolished its decree and Abdul Majid, the existing Khalifa, was expelled from the Turkish territory under circumstances of considerable harshness. These events damped the enthusiasm of the Muslims in India and the institution of Caliphate was no longer a visible symbol for their aspirations. The Turks did what the Indian Muslims had been opposing in their protests to the European powers since they finally had to acknowledge the disappearance of this last symbol of a united Islam, they began to search for alternatives as a way of maintaining the idea of Muslim solidarity in cooperation with nationalism. The leaders had to find new ways to cope with complex realities of the Indian political situation Gail Minault, 1982 201. The Indian Muslims being a minority had an unmitigated fear that the collapse of the Ottoman Empire would jeopardize their position in India. The educated Muslim class possessed with the feeling that in spite of their loyalty to the British during the war, neither their community been treated with sympathy nor their views carried and weight with the government. The government of British India gave Muslims another cause of concern. Instead of a Muslim, it nominated a Hindu, Lord Sinha of Raipur, to represent India at the peace conference, for the simple reason of Hindu majority in India. The Muslims feared that a non-Muslim, could not fully comprehend and represent their views on questions affecting Islam. The First World War forms the gateway through which India entered the stage of the modern world. The developments initiated during 1914-1918 remained significant for the Muslims of India. The beginning two years of the War the Indian political scene remained politically calm afterwards the campaign against Turkey 8 International Journal of Humanities and Social Science Research, 2019, Vol. 5 Imrana Begum imposed a severe strain on the Muslim community. By the end of the second year of the war the mood of India had altered from enthusiasm to one of critical impatience, restlessness, and expectations of change. At the end of the War Britain was neither all-powerful nor all-wise; expectations were raised, and temper shortened, economic difficulties leading to a rise in food prices, the over zeal of recruiting agents in the Punjab and western India, and the great influenza epidemic of 1918 swept away about five million people Vincent A. Smith, 1981 780. The enthusiastic response of Khilafat movement showed the potency of the pan-Islamic symbols for mobilizing popular support for political purpose. Later, this enabled the Muslims to strengthen the case for Muslim nationalism as distinct from Indian nationalism. The Khilafat Movement launched at the end or defeat of Turkey in the World War left deep imprints in the history of Muslims in India. It served the important purpose of mass-awakening of Muslims and demonstrated the religious and political cohesion. Its failure led them to believe that the Muslims, if they wanted to survive in the sub-continent, must rely upon their own strength and workout for their political destiny. Mistrust against the British grew and the golden period of Hindu-Muslim unity turned over forever. The Muslims became conscious about their social, economic and political future in India. With the revival of Turkey in 1922 and her emergence as a modern secular state Indian Muslims needed a more dynamic creed and a large broad vision which they found under the leadership of Muhammad Ali Jinnah and in the writings of Sir Mohammad Iqbal Vincent A. Smith, 1981 801. The Pakistan movement put on the cloak of Western nationalism over the Islamic conception of a separate culture and so converted a cultural and religious entity into a separatist political force. Islam in India was politically depressed and culturally isolated. It also turned Muslims politics from Pan-Islamism to territorial nationalism. The disappointment grew after the First World War united Muslims. In the subsequent years they launched a movement for a separate homeland under the charismatic leadership of Muhammad Ali Jinnah who fought for the cause of Muslims and Pakistan emerged in the world map. CONCLUSION The First World War was won by the European Allied powers yet it instigated another organized resistance against British rule in India and set a stage for another war beyond the borders of Europe. It was expected that in exchange for Indians sacrifices during the war, there would be an increase in the political status of India, at least to the level of a self-governing dominion like Australia, New Zealand, and Canada at the time. The war brought social awareness, political awakening and industrial developments in India. It also affected the viewpoint of many of those soldiers who returned home to India after its conclusion. While serving abroad, they had been exposed to new experiences, learned new concepts and shared ideas, beliefs and hopes among comrades and other people. Many found it difficult to accept while they had been fighting in Europe, Africa and the Middle East for the freedom of oppressive regimes, that in their own country such concepts remain restrained. On the inception of the World War I Indian soldiers were not political minded but overseas services had exposed them to more open attitudes, personal freedom and social equality of Europeans. History evidently pictures the communal riots in India before the WWI, and small scale movements against various issues. But the period 1916-22 observes a wonderful phase of Hindu-Muslim unity. Both communities agreed to pursue a common objective against the British. Because of the unconditional support of Indians to the British in war efforts against the Central powers Indians were promised to be given self-rule. After the War Indian politicians rejected the Mont-Fort reforms bills passed by the British parliament in 1919. The Indian Muslims political resistance which initiated after WWI ended on the partition of India. The British could not gain the trust of Indians which they had lost after the war. During Khilafat movement Hindus and Muslims treated each other as brothers and if that sprit of brotherhood had continued, not only the freedom of the country would have come earlier; there would not have been any division of India. Its failure only proved the weakness of the nationalist sprit in the country. The suspension of non-cooperation movement and imprisonment of Gandhi collapsed the tenuous alliance between Hindus and Muslims, and between Muslim politicians and Ulema religious scholars. Westernized Muslims and Ulema split over a number of issues. Communalism-a virus inflicted all levels of the political process. The religious symbolism had been a potent factor in political mobilization during the non cooperation movement; communal clashes were a powerful influence on the thinking and feelings of the politicians. The Muslims of India and the First World War 1914-1918 International Journal of Humanities and Social Science Research, 2019, Vol. 5 9 The national alliance between Muslims and Hindus disintegrated, but Muslims self-consciousness had become a prominent factor in Indian politics. The fear of Hindu dominance and the treatment of Turkey by the Allied powers rose apprehensive among the Muslims in India for their own future. The Khilafat movement was led by the religious Indian Muslim scholars who escalated pan-Islamic sentiments for Muslims solidarity. The War replaced the broad concept of pan-Islamism with Arab nationalism and Turkish nationalism. These development bred neo-pan-Islamism in British India that was combined with western nationalism. The leadership of Indian Muslims went in the hands of liberals who struggled to unite the Muslims of India as one nation. Religion was placed as a dominant force to unite the Muslims of India as one nation rather than ethnic, cultural and lingual components which were the basis of the formation of nations in Europe. A Muslim leader Mohammad Ali Jinnah who had devoted his life for the Muslims of India resolutely said that Muslims are separate nation according to every definition of nation and a nation needs separate territory to grow. He further demanded that the provinces where Muslims were living in majority should be comprised a separated state. Due to his strong argument and tough struggle the Muslims of India got a separate homeland -Pakistan. REFERENCES Azmi Ozcan, 1997, Pan-Islamism Indian Muslims, the Ottomans, and Brita in, 187 7-1924, Leiden, Brill. Budheswar Pati, 1996,India and the First World War, New Delhi, Atlantic Publishers. Crispin Bates, 2007, Subalterns and Raj South Asia since 1600, New York, Routledge. Freedom Movement Archiv e Section, Vol. 071, University of Karachi. Gail Minault, 1982, The Khilafat Movement Religious Symbolism and political M obilization in I ndia, Delhi, Oxford University General Eustace D’souza Retd, A Brief Historical Survey of Afghanistan from its Inception to 2001, in J agmohan Meher ed., 2008, Afghanistan, Dynamics of Survival, Delhi, Gyan Publishing House. Dodwell, 1932, The Cambridge History of India, Volume, VI, New Delhi, Company. Ian Summer, 2001, The Indian Army 1914-1947, Wellingborough, Osprey Publishing. Qureshi, 1967, A Short History of Pakistan, Karachi, University of Karachi. Ishtiaq Husain Qureshi, 1965, The struggle for Pakist an, Karachi , University of Karachi Press. James Wynbrandt, 2009, A Brief History of Pakistan, New York, Infobase Publishing. Jagdish Sharma, 1964, India’s struggle for reedom, Vol, III, New Delhi, Chand & Company. Karl J. Schmidt, 1995, An Atlas and Survey of South Asian History, London Sharpe. Kaushik Roy, 2013, The Army in British India From Colonial Warfare to Total War 1857-1947, London, Bloomsbury Publishing. Kenan Aksu ed., Turkey A Regional Power in the Making, Cambridge Scholars Publishing, 2013. Lion 2008, Agrawal, Freedom Fighters of India in Four Volumes, Delhi, Gyan Publishing House. Lt. Gen. Menezes, PVSM, SC, Fidelity & Honour, 1993,The Indian Army from the Seventeenth to th e Tw enty-first Century,New Delhi, Viking Penguin India. M. Naeem Qureshi, 2009, Pan-Islam in Britsh India the Politics of the Khilafat Movement 1918-1924, New York, Oxford University Press N. jayapalan, 2008, Economic history of India, New Delhi, Atlantic Publishers. Robert L. Hardgrave, 1969,TheNadars of Tamilnad The Political Culture of a Community in Change,London, University of California Press. Mahmud, 1998, A Concise History of Indo-Pakistan, Karachi, Oxford University Press. S. M. Burke, Salim Al-Din Quraishi, 1995, The Brits Raj In India-An Historical Review, New York, Oxford university Press. Tarak Barkawi, 2006, Globalization and War, Maryland, Rowman & Littlefield. Tariq Bin Yusufi, 1980, Maulana Moh amedAli JauharT he Khilafa t Movement, Mohamedali Educational Society. Taylor C. Sheman, 2001, State Violence and P unishment in India,New York, Routledge. Paul, 2014, The W arriors State Pakistan in Contemporary World, New York, Oxfor d University Press. Vincent A. Smith, Fourth Editin, 1981, Percival Spear ed., The Oxford History of India, Karachi, Oxford University Press. Received on 01-01-2019 Accepted on 20-02-2019 Published on 01-03-2019 DOI © 2018 Imrana Begum; Licensee Lifescience Global. This is an open access article licensed under the terms of the Creative Commons Attribution Non-Commercial License which permits unrestricted, non-commercial use, distribution and reproduction in any medium, provided the work is properly cited. ResearchGate has not been able to resolve any citations for this publication. Peter J LloydThis paper reviews the history of human economic activity from the time Homo sapiens appeared to the present. The first aim is to provide a coherent narrative of the economic history of this period. The second aim is to quantify economic activities where time series data is available and to use economic theory to explain the trends and turning points. It examines the history of three central time series – the aggregate human population, output per capita and human‐induced species extinctions. It concludes with some brief observations on the contribution of Big Economic History to Big Human C. Sherman1. Introduction 2. Jallianwala Bagh, the Punjab Disturbances of 1919, and the Limits of State Power in India, 1919-1920 3. Disobedience and Discord The Non-Cooperation Movement, 1920-1925 4. Extra-Judicial Punishments and the Civil Disobedience Movement, 1930-1934 5. Legislating against Communal Violence The United Provinces Goonda Act, and the Bombay Whipping Act, 1929-1938 6. The Hunger Strikes of the Lahore Conspiracy Case Prisoners, 1929-1938 7. The Second World War and India’s Coercive Network, 1939-1946 8. Partition and the Transitional State in India, 1947-1948 9. The Police action in Hyderabad and the Making of the Postcolonial State in India, 1947-1956 10. ConclusionBudheswar PatiBudheswar Pati, 1996,India and the First World War, New Delhi, Atlantic Brief Historical Survey of Afghanistan from its Inception toGeneral EustaceD' SouzaGeneral Eustace D'souza Retd, A Brief Historical Survey of Afghanistan from its Inception to 2001, in Jagmohan Meher ed., 2008, Afghanistan, Dynamics of Survival, Delhi, Gyan Publishing House. Ada bentuk mati yang dirasakan begitu mengerikan, namun bisa mendatangkan mati syahid. Di antaranya karena tenggelam dan melahirkan. Apa maksudnya? Kita terlebih dahulu lihat hadits-hadits yang membicarakan tentang hal itu. Dari Abu Hurairah radhiyallahu anhu, Rasulullah shallallahu alaihi wa sallam bersabda, الشُّهَدَاءُ خَمْسَةٌ الْمَطْعُونُ وَالْمَبْطُونُ وَالْغَرِقُ وَصَاحِبُ الْهَدْمِ وَالشَّهِيدُ فِي سَبِيلِ اللَّهِ “Orang yang mati syahid ada lima, yakni orang yang mati karena tho’un wabah, orang yang mati karena menderita sakit perut, orang yang mati tenggelam, orang yang mati karena tertimpa reruntuhan dan orang yang mati syahid di jalan Allah.” HR. Bukhari, no. 2829 dan Muslim, no. 1914 Dari Abdullah bin Busr radhiyallahu anhu, bahwa Rasulullah shallallahu alaihi wa sallam bersabda, الْقَتِيلُ فِى سَبِيلِ اللَّهِ شَهِيدٌ وَالْمَطْعُونُ شَهِيدٌ وَالْمَبْطُونُ شَهِيدٌ وَمَنْ مَاتَ فِى سَبِيلِ اللَّهِ فَهُوَ شَهِيدٌ “Orang yang terbunuh di jalan Allah fii sabilillah adalah syahid; orang yang mati karena wabah adalah syahid; orang yang mati karena penyakit perut adalah syahid; dan wanita yang mati karena melahirkan adalah syahid.” HR. Ahmad, 2 522. Syaikh Syu’aib Al-Arnauth dan Adil Mursyid menyatakan bahwa sanad hadits ini shahih sesuai syarat Muslim. Dari Jabir bin Atik radhiyallahu anhu, Nabi shallallahu alaihi wa sallam bersabda, الشَّهَادَةُ سَبْعٌ سِوَى الْقَتْلِ فِى سَبِيلِ اللَّهِ الْمَطْعُونُ شَهِيدٌ وَالْغَرِقُ شَهِيدٌ وَصَاحِبُ ذَاتِ الْجَنْبِ شَهِيدٌ وَالْمَبْطُونُ شَهِيدٌ وَصَاحِبُ الْحَرِيقِ شَهِيدٌ وَالَّذِى يَمُوتُ تَحْتَ الْهَدْمِ شَهِيدٌ وَالْمَرْأَةُ تَمُوتُ بِجُمْعٍ شَهِيدٌ “Orang-orang yang mati syahid yang selain terbunuh di jalan Allah azza wa jalla itu ada tujuh orang, yaitu korban wabah adalah syahid; mati tenggelam ketika melakukan safar dalam rangka ketaatan adalah syahid; yang punya luka pada lambung lalu mati, matinya adalah syahid; mati karena penyakit perut adalah syahid; korban kebakaran adalah syahid; yang mati tertimpa reruntuhan adalah syahid; dan seorang wanita yang meninggal karena melahirkan dalam keadaan nifas atau dalam keadaan bayi masih dalam perutnya, pen. adalah syahid.” HR. Abu Daud, no. 3111. Al-Hafizh Abu Thahir mengatakan bahwa sanad hadits ini shahih. Lihat keterangan Aun Al-Ma’bud, 8 275 Di antara maksud syahid sebagaimana dikatakan oleh Ibnul Ambari, لِأَنَّ اللَّه تَعَالَى وَمَلَائِكَته عَلَيْهِمْ السَّلَام يَشْهَدُونَ لَهُ بِالْجَنَّةِ . فَمَعْنَى شَهِيد مَشْهُود لَهُ “Karena Allah Ta’ala dan malaikatnya alaihimus salam menyaksikan orang tersebut dengan surga. Makna syahid di sini adalah disaksikan untuknya.” Syarh Shahih Muslim, 2 142, juga disebutkan dalam Fath Al-Bari, 6 42. Ibnu Hajar menyebutkan pendapat lain, yang dimaksud dengan syahid adalah malaikat menyaksikan bahwa mereka mati dalam keadaan husnul khatimah akhir hidup yang baik. Lihat Fath Al-Bari, 6 43 Level Syahid Imam Nawawi rahimahullah menjelaskan bahwa syahid itu ada tiga macam Syahid yang mati ketika berperang melawan kafir harbi yang berhak untuk diperangi. Orang ini dihukumi syahid di dunia dan mendapat pahala di akhirat. Syahid seperti ini tidak dimandikan dan tidak dishalatkan. Syahid dalam hal pahala namun tidak disikapi dengan hukum syahid di dunia. Contoh syahid jenis ini ialah mati karena melahirkan, mati karena wabah penyakit, mati karena reruntuhan, dan mati karena membela hartanya dari rampasan, begitu pula penyebutan syahid lainnya yang disebutkan dalam hadits shahih. Mereka tetap dimandikan, dishalatkan, namun di akhirat mendapatkan pahala syahid. Namun pahalanya tidak harus seperti syahid jenis pertama. Orang yang khianat dalam harta ghanimah harta rampasan perang, dalam dalil pun menafikan syahid pada dirinya ketika berperang melawan orang kafir. Namun hukumnya di dunia tetap dihukumi sebagai syahid, yaitu tidak dimandikan dan tidak dishalatkan. Sedangkan di akhirat, ia tidak mendapatkan pahala syahid yang sempurna. Wallahu a’lam. Syarh Shahih Muslim, 2 142-143. Jadi Imam Nawawi menggolongkan mati syahid karena tenggelam, juga karena hamil atau melahirkan adalah dengan mati syahid akhirat, di mana mereka tetap dimandikan dan dishalatkan. Beda halnya dengan mati syahid karena mati di medan perang. Ibnu Hajar rahimahullah membagi mati syahid menjadi dua macam Syahid dunia dan syahid akhirat, adalah mati ketika di medan perang karena menghadap musuh di depan. Syahid akhirat, yaitu seperti yang disebutkan dalam hadits di atas yang mati tenggelam dan semacamnya, pen.. Mereka akan mendapatkan pahala sejenis seperti yang mati syahid. Namun untuk hukum di dunia seperti tidak dimandikan, pen. tidak berlaku bagi syahid jenis ini. Fath Al-Bari, 6; 44 Asalkan Tenggelam Sudah Disebut Syahid ataukah Tidak? Syaikhul Islam Ibnu Taimiyah pernah ditanya, ada orang yang menaiki kapal dengan maksud pergi berdagang kemudian tenggelam, apakah ia dikatakan mati syahid? Ibnu Taimiyah rahimahullah memberikan jawaban, ia termasuk syahid selama ia tidak bermaksiat ketika ia naik kapal tadi. Ada hadist shahih dari Nabi shallallahu alaihi wa sallam yang menyatakan, orang yang mati tenggelam termasuk syahid; orang yang mati karena sakit perut termasuk syahid; orang yang mati terbakar termasuk syahid; orang yang mati karena wabah termasuk syahid; wanita yang mati karena melahirkan termasuk syahid; juga orang yang mati karena tertimpa reruntuhan termasuk syahid. Ada juga hadits yang menyebutkan selain dari itu. Asalnya memang pergi berdagang dengan kapal itu boleh selama yakin bahwa diri kita bisa selamat. Namun kalau tidak yakin bisa selamat, maka tidak boleh bergadang dengan kapal laut. Jika nekad dilakukan, maka sama saja bunuh diri dan tidak disebut syahid. Wallahu a’lam. Majmu’ah Al-Fatawa, 24 293 Yang Mati Tenggelam Apakah Tetap Dimandikan dan Dishalatkan? Ibnu Qudamah rahimahullah menyatakan bahwa orang yang mati syahid tidak lewat jalan berperang seperti karena sakit perut, karena wabah penyakit, karena tenggelam, karena tertimpa reruntuhan, juga karena melahirkan, tetap dimandikan dan dikafani sebagaimana diketahui tidak ada perselisihan dalam hal ini. Mereka semuanya yang mati syahid bukan karena berperang tetap dimandikan dan dishalatkan. Karena yang Nabi shallallahu alaihi wa sallam tinggalkan adalah tidak memandikan orang yang mati syahid karena berperang. Karena kalau dimandikan akan menghilangkan darah baik. Alasan lainnya, karena sulit untuk memandikan orang yang mati syahid, ditambah jumlah yang mati biasa banyak. Begitu pula, orang yang mati syahid di medan perang memiliki luka-luka. Sedangkan untuk orang yang mati karena tenggelam dan lainnya tidak ditemukan alasan-alasan seperti itu. Al-Mughni, 3 476-477 Semoga Allah memberi taufik dan hidayah. Darush Sholihin, Panggang, Gunungkidul, 5 Rabi’uts Tsani 1438 H Oleh Muhammad Abduh Tuasikal Biar membuka mudah, downloadlah aplikasi lewat Play Store di sini. Follow Us Facebook Muhammad Abduh Tuasikal Fans Page Mengenal Ajaran Islam Lebih Dekat Twitter RumayshoCom Instagram RumayshoCom Channel Telegram RumayshoCom Channel Telegram TanyaRumayshoCom Battle honours The First World War YPRES, 1915, '17; FESTUBERT, 1915; ARRAS, 1917, '18; HILL 70; AMIENS; HINDENBURG LINE; PURSUIT TO MONS. The Second World War CAEN; FALAISE; Falaise Road; Clair Tizon; The Laison; The Seine, 1944; Antwerp-Turnhout Canal; THE SCHELDT; Woensdrecht; South Beveland; THE RHINELAND; Twente Canal; Groningen; Oldenburg; NORTH-WEST EUROPE, 1944-1945. Lineage This Reserve Force regiment originated in Saskatchewan on 1 April 1910, when the '27th Light Horse' was authorized to be It was redesignated '14th Canadian Light Horse' on 15 March 1920;2 '14th Canadian Hussars' on 1 August 1940;3 '2nd Reserve Regiment, 14th Canadian Hussars' on 11 February 1941;4 '8th Reserve Reconnaissance Battalion, 14th Canadian Hussars' on 1 April 1941;5 '8th Reserve Reconnaissance Regiment, 14th Canadian Hussars, CAC' on 8 June 1942;6 '8th Reserve Reconnaissance Regiment, 14th Canadian Hussars, RCAC' on 2 August 1945;7 '8th Armoured Car Regiment 14th Canadian Hussars' on 19 June 1947;8 '14th Canadian Hussars 8th Armoured Car Regiment' on 4 February 1949;9 '14th Canadian Hussars 8th Armoured Regiment' on 31 July 1954;10 and '14th Canadian Hussars' on 19 May It was reduced to nil strength and transferred to the Supplementary Order of Battle on 31 March Notes On 1 November 1920, the 14th Canadian Light Horse was organized as a two regiment unit with the 1st Regiment on the Non Permanent Active Militia order of battle, and the 2nd Regiment on the Reserve order of battle GO 185/20. The reserve unit was disbanded on 14 December 1936 GO 3/37. The 14th Canadian Light Horse was disbanded for the purpose of reorganization on 15 April 1921 and reorganized the same day GO 175/21. This change was administrative and does not affect the lineage of the regiment. On 15 January 1930, the 1st Regiment was redesignated the 1st Regiment 209th Battalion, CEF GO 11/30. The reserve unit was disbanded on 14 December 1936 GO 3/37. Perpetuations '209th "Overseas" Battalion, CEF' Headquarters Location Swift Current, Saskatchewan Operational history The First World War Details of the 27th Light Horse were placed on active service on 6 August 1914 for local protection The 209th Battalion, which was authorized on 15 July 1916 as the '209th "Overseas" Battalion, CEF',14 embarked for Britain on 1 November Its personnel were absorbed by the '9th Reserve Battalion, CEF' on 5 December 1916 to provide reinforcements for the Canadian Corps in the The battalion was disbanded on 21 May The Second World War The regiment mobilized the '14th Active Canadian Hussars, CASF' for active service on 26 January It was converted to armour and redesignated '8th Reconnaissance Battalion 14th Canadian Hussars, CASF' on 11 February 1941;19 '8th Reconnaissance Regiment 14th Canadian Hussars, CAC, CASF' 8 June 1942;20 and '8th Reconnaissance Regiment 14th Canadian Hussars, RCAC, CASF' on 2 August The unit was formed from personnel of the 2nd Canadian Infantry Division in England and reinforcements from It landed in France on 7 July 1944 as part of the 2nd Canadian Infantry Division, where it fought in North-West Europe until the end of the The overseas regiment was disbanded on 15 December PDF version, 123 KB Sekarang tersisa pembahasan terakhir dari amalan muta’addi, di antaranya berbuat baik pada hewan. Contoh Amalan Muta’addi 21 Membantu orang miskin yang tidak suka mengemis Allah Ta’ala berfirman, لِلْفُقَرَاءِ الَّذِينَ أُحْصِرُوا فِي سَبِيلِ اللَّهِ لَا يَسْتَطِيعُونَ ضَرْبًا فِي الْأَرْضِ يَحْسَبُهُمُ الْجَاهِلُ أَغْنِيَاءَ مِنَ التَّعَفُّفِ تَعْرِفُهُمْ بِسِيمَاهُمْ لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا ۗ وَمَا تُنْفِقُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ “Berinfaklah kepada orang-orang fakir yang terikat oleh jihad di jalan Allah; mereka tidak dapat berusaha di bumi; orang yang tidak tahu menyangka mereka orang kaya karena memelihara diri dari minta-minta. Kamu kenal mereka dengan melihat sifat-sifatnya, mereka tidak meminta kepada orang secara mendesak. Dan apa saja harta yang baik yang kamu nafkahkan di jalan Allah, maka sesungguhnya Allah Maha Mengetahui.” QS. Al-Baqarah 273 Dari Aisyah radhiyallahu anha, Rasulullah shallallahu alaihi wa sallam bersabda, لَيْسَ الْمُؤْمِنُ الَّذِى يَشْبَعُ وَجَارُهُ جَائِعٌ إِلَى جَنْبِهِ “Bukanlah disebut mukmin di mana seseorang dalam keadaan kenyang sedangkan tetangganya dalam keadaan kelaparan sampai ke lambungnnya.” HR. Al-Hakim, no. 2126. Syaikh Al-Albani dalam Silsilah Al-Ahadits Ash-Shahihah, no. 149 menyatakan bahwa hadits ini sahih. Contoh Amalan Muta’addi 22 Menyingkirkan gangguan dari jalanan Dari Abu Hurairah radhiyallahu anhu, Rasulullah shallallahu alaihi wa sallam bersabda, الإِيمَانُ بِضْعٌ وَسَبْعُونَ أَوْ بِضْعٌ وَسِتُّونَ شُعْبَةً فَأَفْضَلُهَا قَوْلُ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَدْنَاهَا إِمَاطَةُ الأَذَى عَنِ الطَّرِيقِ وَالْحَيَاءُ شُعْبَةٌ مِنَ الإِيمَانِ “Iman itu ada 70 atau 60 sekian cabang. Yang paling tinggi adalah perkataan laa ilaha illallah’ tiada sesembahan yang berhak disembah selain Allah, yang paling rendah adalah menyingkirkan gangguan dari jalanan, dan sifat malu merupakan bagian dari iman.” HR. Bukhari, no. 9 dan Muslim, no. 35. Dari Abu Dzar radhiyallahu anhu, Nabi shallallahu alaihi wa sallam bersabda, عُرِضَتْ عَلَىَّ أَعْمَالُ أُمَّتِى حَسَنُهَا وَسَيِّئُهَا فَوَجَدْتُ فِى مَحَاسِنِ أَعْمَالِهَا الأَذَى يُمَاطُ عَنِ الطَّرِيقِ وَوَجَدْتُ فِى مَسَاوِى أَعْمَالِهَا النُّخَاعَةَ تَكُونُ فِى الْمَسْجِدِ لاَ تُدْفَنُ “Ditampakkan bagiku amalan-amalan umatku yang baik dan jeleknya. Aku dapati amalan baiknya adalah menyingkirkan gangguan dari jalanan. Dan aku dapati amalan jeleknya adalah dahak yang ada di masjid dan tidak dikubur.” HR. Muslim, no. 549 Dari Abu Hurairah radhiyallahu anhu, Nabi shallallahu alaihi wa sallam bersabda, بَيْنَمَا رَجُلٌ يَمْشِى بِطَرِيقٍ وَجَدَ غُصْنَ شَوْكٍ عَلَى الطَّرِيقِ فَأَخَّرَهُ ، فَشَكَرَ اللَّهُ لَهُ ، فَغَفَرَ لَهُ “Ketika ada seorang laki-laki sedang berjalan ia menemukan dahan pohon berduri di tengah jalan, lantas ia menyingkirkannya, maka Allah berterimakasih kepadanya dan mengampuninya.” HR. Bukhari, no. 652 dan Muslim, no. 1914 Contoh Amalan Muta’addi 23 Memberi manfaat dengan amalan ringan akan tetapi pahalanya besar di sisi Allah Dari Abu Dzar radhiyallahu anhu, Nabi shallallahu alaihi wa sallam bersabda, لاَ تَحْقِرَنَّ مِنَ الْمَعْرُوفِ شَيْئًا وَلَوْ أَنْ تَلْقَى أَخَاكَ بِوَجْهٍ طَلْقٍ “Janganlah meremehkan kebaikan sedikit pun juga walau engkau bertemu saudaramu dengan wajah berseri” HR. Muslim no. 2626. عَنْ أَبِى هُرَيْرَةَ أَنَّ امْرَأَةً سَوْدَاءَ كَانَتْ تَقُمُّ الْمَسْجِدَ – أَوْ شَابًّا – فَفَقَدَهَا رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَسَأَلَ عَنْهَا – أَوْ عَنْهُ – فَقَالُوا مَاتَ. قَالَ أَفَلاَ كُنْتُمْ آذَنْتُمُونِى ». قَالَ فَكَأَنَّهُمْ صَغَّرُوا أَمْرَهَا – أَوْ أَمْرَهُ – فَقَالَ دُلُّونِى عَلَى قَبْرِهِ ». فَدَلُّوهُ فَصَلَّى عَلَيْهَا ثُمَّ قَالَ إِنَّ هَذِهِ الْقُبُورَ مَمْلُوءَةٌ ظُلْمَةً عَلَى أَهْلِهَا وَإِنَّ اللَّهَ عَزَّ وَجَلَّ يُنَوِّرُهَا لَهُمْ بِصَلاَتِى عَلَيْهِمْ ». Dari sahabat Abu Hurairah radhiyallahu anhu bahwa seorang wanita hitam–atau seorang pemuda–biasa menyapu masjid Nabawi pada masa Rasulullah shallallahu alaihi wa sallam. Beliau shallallahu alaihi wa sallam tidak mendapatinya sehingga beliau menanyakannya. Para sahabat menjawab, “Dia telah meninggal dunia.” Beliau shallallahu alaihi wa sallam berkata, “Kenapa kalian tidak memberitahukan kepadaku?” Abu Hurairah berkata, “Seolah-olah mereka meremehkan urusannya.” Beliau shallallahu alaihi wa sallam bersabda, “Tunjukkan kuburnya kepadaku.” Lalu mereka menunjukkannya, beliau pun kemudian menyalati wanita itu, lalu bersabda, “Sesungguhnya kuburan-kuburan ini dipenuhi kegelapan bagi para penghuninya, dan sesungguhnya Allah Ta’ala menyinarinya bagi mereka dengan shalatku terhadap mereka.” HR. Muslim, no. 956 Dari Sahl bin Amr ada juga yang memanggilnya Sahl bin Ar Rabi’ bin Amr Al Anshari yang dikenal dengan Ibnu Al-Hanzhaliyah dan dia termasuk orang yang ikut Baitur Ridhwan, ia berkata, “Rasulullah shallallahu alaihi wa sallam pernah melewati seekor unta yang punggungnya menempel dengan perutnya artinya kelihatan begitu kurus karena tidak terurus. Beliau bersabda, اتَّقُوا اللَّهَ فِى هَذِهِ الْبَهَائِمِ الْمُعْجَمَةِ فَارْكَبُوهَا صَالِحَةً وَكُلُوهَا صَالِحَةً “Bertakwalah kalian kepada Allah pada binatang-binatang ternak yang tak bisa berbicara ini. Tunggangilah ia dengan baik-baik, makanlah pula dengan cara yang baik.” HR. Abu Daud no. 2548. Al-Hafizh Abu Thahir mengatakan bahwa sanad hadits ini hasan. Imam Nawawi mengatakan dalam Riyadhus Sholihin bahwa hadits ini shahih. Abdullah bin Ja’far berkata, أَرْدَفَنِى رَسُولُ اللَّهِ -صلى الله عليه وسلم- خَلْفَهُ ذَاتَ يَوْمٍ فَأَسَرَّ إِلَىَّ حَدِيثًا لاَ أُحَدِّثُ بِهِ أَحَدًا مِنَ النَّاسِ وَكَانَ أَحَبُّ مَا اسْتَتَرَ بِهِ رَسُولُ اللَّهِ -صلى الله عليه وسلم- لِحَاجَتِهِ هَدَفًا أَوْ حَائِشَ نَخْلٍ. قَالَ فَدَخَلَ حَائِطًا لِرَجُلٍ مِنَ الأَنْصَارِ فَإِذَا جَمَلٌ فَلَمَّا رَأَى النَّبِىَّ -صلى الله عليه وسلم- حَنَّ وَذَرَفَتْ عَيْنَاهُ فَأَتَاهُ النَّبِىُّ -صلى الله عليه وسلم- فَمَسَحَ ذِفْرَاهُ فَسَكَتَ فَقَالَ مَنْ رَبُّ هَذَا الْجَمَلِ لِمَنْ هَذَا الْجَمَلُ ». فَجَاءَ فَتًى مِنَ الأَنْصَارِ فَقَالَ لِى يَا رَسُولَ اللَّهِ. فَقَالَ أَفَلاَ تَتَّقِى اللَّهَ فِى هَذِهِ الْبَهِيمَةِ الَّتِى مَلَّكَكَ اللَّهُ إِيَّاهَا فَإِنَّهُ شَكَى إِلَىَّ أَنَّكَ تُجِيعُهُ وَتُدْئِبُهُ » “Pada suatu hari Rasulullah shallallahu alaihi wa sallam pernah memboncengkanku di belakang beliau. Beliau bercerita kepadaku secara rahasia satu pembicaraan yang tidak akan kuceritakan kepada seorang pun juga. Rasulullah shallallahu alaihi wa sallam adalah orang yang paling menyukai menutupi dirinya ketika buang air dengan sesuatu yang tinggi atau dengan kumpulan pohon kurma. Al-Barqani menambahkan di dalam hadits tersebut dengan sanad Muslim bahwa Rasulullah shallallahu alaihi wa sallam memasuki pagar kebun milik seorang Anshar. Ternyata di sana terdapat seekor unta. Ketika unta itu melihat beliau, unta tersebut merintih dan kedua matanya berlinang. Nabi shallallahu alaihi wa sallam mendatanginya, lalu beliau mengusap puncak punggungnya, yaitu punuknya dan tengkuknya. Setelah itu unta itu pun diam tenang. Kemudian beliau berkata, “Siapakah pemilik unta ini? Milik siapa unta ini?” Lalu datanglah seorang pemuda Anshar, kemudian berkata, “Unta ini milikku, wahai Rasulullah.” Lantas Nabi shallallahu alaihi wa sallam bersabda, “Apakah engkau tidak bertakwa pada Allah terhadap binatang ini yang telah Allah jadikan sebagai milikmu? Unta ini mengaku kepadaku bahwa engkau membiarkannya lapar dan membuatnya kelelahan.” HR. Muslim no. 342, Abu Daud no. 2549, Ahmad 1 204, lafazhnya adalah lafazh Abu Daud. Dari Anas bin Malik, ia berkata, كُنَّا إِذَا نَزَلْنَا مَنْزِلاً لاَ نُسَبِّحُ حَتَّى نَحُلَّ الرِّحَالَ “Kami pernah ketika singgah di suatu tempat, kami tidak bertasbih -yaitu tidak melaksanakan shalat sunnah terlebih dulu- sehingga kami menurunkan beban-beban dari punggung binatang tunggangan.” HR. Abu Daud no. 2551 dan Ahmad 3 29. Al Hafizh Abu Thohir mengatakan bahwa sanad hadits ini shahih. Imam Nawawi menjelaskan hadits ini dalam Riyadhus Sholihin bahwa meskipun para sahabat begitu semangat untuk melaksanakan shalat sunnah, mereka tetap mendahulukan barang dari punggung hewan tunggangan dan mengistirahatkan hewan tersebut. Imam Nawawi membawakan tiga hadits di atas dalam Riyadhus Sholihin pada judul Bab “Bersikap lemah lembut kepada binatang tunggangan, memperhatikan keperluannya dan perintah kepada orang yang tidak memperhatikan hak binatang untuk memberikan haknya, serta bolehnya membonceng di atas binatang tunggangan apabila binatang tersebut kuat.” Referensi Utruk Atsaran Qabla Ar-Rahil. Cetakan kelima, Tahun 1436 H. Syaikh Muhammad Shalih Al-Munajjid. Penerbit Madarul Wathan. Baca Juga Hadits Arbain 25 Sedekah dari Orang Miskin Amalan Ringan akan tetapi Pahalanya Besar Diselesaikan di RS JIH, 25 November 2019, 28 Rabiul Awwal 1441 H Oleh Muhammad Abduh Tuasikal Artikel WAJIB BERLAKU BAIK DALAM SEGALA HALOlehAl-Ustadz Yazid bin Abdul Qadir Jawas حفظه اللهعَنْ أَبِيْ يَعْلَى شَدَّادِ بْنِ أَوْسٍ رَضِيَ اللهُ عَنْهُ ، عَنْ رَسُوْلِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّ اللهَ كَتَبَ اْلإِحْسَانَ عَلَى كُلِّ شَيْءٍ. فَإِذَا قَتَلْتُمْ فَأَحْسِنُوا الْقِتْلَةَ، وَإِذَا ذَبَحْتُمْ فَأَحْسِنُوْا الذِّبْحَةَ، وَلْيُحِدَّ أَحَدُكُمْ شَفْرَتَهُ، وَلْيُرِحْ ذَبِيْحَتَهُ». رَوَاهُ Abu Ya’la Syaddad bin Aus Radhiyallahu anhu, dari Rasulullah Shallallahu alaihi wa sallam, beliau bersabda “Sesungguhnya Allah mewajibkan berlaku baik terhadap segala sesuatu. Maka jika kalian membunuh, hendaklah membunuh dengan cara yang baik. Jika kalian menyembelih, hendaklah menyembelih dengan cara yang baik. Hendaklah seorang dari kalian menajamkan pisaunya dan menyenangkan hewan sembelihannya”. [HR Muslim].TAKHRIJ HADITSHadits ini shahîh. Diriwayatkan oleh Muslim no. 1955, Ahmad IV/123, 124, 125, Abu Dâwud no. 2815, at-Tirmidzi no. 1409, an-Nasâ`i VII/227, Ibnu Mâjah no. 3170, ath-Thayalisi no. 1215, al-Baghawi dalam Syarhus-Sunnah no. 2783, Abdurrazzaq dalam al-Mushannaf no. 8604, Ibnu Abi Syaibah dalam al-Mushannaf no. 28386, 28388, Ibnul-Jarud dalam al-Muntaqa no. 839, 899, ath-Thahawi dalam Syarh Ma’ânil-Âtsâr III/184-185, al-Baihaqi dalam as-Sunanul-Kubra VIII/60, ad-Darimi II/82, ath-Thabrani dalam al-Mu’jamul-Kabîr VII/no. 7114-7123. Semuanya dari jalan Abu Qilabah, dari Abul Asy’ats ash-Shan’ani, dari Syaddad bin Aus Radhiyallahu riwayat lain dari Sahabat Anas bin Mâlik Radhiyallahu anhu, Rasulullah Shallallahu alaihi wa sallam bersabdaإِذَا حَكَمْتُمْ فَاعْدِلُوْا ، وَإِذَا قَتَلْتُمْ فَأَحْسِنُوْا ، فَإِنَّ اللهَ مُـحْسِنٌ يُـحِبُّ kalian menghukum memutuskan suatu perkara, maka putuskanlah dengan adil dan apabila kalian membunuh, maka hendaklah membunuh dengan cara yang baik, karena sesungguhnya Allah itu Muhsin selalu berbuat baik dan Dia mencintai orang-orang yang berbuat baik.[1]KEDUDUKAN HADITSImam an-Nawawi rahimahullah berkata, “Hadits ini termasuk dari hadits-hadits yang mencakup kaidah-kaidah Islam.”[2] Karena, hadits ini menunjukkan keumuman berbuat baik dalam segala hal. Beliau Shallallahu alaihi wa sallam menyuruh berbuat baik dalam membunuh dan berbuat baik dalam menyembelih hanyalah sebagai contoh atau perlunya menjelaskan hal itu. Oleh karena itu, Imam an-Nawawi rahimahullah telah benar dan tepat dalam memilih hadits ini dan memasukkannya ke dalam kitab al-Arba’în yang beliau susun. Hal itu karena hadits ini menyeru kepada kaidah yang umum, yang mencakup setiap perkataan dan perbuatan, dan ini merupakan maksud beliau dalam mengumpulkan empat puluh hadits.[3]SYARAH HADITS PENJELASAN HADITSHukum Berbuat Baik. Sabda Nabi Shallallahu alaihi wa sallam “Sesungguhnya Allah mewajibkan berlaku baik terhadap segala sesuatu”.Tekstual hadits menghendaki Allah mewajibkan berbuat baik kepada seluruh makhluk. Jadi, diwajibkan berbuat baik dalam segala hal dan kepada seluruh makhluk, baik manusia maupun al-Kitâbah berarti wajib menurut sebagian besar ahli fiqih dan ulama ushul fiqih. Kata “kitâbah” dalam Al-Qur`ân digunakan pada sesuatu yang bersifat wajib, seperti firman Allah Ta’alaإِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَوْقُوتًا… Sungguh, shalat itu adalah kewajiban yang ditentukan waktunya atas orang-orang yang beriman.” [an-Nisâ`/4103].Dan firman Allahكُتِبَ عَلَيْكُمُ الصِّيَامُ… Diwajibkan atas kamu berpuasa… [al-Baqarah/2183].Rasulullah Shallallahu alaihi wa sallam bersabda tentang shalat malam di bulan Ramadhan shalat Tarawihإِنِّـيْ خَشِيْتُ أَنْ تُكْتَبَ khawatir shalat itu diwajibkan atas kalian.[4]Jadi, hadits di atas menegaskan tentang kewajiban berbuat baik, karena Allah Ta’ala sendiri memerintahkannya. Allah Ta’ala berfirmanإِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِSesungguhnya Allah menyuruh kamu berlaku adil dan berbuat kebajikan… . [an-Nahl/16 90]Dan firman-Nya Ta’ala وَأَحْسِنُوا إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ… Dan berbuat baiklah. Sungguh, Allah menyukai orang-orang yang yang berbuat baik. [al-Baqarah/2195].Pengertian IhsanIhsan adalah bentuk mashdar dari kata أَحْسَنَ – يُـحْسِنُ – إِحْسَانًا ahsana, yuhsinu, ihsânan, maknanya ialah memberikan manfaat kepada orang lain.[5] Perintah berbuat baik ini terkadang bermakna wajib, seperti berbuat baik kepada kedua orang tua dan sanak kerabat, sesuai dengan kadar yang bisa menghasilkan bakti dan silaturahmi. Atau berbuat baik kepada tamu sesuai dengan kadar yang bisa menghasilkan jamuan untuknya. Dan terkadang perintah berbuat baik ini bermakna sunnah dianjurkan, seperti shadaqah sunnah dan yang ini menunjukkan kewajiban berbuat baik kepada segala sesuatu, namun berbuat baik kepada sesuatu itu sesuai dengan kadarnya. Berbuat baik dalam melaksanakan kewajiban-kewajiban yang terlihat dan tersembunyi ialah melaksanakannya dengan sempurna. Kadar berbuat baik dalam melaksanakan kewajiban-kewajiban yang terlihat dan tersembunyi seperti itu wajib, sedang berbuat baik dengan cara menyempurnakan sunnah-sunnahnya adalah tidak baik dalam meninggalkan hal-hal yang diharamkan ialah dengan cara berhenti darinya dan meninggalkannya, baik yang terlihat maupun yang tersembunyi. Sebagaimana Allah Ta’ala berfirmanوَذَرُوا ظَاهِرَ الْإِثْمِ وَبَاطِنَهُ Dan tinggalkanlah dosa yang terlihat ataupun yang tersembunyi… [al-An’âm/6120]Kadar berbuat baik di dalamnya seperti itu adalah berbuat baik dalam sabar terhadap takdir ialah bersabar terhadapnya sebagaimana mestinya tanpa menggerutu dan baik yang diwajibkan dalam berinteraksi dengan manusia dan makhluk ialah dengan menunaikan hak-hak mereka sebagaimana yang diwajibkan oleh Allah. Berbuat baik yang diwajibkan dalam memimpin manusia ialah melaksanakan semua kewajiban kepemimpinan, sedang kadar selebihnya yang tidak termasuk diwajibkan maka itu disebut ihsan.[6]Berbuat Baik Dalam Membunuh Berbuat baik dalam membunuh manusia dan hewan yang boleh dibunuh maksudnya ialah membunuhnya dengan secepat mungkin dan dengan cara yang paling mudah dan tidak boleh bertindak berlebihan seperti dengan menyiksanya karena itu perbuatan tercela dan tidak yang diperintahkan Nabi dalam hadits ini. Bisa jadi, beliau menyebutkan pembunuhan tersebut sebagai contoh, atau beliau perlu menjelaskannya. Oleh karena itu, berliau bersabdaفَإِذَا قَتَلْتُمْ فَأَحْسِنُوا الْقِتْلَةَ، وَإِذَا ذَبَحْتُمْ فَأَحْسِنُوْا jika kalian membunuh, hendaklah membunuh dengan cara yang baik. Dan jika kalian menyembelih, hendaklah menyembelih dengan cara yang hendaklah kalian berbuat baik dalam tata cara menyembelih dan membunuh. Ini menunjukkan wajibnya mempercepat pembunuhan jiwa yang boleh dibunuh dengan cara yang paling Hazm rahimahullah menyebutkan adalah Ijma’ kesepakatan tentang wajibnya berbuat baik dalam membunuh orang yang paling mudah ialah memenggal lehernya. Allah Ta’ala berfirmanفَإِذَا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقَابِMaka apabila kamu bertemu dengan orang-orang kafir di medan perang, maka pukullah batang leher mereka… [Muhammad/47 4].Allah Ta’ala berfirmanسَأُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ فَاضْرِبُوا فَوْقَ الْأَعْنَاقِ وَاضْرِبُوا مِنْهُمْ كُلَّ بَنَانٍ…Kelak akan Aku berikan rasa ketakutan ke dalam hati orang-orang kafir, maka pukullah di atas leher mereka, dan pukullah tiap-tiap ujung jari mereka. [al-Anfâl/812].[7]Larangan Mencincang-Cincang Mutilasi Dalam PembunuhanRasulullah Shallallahu alaihi wa sallam apabila mengutus pasukan untuk jihad di jalan Allah beliau bersabdaاغْزُوا بِاسْمِ اللهِ فِيْ سَبِيْلِ اللهِ. قَاتِلُوْا مَنْ كَفَرَ بِاللهِ. اغْزُوْا وَلَا تَغُلُّوْا وَلَا تَغْدِرُوْا وَلَا تـَمْثُلُوْا وَلَا تَقْتُلُوْا وَلِيْدًا …Berperanglah dengan menyebut nama Allah di jalan Allah, perangilah orang-orang yang kafir kepada Allah. Berperanglah kalian dan jangan berlebihan, jangan berkhianat, jangan mencincang-cincang musuh, dan jangan membunuh anak-anak…[8]Al-Bukhâri rahimahullah meriwayatkan hadits Abdullah bin Yazid Radhiyallahu anhu, ia berkataنَهَى النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنِ النُّهْبَى Shallallahu alaihi wa sallam melarang dari perampasan dan mencincang-cincang musuh.[9]Bentuk Pembunuhan Yang DiperbolehkanKetahuilah bahwa pembunuhan yang diperbolehkan itu terjadi karena dua Qishash. Jadi, penyincangan tidak boleh dilakukan terhadap orang yang diqishash, namun orang itu dibunuh sebagaimana ia membunuh korbannya. Jika orang yang diqishash itu mencincang-cincang korban apakah ia juga dicincang-cincang ataukah ia dibunuh dengan pedang? Ada dua pendapat ulama dalam masalah Orang yang diqishash tersebut ditindak seperti ia membunuh korban. Ini pendapat Imam Mâlik, asy-Syafi’i, dan Ahmad dalam pendapat yang terkenal Shahîh al-Bukhâri dan Shahîh Muslim disebutkan hadits dari Anas bin Mâlik Radhiyalahu anhu, ia berkata “Seorang gadis keluar dengan mengenakan perhiasan dari perak kemudian dilempar orang Yahudi dengan batu. Gadis itu dibawa ke hadapan Rasulullah Shallallahu alaihi wa sallam dalam keadaan hendak sekarat. Beliau berkata kepada gadis itu, Apakah seseorang telah membunuhmu?’ Gadis itu mengangkat kepalanya. Rasulullah bertanya kepada gadis itu untuk ketiga kalinya, Apakah seseorang telah membunuhmu?’ Gadis itu menganggukkan kepalanya. Rasulullah Shallallahu alaihi wa sallam memanggil pembunuh gadis itu kemudian memecahkan kepalanya dengan dua batu.”Dalam riwayat lain “Kemudian pembunuh itu ditangkap dan ia mengakui perbuatannya.”Dalam riwayat Muslim disebutkan “Seorang Yahudi membunuh seorang gadis kaum Anshar yang mengenakan perhiasan perak, kemudian melemparkannya di sumur dan memecahkan kepalanya dengan batu. Orang Yahudi itu ditangkap, dibawa ke hadapan Nabi Shallallahu alaihi wa sallam , kemudian beliau memerintahkan agar orang Yahudi itu dirajam hingga meninggal dunia. Orang Yahudi itu pun dirajam hingga meninggal dunia”.[10]2. Tidak ada qishash kecuali dengan pedang. Ini pendapat Imam Sufyan ats-Tsauri, Abu Hanifah, dan satu riwayat dari Imam riwayat ketiga dari Imam Ahmad bahwa pembunuh ditindak seperti ia membunuh korban, kecuali jika pembunuh itu membunuh korban dengan membakar atau mencincang-cincangnya. Jadi, ia dibunuh dengan pedang karena ada larangan mencincang-cincang dan membakar orang. Riwayat ini dinukil dari Imam Ahmad oleh Pembunuhan karena kekafiran. Baik kekafiran hakiki maupun kekafiran dalam bentuk murtad keluar dari Islam. Sebagian besar ulama berpendapat bahwa penyincangan di dalamnya adalah makruh dan orang kafir tersebut cukup dibunuh dengan diriwayatkan dari sejumlah ulama Salaf yang membolehkan penyincangan orang kafir, misalnya dengan membakarnya dan lain sebagainya, seperti yang dilakukan Khalid bin al-Walid Radhiyallahu anhu dan yang membolehkan mencincang orang kafir berhujjah dengan hadits tentang orang-orang Urainah. Al-Bukhâri dan Muslim meriwayatkan dalam kitab Shahîh, keduanya[11] dari Anas bin Mâlik Radhiyallahu anhu “Bahwa orang-orang Urainah datang kepada Rasulullah di Madinah kemudian mereka menderita sakit perut. Rasulullah Shallallahu alaihi wa sallam bersabda kepada mereka, Jika kalian mau, silakan pergi ke unta zakat kemudian minum susu dan air kencingnya.’ Mereka melaksanakan saran Nabi Shallallahu alaihi wa sallam dan mereka pun sehat kembali. Tetapi kemudian mereka menoleh kepada para penggembala unta tersebut, membunuh mereka, murtad dari Islam, dan mengambil unta-unta milik Rasulullah Shallallahu alaihi wa sallam . Hal tersebut didengar Nabi kemudian beliau mengutus seorang sahabat untuk menyelusuri jejak-jejak mereka. Sahabat tersebut berhasil mendatangkan mereka, kemudian Nabi Shallallahu alaihi wa sallam memotong tangan dan kaki mereka, mencungkil mata mereka, dan membiarkan mereka di bawah terik matahari hingga mereka meninggal dunia”.Dalam riwayat lain disebutkan “Mata mereka dicelaki dengan paku yang telah dipanaskan dengan api dan diletakkan di bawah terik matahari. Mereka minta air namun tidak diberi air”.Para ulama berbeda pendapat tentang hukuman bagi orang-orang seperti mereka. Ada ulama yang mengatakan “Barang siapa berbuat seperti mereka kemudian murtad, memerangi kaum Muslimin, dan merampas harta, ia diperlakukan seperti mereka.” Ini diriwayatkan dari sejumlah ulama, seperti Abu Qilabah, dan ini satu riwayat dari pendapat Imam Shallallahu alaihi wa sallam mencungkil mata orang-orang Urainah karena mereka mencungkil mata penggembala. Itu yang diriwayatkan Muslim dari hadits Membunuh Dengan Cara MembakarTelah diriwayatkan dari Nabi Shallallahu alaihi wa sallam bahwa beliau pernah mengizinkan pembakaran orang kafir dengan api, kemudian beliau melarangnya, seperti yang disebutkan dalam Shahîh al-Bukhâri dari Abu Hurairah Radhiyallahu anhu, ia berkata “Rasulullah Shallallahu alaihi wa sallam pernah mengirim kami dalam salah satu detasemen pasukan kemudian beliau bersabda, Jika kalian menemukan si Fulan dan Fulan, keduanya orang Quraisy, bakarlah keduanya’. Ketika kami hendak berangkat, Rasulullah Shallallahu alaihi wa sallam bersabda, Aku telah memerintahkan kalian untuk membakar si Fulan dan si Fulan, dan sesungguhnya tidak boleh menyiksa dengan api kecuali Allah. Oleh karena itu, jika kalian menemukan kedua orang tersebut, bunuhlah keduanya’.”[12]Diriwayatkan pula dalam Shahîh al-Bukhâri dari Ibnu Abbas Radhiyallahu anhuma bahwa Nabi Shallallahu alaihi wa sallam bersabdaلَا تُعَذِّبُوْا بِعَذَابِ اللهِ عَزَّ kalian menyiksa dengan siksaan Allah Azza wa Jalla.[13]Sebagian besar ulama memandang makruh membakar manusia bahkan terhadap singa dengan shahîh dari Nabi Shallallahu alaihi wa sallam bahwa beliau melarang penahanan hewan ternak, maksudnya hewan ternak ditahan kemudian dipukuli dengan panah atau lain-lain hingga mati. Anas bin Mâlik Radhiyallahu anhu berkata bahwaنَهَى النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ تُصْبَرَ Shallallahu alaihi wa sallam melarang penahanan hewan ternak, kemudian disiksa.[14]Dari Ibnu Umar Radhiyallahu anhuma bahwa ia berjalan melewati salah satu kaum yang memancangkan seekor ayam kemudian melemparinya. Ibnu Umar Radhiyallahu anhuma berkata “Siapakah yang melakukan ini? Sesungguhnya Rasulullah Shallallahu alaihi wa sallam melaknat siapa saja yang melakukan seperti ini”.[15]Ibnu Abbas Radhiyallahu anhuma berkata Nabi Shallallahu alaihi wa sallam bersabdaلَا تَتَّخِذُوْا شَيْئًا فِيْهِ الرُّوْحُ kalian jadikan sesuatu yang di dalamnya terdapat ruh makhluk bernyawa sebagai sasaran.[16]Yang dimaksud dengan sasaran ialah sesuatu yang dilempari dengan panah. Banyak sekali hadits yang semakna dengan Baik Saat Menyembelih HewanSabda Nabi Shallallahu alaihi wa sallam “Jika kalian menyembelih, hendaklah menyembelih dengan cara yang baik. Hendaklah seorang dari kalian menajamkan pisaunya dan menyenangkan hewan sembelihannya”.Dan termasuk berbuat baik dalam proses menyembelih ialah memperhatikan syarat-syarat wajib dan anjuran yang terdapat dalam syari’at, di antaranya ialah1. Alat yang dipakai harus tajam dan dapat mengalirkan Shallallahu alaihi wa sallam bersabdaمَا أَنْهَرَ الدَّمَ وَذُكِرَ اسْمُ اللهِ فَكُلْ ، لَيْسَ الظُّفُرَ وَالسِّنَّ …Apa saja yang dapat mengalirkan darah dan disebutkan nama Allah waktu menyembelihnya, maka makanlah. Selain kuku dan gigi….[17]Sabda beliau Shallallahu alaihi wa sallam وَلْيُحِدَّ أَحَدُكُمْ شَفْرَتَهُ…Hendaklah seorang dari kalian menajamkan pisaunya….2. Memotong tenggorokan, kerongkongan, dan dua urat leher sekaligus dengan menyembelih hewan dengan cara melukai bagian mana saja hingga mati apabila hewan tersebut sulit untuk disembelih secara syar’i, misalnya hewan yang terjatuh ke dalam sumur atau liar dan sulit untuk ditangkap. Hal ini berdasarkan sabda beliau mengenai unta yang kabur dan sulit untuk menangkapnya lalu seorang sahabat memanahnya “Sesungguhnya di antara unta-unta ini ada yang liar seperti liarnya binatang buas. Maka jika di antara unta itu ada yang sempat membuat kalian kerepotan, maka lakukanlah hal itu terhadapnya”.[18] Maksudnya panahlah di lehernya atau bunuhlah, kemudian Membaca basmalah bismillâh.Berdasarkan firman Allah Ta’alaوَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِDan janganlah kamu memakan dari apa daging hewan yang ketika disembelih tidak disebut nama Allah… [al-An’âm/6121].Juga berdasarkan sabda Nabi Shallallahu alaihi wa sallam مَا أَنْهَرَ الدَّمَ وَذُكِرَ اسْمُ اللهِ فَكُلْ ، لَيْسَ الظُّفُرَ وَالسِّنَّ …Apa saja yang dapat mengalirkan darah dan disebutkan nama Allah waktu menyembelihnya, maka makanlah. Selain kuku dan gigi…[19]Apabila tidak diketahui, apakah hewan tersebut disembelih dengan membaca basmalah atau tidak, atau lupa ketika menyembelihnya, maka membaca basmalah dilakukan ketika hendak makan hewan sembelihan tersebut. Diriwayatkan dari Aisyah Radhiyallahu anhuma bahwa suatu kaum yang baru saja masuk Islam berkata kepada Nabi Shallallahu alaihi wa sallam يَا رَسُوْلَ اللهِ ، إِنَّ قَوْمًا يَأْتُوْنَنَا بِاللَّحْمِ لَا نَدْرِيْ أَذَكَرُوا اسْمَ اللهِ عَلَيْهِ ، أَمْ لَا ؟ فَقَالَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سَمُّوا اللهَ عَلَيْهِ وَكُلُوْهُ ».“Wahai Rasululllah, sesungguhnya ada suatu kaum yang datang kepada kami dengan membawa daging yang kami tidak mengetahui apakah disebutkan nama Allah atau tidak?” Maka Rasulullah Shallallahu alaihi wa sallam bersabda kepada mereka, “Sebutlah oleh kalian nama Allah padanya baca bismillâh, kemudian makanlah.” [20]4. Sifat orang yang orang Islam, berakal, baligh, atau anak kecil yang telah tamyiz, atau Ahlul Kitab Yahudi dan Nashrani, dengan syarat sembelihan mereka bukan untuk dipersembahkan untuk gereja atau hari raya mereka. Tentang makanan sembelihan Ahlul Kitab dihalalkan dalam surat al-Mâ`idah, ayat 5. Nabi Shallallahu alaihi wa sallam pernah makan paha kambing yang dihadiahkan oleh seorang perempuan Yahudi di Khaibar.[21]5. Tidak mengasah pisau di hadapan hewan Ibnu Abbas Radhiyallahu anuma bahwa Nabi Shallallahu alaihi wa sallam melewati seorang yang meletakkan kakinya di atas perut seekor kambing sambil mengasah pisau, sedang kambing itu melihatnya dengan mata kepalanya, maka Nabi Shallallahu alaihi wa sallam bersabda “Mengapa engkau tidak melakukannya sebelum ini? Atau apakah engkau hendak membuatnya mati dengan dua kematian?” [22]6. Tidak memotong sesuatu dari tubuh hewan sembelihan hingga menyembelih benar-benar selesai dan tidak berlebihan dalam memotongnya.[23]Oleh karena itu, Nabi Shallallahu alaihi wa sallam memerintahkan untuk berbuat baik dalam pembunuhan dan penyembelihan. Beliau memerintahkan penajaman pisau dan menyenangkan hewan sembelihan. Ini menunjukkan bahwa penyembelihan dengan senjata tajam itu menyenangkan hewan sembelihan karena pisau tajam mempercepat kematiannya. FAWÂ`ID MANFAAT HADITSKasih sayang dan rahmat Allah Ta’ala kepada seluruh berlaku baik dalam segala hal. Termasuk berbuat baik ialah menunjukkan jalan kepada seseorang, memberikan makanan, amar ma’ruf nahi mungkar, dan lain berlaku baik dalam segala hal karena Allah mewajibkan hal itu, maksudnya mensyari’atkannya secara perintah dan hukum itu milik Allah semata berdasarkan sabda Rasulullah Shallallahu alaihi wa sallam “Sesungguhnya Allah mewajibkan berlaku baik terhadap segala sesuatu”.Ketetapan Allah itu ada dua ketetapan takdir dan ketetapan syari’at. Ketetapan takdir pasti terjadi, sedang ketetapan syari’at kewajiban terkadang terjadi pada seseorang terkadang juga itu mencakup segala hal dan seseorang bisa melakukan kebaikan dalam segala hal berdasarkan sabda beliau Shallallahu alaihi wa sallam “Sesungguhnya Allah mewajibkan berlaku baik terhadap segala sesuatu.”Al-Muhsin termasuk dari Asma`ul-Husna nama-nama Allah yang indah.[24]Di antara sifat Allah k adalah al-Ihsân, yaitu menyampaikan kebaikan dan nikmat serta mengatur segala sesuatu dengan rapi.[25]Baiknya pengajaran Nabi Shallallahu alaihi wa sallam dengan cara memberikan permisalan karena pengajaran dengan cara memberi permisalan lebih dapat mendekatkan kepada maksud yang berbuat baik dalam cara membunuh dengan cara membakar dan mencincang seseorang setelah dia meninggal tanpa alasan yang berlaku baik dalam menyembelih, yaitu menyembelih dengan cara yang disyari’ menajamkan pisau untuk menyembelih, yaitu dengan mengasahnya, karena hal itu lebih memudahkan dalam boleh mengasah pisau di depan hewan yang akan menyenangkan hewan sembelihan, yaitu dengan menyembelih secepat membaca bismillâh ketika boleh makan sembelihan yang tidak dibaca bismillâh ketika seseorang tidak tahu apakah sembelihan itu dibacakan bismillâh atau tidak, hendaklah ia membaca bismillâh ketika memakannya. Wallâhu a’ dan karya karya Ibnul lin-Nasâ` fî Syarhil-Arba’în an-Nawawiyyah, karya Dr. Musthafa al-Bugha dan Muhyidin Ulûm wal-Hikam, karya Ibnu Rajab al-Hanbali. Tahqîq Syu’aib al-Arnauth dan Ibrâhim Ibni Abi wa Fawâ`id minal-Arba’în an-Nawawiyyah, karya Nazhim Muhammad Ibni Hibban dengan at-Ta’liqâtul-Hisân ala Shahîh Ibni al-Jâmi’ Azza wa Jalla al-Wâridah fil-Kitâbi was-Sunnah, karya Alawi bin Abdul-Qadir al-Ahâdîts Ma’ânil-Âtsâr, karya an-Nawawiyyah, karya Syaikh Muhammad bin Shâlih al- karya Baghawi.[Disalin dari majalah As-Sunnah Edisi 08/Tahun XII/1429H/2008M. Diterbitkan Yayasan Lajnah Istiqomah Surakarta, Jl. Solo – Purwodadi Selokaton Gondangrejo Solo 57183 Telp. 0271-858197 Fax Pemasaran 085290093792, 08121533647, 081575792961, Redaksi 08122589079]_______Footnote[1] Hasan. HR ath-Thabrani dalam al-Mu’jamul-Ausath VI/342-343, no. 5731. Imam al-Haitsami berkata, “Diriwayatkan oleh ath-Thabrani dalam al-Ausath, dan perawinya tsiqât.” Hadits ini dihasankan oleh Syaikh al-Albâni dalam Silsilah al-Ahâdîts ash-Shahîhah no. 469.[2] Syarh Shahîh Muslim XIII/107.[3] Qawâ`id wa Fawâid minal-Arba’în an-Nawawiyyah, hlm. 153.[4] Shahîh. HR al-Bukhâri no. 729 dari Aisyah Radhiyallahu anha . Diriwayatkan juga oleh al-Bukhâri no. 7290, Ahmad V/182, 184, 187, dan an-Nasâ`i III/198 dari Zaid bin Tsabit .[5] Lihat Qawâ’id wa Fawâ`id, hlm. 154.[6] Lihat Jâmi’ul Ulûm wal-Hikam I/381-382.[7] Lihat Jâmi’ul Ulûm wal-Hikam I/382.[8] Shahîh. HR Muslim no. 1731 dari Buraidah Radhiyallahu anhu.[9] Shahîh. HR al-Bukhâri no. 2474, 5516.[10] Shahîh. HR al-Bukhâri no. 6877 dan Muslim no. 1672.[11] Shahîh. HR al-Bukhâri no. 233, 3018, 4610, 6899 dan Muslim no. 1671.[12] Shahîh. HR al-Bukhâri no. 3016.[13] Shahîh. HR al-Bukhâri no. 3017.[14] Shahîh. HR al-Bukhâri no. 5513 dan Muslim no. 1956.[15] Shahîh. HR al-Bukhâri no. 5514 dan Muslim no. 1958.[16] Shahîh. HR Muslim no. 1957.[17] Shahîh. HR al-Bukhâri no. 5503, Muslim no. 1968, Abu Dâwud no. 2821, at-Tirmidzi no. 1491, an-Nasâ`i VII/226, dan Ibnu Mâjah no. 3178 dari Abayah bin Rifa’ah Radhiyallahu anhu.[18] Shahîh. HR al-Bukhâri dan Muslim no. 1968 dari Râfi’ bin Khadîj Radhiyallahu anhu .[19] Shahîh. HR al-Bukhâri no. 5503, Muslim no. 1986, Abu Dâwud no. 2804, at-Tirmidzi no. 1522, an-Nasâ`i VII/226, dan Ibnu Mâjah no. 3178 dari Abayah bin Rifa’ah .[20] Shahîh. HR al-Bukhâri no. 2057 dan selainnya.[21] Tentang bahasan ini lihat at-Ta’lîqâtur-Radhiyyah alâ ar-Raudhatun-Nadiyyah III/66-71.[22] Hasan. HR ath-Thabrani dalam al-Mu’jamul-Kabîr no. 11916. Lihat Silsilah al-Ahâdîts ash-Shahîhah no. 24[23] Lihat Qawâ’id wa Fawâ`id minal Arba’în an-Nawawiyyah hlm. 156-157 dengan sedikit perubahan dan tambahan.[24] Lihat Shifatullah Azza wa Jalla al-Wâridah fil-Kitâbi was-Sunnah hlm. 42-43 karya Alawi bin Abdul Qadir as-Saqqaf.[25] Lihat Shifatullah Azza wa Jalla al-Wâridah fil-Kitâbi was-Sunnah hlm. 42-43 karya Alawi bin Abdul Qadir as-Saqqaf.

hr muslim no 1914