1 AL-NADR BIN AL-HARITH (AYAT SERUPA AL-QUR'AN)
Nadr bin Al Harits pertama disebutkan sebagai wakil Quraish yang berunding dengan Rasulullah.
Sumber :
Sirah Ibnu Ishaq – Kitab Sejarah Nabi Tertua
Muhammad bin Yasar bin Ishaq
Muhamadiyah University Press, 2003, jilid 1, halaman 196
… para pemimpin dari semua kelompok Quraish – Utbah bin Rabi'ah dan Sahiba ….. NADR BIN HARITS saudara dari bani Abdudar ….
Dikisahkan pemuka Quraish menawarkan uang, kemuliaan dan kedudukan jika itu memang yang diminta Muhammad SAW. Muhammad SAW menyatakan bukanlah itu yang dia inginkan melainkan pengakuan bahwa dia adalah Rasul yang diutus oleh Allah SWT.
Atas pernyataan tersebut, pemuka Quraish meminta bukti yaitu :
1. Menyingkirkan gunung-gunung
2. Mengalirkan ke tanah Arab sungai-sungai
3. Menghidupkan kembali nenek moyang mereka.
Atas permintaan pembuktian itu Muhammad SAW menyatakan ketidakmampuannya.
Akhirnya pertemuan berakhir tanpa kesepakatan apa-apa.
Sumber :
Ibid
Halaman 198 – 199 :
Abdullah bin abu Umayyah mendekati Rasulullah dan berkata, "Wahai Muhammad, MEREKA TELAH MEMBERIKAN TAWARAN YANG BAIK KEPADAMU YANG TERNYATA KAMU TOLAK. Pertama mereka meminta sesuatu darimu untuk mereka agar mereka mengetahu bahwa kedudukanmu disisi Tuhan adalah seperti apa yang kamu katakan sehingga mereka dapat mempercayaimu dan mengikutimu, DAN KAMU TIDAK MELAKUKAN APA-APA. Kemudian mereka memintamu untuk melakukan sesuatu untuk dirimu sendiri, agar mereka tahu kelebihanmu atas mereka dan kedudukanmu disisi Tuhan, DAN KAMU TIDAK MAU MELAKUKANNYA. Kemudian mereka memintamu untuk mendatangkan hukuman atas mereka agar mereka menjadi takut, dan KAMU TIDAK MELAKUKANNYA ……..
Karena ketidakmampuan Muhammad SAW meyakinkan Quraish, maka pertentangan terhadap Muhammadpun berlanjut. Salah satunya dilakukan oleh Nadr bin al Harits
Sumber : Ibid
Halaman 200 – 201
Pada saat itu Nadr bin al Harits adalah salah satu setan dari Quraish. Dia selalu mencaci maki Rasulullah dan menunjukkan sikap bermusuhan. Dia pernah pergi ke al Hira dan belajar di sana tentang hikayat raja-raja Persia, hikayat tentang Rustum dan Isbandiyar. Ketika Rasullulah mengadakan pertemuan dimana dia mengingatkan mereka tentang Tuhan, dan mengingatkan umatnya tentang apa yang telah terjadi pada banyak generasi yang telah lalu akan pembalasan yang ditimpakan Tuhan atas kelaliman mereka, AL NADR MENGATAKAN KEPADA MEREKA, "AKU MEMILIKI KISAH DAN CERITA YANG LEBIH BAIK DAN LEBIH MENARIK DARI YANG DIA MILIKI, IKUTLAH AKU". Kemudian dia mulai menceritakan kepada mereka kisah tentang raja-raja Persia, Rustum dan Isbandiya, dan kemudian dia berkata, "Atas dasar apa kalian menganggap Muhammad adalah seorang penutur kisah yang lebih baik dari aku?".
Jadi kesalahan Nadr bin Al Harits adalah karena dia berani menyaingi Muhammad SAW dalam menceritakan kisah-kisah umat terdahulu. NADR BERANI MELAYANI TANTANGAN UNTUK MEMBUAT AYAT-AYAT YANG SERUPA AL-QUR'AN, DAN AKIBATNYA ADALAH HUKUMAN MATI.
Sumber :Ibid
jilid 2, halaman 122
… Ketika Rasulullah sedang berada di al Safira, NADR DIBUNUH OLEH ALI, sebagaimana yang diceritakan oleh seorang penduduk dari Mekah kepada saya.
Sungguh ironis, Muhammad SAW sendiri yang menantang orang-orang untuk mendatangkan ayat-ayat serupa Al-Qur'an, dan SAAT ADA YANG MELADENI TERNYATA TIDAK BISA DITERIMA OLEH MUHAMMAD SAW. Dan akibatnya adalah hukuman mati.
KOMENTAR DARI AL-QUR'AN
Dengan perbuatannya ini Muhammad SAW melanggar perintah Allah SWT dalam Al-Qur'an yaitu :
QS 42 : 37 :
Dan (bagi) orang-orang yang menjauhi dosa-dosa besar dan perbuatan-perbuatan keji, dan APABILA MEREKA MARAH MEREKA MEMBERI MAAF.
Bagi Muhammad adalah lebih baik menuntaskan dendamnya daripada mengikuti perintah Allah SWT untuk memberi maaf. Lagi-lagi, ironi terbesar muncul. Muhammad SAW yang gemar mencaci maki Yahudi and Nasrani ternyata TIDAK LEBIH BAIK DARI YANG DICACI MAKINYA.
QS 2 : 59 :
Lalu orang-orang yang zalim MENGGANTI PERINTAH dengan (mengerjakan) yang tidak diperintahkan kepada mereka. Sebab itu Kami timpakan atas orang-orang yang zalim itu siksa dari langit, karena mereka berbuat fasik.
Jadi daripada mengikuti perintah untuk memaafkan, lebih baik bagi Muhammad SAW untuk mengganti perintah tersebut dengan pembunuhan. Tampaknya bagi Muhammad SAW berlakulah hukuman sesuai ayat Al-Qur'an berikut:
QS 29 : 68 :
Dan siapakah yang lebih zalim daripada orang-orang yang mengada-adakan kedustaan terhadap Allah atau MENDUSTAKAN YANG HAK [1160] TATKALA YANG HAK ITU DATANG KEPADANYA? BUKANKAH DALAM NERAKA JAHANNAM itu ada tempat bagi orang-orang yang kafir?
Perintah datang kepada Muhamamad SAW, dan Muhammad SAW sendirilah yang mendustakan perintah tersebut. Dan menyedihkannya karena MENURUT AL-QUR'AN, sikap begini diganjar menjadi PENGHUNI NERAKA JAHANAM.
2. UQBAH BIN ABI MUAIT (2 PERTANYAAN JEBAKAN)
Uqbah adalah satu sahabat dekat dari Nadr bin al Harits. Dia diutus oleh Quraish bersama Nadr untuk menemui rabi Yahudi yang memberikan 3 pertanyaan untuk mengetest Muhamamad SAW.
Sumber :
Sirah Ibnu Ishaq – Kitab Sejarah Nabi Tertua
Muhammad bin Yasar bin Ishaq
Muhamadiyah University Press, 2003, jilid 1, halaman 201
Ketika Nadr mengatakan hal tersebut kepada mereka, mereka mengirim dia dan Uqbah bin Abu Muait kepada pendeta Yahudi di Medinah ……. Sang pendeta berkata, "Ajukanlah pertanyaan kepadanya tentang 3 hal yang akan kami jelaskan kepada kalian, jika dia memberikan jawaban yang benar, maka dia memang seorang nabi, tetapi jika dia tidak dapat menjawabnya dengan benar, maka dia adalah seorang bajingan…… Tanyakan kepadanya tentang ANAK-ANAK MUDA YANG MENGHILANG dimasa lalu ….. kedua, tanyakanlah kepadanya tentang LAKI-LAKI PENGEMBARA AGUNG yang telah mencapai negeri timur dan negeri barat. TANYAKANLAH KEPADANYA TENTANG ROH. Jika mampu menjawab dengan benar maka ikutlah dia …..
Ketiga pertanyaan kemudian disampaikan kepada Muhammad oleh Nadr dan Uqbah, dan Muhammad menjawab, "Aku akan memberikan jawabannya besok" (hal 202).
Ternyata Muhammad SAW tidak dapat menjawab sesuai waktu yang dijanjikannya sendiri dan baru dapat menjawab SETELAH LEBIH DARI 15 HARI.
Jawaban Muhammad adalah :
1. Tentang orang muda yang menghilang dimasa lalu terjawab dengan sura Al-Kahfi yang menceritakan beberapa pemuda tertidur selama ratusan tahun (QS 18 : 9 – 26)
2. Tentang pengembara terjawab dengan ayat-ayat tentang Zulkarnain yang mencapai tempat matahari terbenam di lumpur hitam (QS 18 : 83 – 101).
3. Sementara tentang roh, Muhammad SAW tidak dapat menjawab dan hanya mendapatkan wahyu bahwa roh adalah diluar jangkauan pikiran manusia.
QS 17 : 85 :
Dan mereka bertanya kepadamu tentang roh. Katakanlah : "Roh itu termasuk urusan Tuhanku dan tidaklah kamu diberi pengetahuan melainkan sedikit".
Satu hal yang tidak disadari oleh Muhammad SAW adalah bahwa pendeta YAHUDI MENJEBAK MUHAMMAD SAW dengan 3 pertanyaan. Dari 3 pertanyaan, 2 pertanyaan yaitu tentang pemuda yang tertidur di gua dan Zulkarnain ADALAH PERTANYAAN JEBAKAN KARENA CERITA INI JELAS ADALAH LEGENDA TIDAK ADA NILAI TEOLOGISNYA SAMA SEKALI.
* Kisah pengembara yang mencapai tempat matahari adalah LEGENDA TENTANG KAISAR KAFIR Alexander Agung.
* Sedangkan cerita tentang pemuda yang tertidur ADALAH LEGENDA THE SEVEN SLEEPERS OF EFESSUS. Cerita ini diterjemahkan dalam bahasa Syria oleh James dari Sarug (w. 521 M).
Lucunya untuk 2 PERTANYAAN JEBAKAN INI MUHAMMAD JUSTRU BISA MENJAWAB BAHKAN MASUK DALAM AL-QUR'AN. Sementara untuk pertanyaan yang sesungguhnya yaitu tentang roh tidak mampu dijawab.
Akibatnya celaan terhadap Muhammad tidaklah surut, malah semakin keras. Dan nasib Uqbah yang mengajukan pertanyaan menjadi jelas, yaitu harus dihukum mati.
Sumber :Ibid
jilid 2, halaman 122
Disaat Rasulullah sedang berada di Irqul Zabya, Uqbah terbunuh. Dia ditangkap oleh Abdullah bin Salimah, salah seorang keluarga bani Ajlan. Ketika RASULULLAH MEMERINTAHKAN UNTUK MEMBUNUHNYA, dia berkata, "Tetapi siapa yang akan mengasuh anakku wahai Muhammad?". "NERAKA, "JAWAB RASULULLAH, dan Asim bin Thabit bin Abul Aqlah al Anshari membunuhnya …..
Kesalahan Uqbah adalah karena dia mengajukan 3 pertanyaan yang menjebak Muhammad SAW. Dan sangat ironis karena Muhammad SAW ternyata memang terjebak. Dendam Muhammad SAW bahkan terlihat saat dia menjawab bahwa anak-anak Uqbah akan disuh oleh neraka. Anak-anak yang belum tahu apa-apa ikut menjadi korban dendam Muhammad SAW.
KOMENTAR DARI AL-QUR'AN
Lagi-lagi Muhammad SAW melanggar perintah Allah SWT yang lain lagi.
QS 45 : 14 :
Katakanlah kepada orang-orang yang beriman hendaklah mereka MEMAAFKAN ORANG-ORANG YANG TIADA TAKUT HARI-HARI ALLAH karena Dia akan membalas sesuatu kaum terhadap apa yang telah mereka kerjakan
Bagi Muhammad adalah lebih baik menuntaskan dendamnya karena terjebak memberi jawaban salah daripada mengikuti perintah Allah SWT untuk memberi maaf.
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SANGGAHAN
He Wrote:
1. March 624: Al-Nadr bin al-Harith
Before Muhammad’s Hijrah (Emigration from Mecca to Medina in 622), he used to sit in the assembly and invite the Meccans to Allah, citing the Quran and warning them of God’s punishment for mocking his prophets. Al-Nadr would then follow him and speak about heroes and kings of Persia, saying, "By God, Muhammad cannot tell a better story than I, and his talk is only of old fables which he has copied as I have." Al-Nadr is referring to legends and opaque histories about Arabs of long ago and possibly to Bible stories about such figures as Noah, Abraham, Moses, and Jesus, which Muhammad told, but according to his own inaccurate versions. On other days al-Nadr would interrupt Muhammad until the prophet silenced him. In reply to al-Nadir’s harassment, it is possible (scholars sometimes have difficulties matching up Quranic verses with historical events) that Allah sent down these verses to Muhammad concerning him or certainly other mockers in Mecca, according to the account of Ibn Abbas, Muhammad’s cousin, who is considered a reliable transmitter of traditions:
25:6 Say [Prophet], "It was sent down by Him who knows the secrets of the heavens and earth. He is all forgiving and merciful." (MAS Abdel Haleem, The Qur’an, Oxford UP, 2004)
83:13 ... [W]hen Our revelations are recited to him, he says, "Ancient fables!" 14 No indeed! Their hearts are encrusted with what they have done. 15 No indeed! On that day they will be screened off from their Lord, 16 they will burn in Hell, 17 and they will be told, "This is what you call a lie." (Haleem)
Muhammad did not take revenge on him—not yet—even though the verses in Sura 83 promise a dismal eternal future for mockers. Muhammad’s revenge was not long coming. It was al-Nadir’s bad fortune to join Mecca’s army, riding north to protect their caravan, which Muhammad attacked at the Battle of Badr in AD 624. The story-telling polytheist was captured, and on Muhammad’s return journey back to Medina, Ali, Muhammad’s son-in-law, at Muhammad’s order, beheaded him, instead of getting some possible ransom money. He was one of two prisoners who were executed and not allowed to be ransomed by their clans—all because they wrote poems and told stories critiquing Muhammad.
Source: Ibn Ishaq, The Life of Muhammad, trans. A. Guillaume, (Oxford UP, 1955, 2004), pp. 136 (Arabic pages 191-92); 163 / 236; 181 / 262; 308 / 458. Reputable historians today consider Ibn Ishaq to be a good source of early Islam, though they may disagree on his chronology and miraculous elements.
My Response:
James Arlandson mentions the Battle of Badr, and how it was Nadr's unfortunate luck that he joined the army, since he got executed. However, out of the 72 captives, only 2 were executed, one of them being Nadr b. al-Harith. Here is the account:
" It would be in the fitness of things to say a few words about the magnanious treatment that was accorded to the prisoners of war by Muhammad (peace be upon him) and his companions. This noble attitude which they showed can be fully appreciated if we review it in the context of the circumstances which led to the war. The Prophet and his companions had endured for full fifteen years unspeakable insults and injuries at the hands of the Quraysh of Mecca so much so that they were obliged to bid goodbye to their native place and seek shelter into a far-off place. The Meccans who were thirsty for their blood did not allow them to lead a life of peace even in their new abodes. They fell upon them with all their forces in order to exterminate them root and branch. Fate, however, decided otherwise and they were defeated by a small army of the Muslims. Amidgst such feelings of bitterness the Prophet (peace and blessings of Allah be upon him) remained calm and self-possessed. No atrocity was perpetrated upon the prisoners. Out of the seventy-two captives only two were executed, viz., al-Nadir b. al-Harith and Uqbah b. Abi Mu'ayt who were notorious for their unrelenting hostility towards the Muslims. The rest of the captives were treated with utmost kindness and consideration. "Blessings on the men of Medina," said one of these in later days, "they gave us wheaten bread to eat when there was little of it, contenting themselves with dates." It is not surprising, therefore, that some of the captives, yielding to these influences, embraced Islam and were therefore immediately set free. The rest were kept for ransom. But this was long before Quraysh could humble themselves to visit Medina for the purpose. The spell of kindly treatment was thus prolonged and left a favourable impression on the minds of those even who did not at once go over to Islam.
The ransom of each prisoner varied with his financial position, ranging from one thousand dirhams to four thousand. The poor who could not afford to pay were set f ree without any compensation. Those who could read and write were given the charge of small children. Each one of them had to teach ten of their wards and when they became proficient in reading and writing, their instructor was granted liberty. This condition of securing freedom throws a good deal of light on the value which Islam attaches to learning."
(Source: The Life of Muhammad PBUH by Abdul Hameed Siddiqui, p.185-186, Islamic Publications LTD.)
The two men, were executed because of their unrelenting hostility towards the Muslims. However, whats interesting, is that out of all the prisoners of war, only 2 were executed. Moreover, these prisoners were treated so kindly, that the Muslims gave them the better thing to eat, while they contented themselves with dates.
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He Wrote:
2. March 624: Uqba bin Abu Muayt
A similar story as that of al-Nadir can be told about Uqba. He too harassed and mocked Muhammad in Mecca and wrote derogatory verses about him. He too was captured during the Battle of Badr, and Muhammad ordered him to be executed. "But who will look after my children, O Muhammad?" Uqba cried with anguish. "Hell," retorted the prophet coldly. Then the sword of one of his followers cut through Uqba’s neck.
Source: Bukhari, vol. 4, no. 2934; Muslim, vol. 3, nos. 4422, 4424; Ibn Ishaq, p. 308 / 458. Bukhari and Muslim are reliable collectors and editors of the hadith (words and deeds of Muhammad outside of the Quran). These three passages from the hadith depict Muhammad calling on Allah for revenge on this poet.
My Response:
Uqba bin Abu Muayt, was a person who once tried to strangle the Holy Prophet:
SAHIH BUKHARI, BOOK 60: Prophetic Commentary on the Qur'an (Tafseer of the Prophet (pbuh))
Volume 6, Book 60, Number 339:
Narrated Urwa bin Az-Zubair:
I asked 'Abdullah bin 'Amr bin Al-'As to inform me of the worst thing the pagans had done to Allah's Apostle. He said: "While Allah's Apostle was praying in the courtyard of the ka'ba, 'Uqba bin Abi Mu'ait came and seized Allah's Apostle by the shoulder and twisted his garment round his neck and throttled him severely. Abu Bakr came and seized 'Uqba's shoulder and threw him away from Allah's Apostle and said, "Would you kill a man because he says: 'My Lord is Allah,' and has come to you with clear Signs from your Lord?" (40.28)
The above hadith, outrules Uqba as being a good person, but shows him as an extremely intolerant person of the Holy Prophet (S), that he even attempted to kill him. Now, I looked all over the collection of Hadiths, to find a narration that says the Holy Prophet (S) told Uqba that hell will look after his children, and I couldn't find a single narration that says that.
Also, if this story is to be found in the works of Ibn Ishaq, then it must be noted that the books on Rijal, have explicitly stated that Ibn Ishaq used to borrow from the Jews stories concerning the battles of the Holy Prophet (S). (See Sirat Un Nabi Vol. II p. 173 by Allama Shibli Nu'Mani)
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Kab bin al-Ashraf
Kab b. al-Ashraf had a mixed ancestry. His father came from a nomadic Arab, but his mother was a Jewess from the powerful al-Nadr tribe in Medina. He lived as a member of his mother’s tribe. He heard about the Muslim victory at the battle of Badr, and he was disgusted, for he thought Muhammad the newcomer to Medina was a trouble-maker and divisive. Kab had the gift of poetry, and after the Battle of Badr he traveled down to Mecca, apparently stopping by Badr, since it was near a major trade route to Mecca, witnessing the aftermath. Arriving in Mecca, he wrote a widely circulated poem, a hostile lament, over the dead of Mecca. It is important to include most of the political lament to show whether the poem is a serious offence, meriting assassination, as Muslim apologists (defenders of Islam) argue.
... At events like Badr you should weep and cry.
The best of its people were slain round cisterns,
Don’t think it strange that the princes were left lying.
How many noble handsome men,
The refuge of the homeless were slain.
...…………………………………..
Some people whose anger pleases me say,
"Kab b. al-Ashraf is utterly dejected."
They are right. O that the earth when they were killed
Had split asunder and engulfed its people,
That he who spread the report had been thrust through
Or lived cowering blind and deaf.
……………………………………..
I was told that al-Harith ibn Hisham [a Meccan]
Is doing well and gathering troops
To visit Yathrib [pre-Islamic name of Medina] with armies,
For only the noble, handsome man protects the loftiest reputation.
(Translated by Guillaume, p. 365)
To us today this poem does not seem excessive, and other Arab poetry was worse, such as the poem celebrating the assassination of Abu Afak, cited above (no. 4). It seems to be a genuine lament that invokes the Arab concept of revenge. Also, the last four lines is not an explicit plea for the Meccans to exact vengeance because that was a foregone conclusion. Arab custom demanded a riposte against the humiliation of defeat. Rather, the lines seem to reflect reality. A Meccan leader is said to be gathering an army; Kab is not ordering him to do so.
Pro-Muslim poets answered Kab’s poem with ones of their own, and that was enough for his hosts in Mecca to turn him out. He returned to Medina, writing some amatory verses about Muslim women, a mistake compounded on a mistake, given the tense climate in Medina and Muhammad’s victory at Badr. For example, right after the battle Muhammad assembled a Jewish tribe, the Qaynuqa, and warned them as follows: "O Jews, beware lest God bring upon you the vengeance that He brought upon Quraysh [large Meccan tribe at Badr], and become Muslims." ... In late spring (April-June) Muhammad then expelled the Jewish tribe.
Angered by the poems and now able to strike back after Badr and the exile, Muhammad had had enough. He asked, "Who would rid me of [Kab]?" Five Muslims volunteered, one of whom was Kab’s foster-brother named Abu Naila. They informed him, "O apostle of God [Muhammad], we shall have to tell lies." He answered, "Say what you like, for you are free in the matter." They set upon a clever plan.
Abu Naila and another conspirator visited Kab, and they cited poetry together, the three appreciating the art, and chatted leisurely, so the two would not raise suspicions of their conspiracy. Then, after a long time, Abu-Naila lied just as he said he would. He said he was tired of Muhammad because "he was a very great trial for us." Muhammad provoked the hostility of the Arabs, and they were all in league against the Medinans. Abu Naila complained that the roads had become impassable and trade was hampered, so that their families were in want, privation, and great distress. Kab, in effect, said to his foster brother, "I told you so."
Then the foster-brother asked him for a loan of a camel load or two of food. Kab agreed, but only on the collateral of Abu-Naila’s sons. The foster-brother refused, and Kab asked for his women, but he again refused. Finally, Abu Naila offered his and his conspirators’ weapons. That arrangement provided the cover they needed to carry weapons right into Kab’s presence without alarm. Kab agreed, "Weapons are a good pledge."
The two visitors departed, stopped by the other three, and told them of the plan. Not long afterwards, gathering their weapons, they went to Muhammad, who sent them off with this wish: "Go in God’s name; O God, help them." They set out under a moonlit night until they made it to a fortress, one of several that the Jewish tribe had built in the rough environment of Arabia. In fact, the ruin of the fortress where Kab resided can be seen even today near Medina. They called out to him.
Kab had recently married, and his wife, hearing their yells, said, "You are at war, and those who are at war do not go out at this hour ... I hear evil [or blood] in his voice." But the custom of hospitality in the Arab world was strong. Her husband told her that they were only his foster-brother and his foster-brother’s partners, adding that "a generous man should respond to a call at night, even if invited to be killed." Kab came down and greeted them. Abu Naila suggested they go for a walk. The signal to kill was as follows: Abu Naila would run his hand through Kab’s hair, complimenting him on his perfume, three times. This he did, yelling, "Smite the enemy of God!" Kab mounted a strong defense, so their swords were ineffective. Finally, one of the conspirators remembered his dagger, stabbed Kab in the belly, and then bore it down until it reached Kab’s genitals, killing him.
They made it back to Muhammad, but only after difficulty, since in the dark they had wounded one of their own. They saluted the prophet as he stood praying, and he came out to them. They told him that the mission was accomplished. He spat on their comrade’s wound, and they returned to their families. Their attack on Kab sent shock waves into the Jewish community, so that "there was no Jew in Medina who did not fear for his life," reports Ibn Ishaq.
Muslim historian Tabari reports that the five Muslim thugs severed Kab’s head and brought it to Muhammad. How can the terrorists who are also thrilled to sever heads not be inspired by early Islam?
Sources: Bukhari vol. 5, no. 4037; Muslim vol. 3, no. 4436; Ibn Ishaq 364-69 / 548-53; Tabari, The History of al-Tabari, Vol. VII, trans. W. Montgomery Watt (SUNYP, 1987), pp. 94-98 / 1368-73. Reputable historians today consider Tabari to be a good source of data on early Islam, though they may not agree on his chronology or miraculous elements.
My Response:
In response to the above, Allama Shibli Nu'Mani says:
"Ka'b ibn Ashraf was a reputed Jew Poet. His father, who belonged to the tribe of Tai, came to Medina, settled as an ally of the Bani Nadir, and acquired such honour and position that he was married to the daughter of Abu Rafi 'Ibn Abi al-Huqauaiq the leading personality known as the prince merchant of Hijaz. Ka'b was born of this union, and as a result of the two-fold relationship, had friendly terms both with the Arabs and with the Jews. His poetic talent added to his influence over his people. In course of time, his wealth made him the leader of all the Jewish community in Arabia. He fixed montly allowanced for all Jewish scholars and religious men of repute. When the Prophet (peace and blessings of Allah be upon him) had settled at Medina, the Jew scholars, who came to Ka'b received their allowances, were asked to give their views about Islam and the Prophet of Islam; and they were paid their salaries only when their opinions were found to be in agreement with those of Ka'b.
He hated ISlam from the very depth of his heart. The loss of the Quraish dignitaries at the battle of Badr had given him a severe shock, and he had personlly gone to Mecca to offer condolences. There he composed elegies full of pathos and a spirit of revenge, and incited them before huge gatherings of the meccans, amid tears of his own and those of his audience. While dealing with these events Ibn Hisham has quoted these elegies. Most of the poems of this type are usually spurious; yet inasmuch as these elegies seem to be couched in the language of the day, a few of them may bear repitition;
" The millsontes of the battle ground the men at Badr. Weep we must over mishaps like Badr, where many a noble face that shone white and radiant and gave shelter to the needy, was for ever lost."
On his return to Medina, he began to incite people and compose satirical verses against the Prophet. In Arabia poetry exerted the same influence over public mind as the stirring speeches of great statesmen and the articles of leading newspapers do today. A single poet through his verse could ignite a whole tribe.
There is another report to the effect that he went to Mecca with forty others, me with Abu Sufyan, and incited him to avenge the dead at Badr. Abu Sufyan took them all to the Haram, and there, holding the curtain of the Ka'ba, they vowed vengeance for the Battle of Badr.
Not satisfied with all that, he made plans to get the Prophet (peace and blessings of Allah be upon him) secretly assassinated. 'Allama Ya'qubi in his history says: "Ka'b Ibn Ashraf, the Jew, made an effort to get the Prophet treacherously murdered." This report is further corroborated by another quoted by Allama Hafiz Ibn Hajar, who ,while dealing with the murder of Ka'b ibn Ashraf states on the authority fo Ikrima that Ka'b invited the Prophet (peace and blessings of Allah be upon him) to a feast and appointed his men to murder him when he came. Hafiz Ibn Hajar has delcared thsi report to be weak, yet in view of the existing circumstances the weak points in the sources do not warrant its rejection.
Fearing more trouble from these covert desings, the Prophet (peace and blessings of Allah be upon him) spoke of it to his Companions, and with his approval, Muhammad Ibn Maslama came to the Prophet (peace and blessings of Allaha be upon him) and asked for his permission in these words, " Let us haev permission to say something". " To say something" has been interpreted by writers on history as saying false things, which they believe, the Prophet permitted as all is far in war. But the report in Sahih Al Bukhari has the words: " We may be permitted to have a talk with him." Sahih Al Bukhari's words in no way suggest that permission to say something untrue was sought and given. On the other hand the dialogue reported to have taken place reveals low morals and inner mind of the Jews. Muhammad Ibn Maslama went to Ka'b and said, "We gave shelter to Muhammad and incurred the wrath of the whole of Arabia. Now alms and charities are demanded of us. So we come to you to pawn our things and get money from you." At this Ka'b said, " You will get fed up with Muhammad. All right, you should pawn your wives." But this beautiful face of yours, said Ibn Maslama, "does not let us trust the fidelity of our wives." Ka;b then replied, "then mortgage your children." "This will bring us into disgrace and disrepute throughout Arabia", said Ibn Maslama, " We shall pawn our arms and you konw how great is their need these days."
The report of this murder as mentioned in the Sahih al-Bukhari runs thus: " The people called Ka'b out of his house in a friendly manner and then pretending to smell his lock of hair caught hold of it, and killed him. This report does not mention the Prophet permitting anybody to do it. Among the Arabs of the days such methods of murder were not objectionable. Later on we shall discuss in a seperate chapter how the Prophet brought about a gradual reform in all these manners.
(Source: Sirat Un Nabi by Allama Shibli Nu'Mani, rendered into English by M. Tayyib Bakhsh Budayuni, Vol. II, p. 91-94, Kazi Publications Lahore Pakistan)
The footnote for the "blue" is as follows:
In Abu Dawud we find these words: "Ka'b Ibn Ashraf used to satirize the Prophet through his verse and excite the infidels of the Quraish against him. (Abu Dawud, Vol.II, Chapter" Banishment of the Jews") Ibn Sa'd has these words: "Ka'b Ibn Ashraf was a poet who composed satirical verses against the Prophet and excited the people against him." The Commentary by Ibn Jarir (Vol. V, p.79) says: " Ka'b ibn Ashraf went to the infidels of Mecca and excited them against the Prophet and asked them to wage a war against him." - Sulaiman
And,
" Another person who was strongly against the Muslims was Ka'b ibn al-Ashraf. He was gutted when he heard that Muslims had beaten the army of the Makkans. He went around creating problems for the Muslims and would speak ill of them. He would spread many lies about the Muslims and invite the people to show hostility towards the Muslims.
When he went to the Makkans, he encouraged them to raise an army to fight the Muslims promising his full support. He even compromised his own beliefs saying that the religion of the idol worshipping Makkans was closer to theirs than Islam. Muslims and Jews believe in the one and same God whilst the Makkans believed in many gods and worshipped idols.
When Ka'b ibn al-Ashraf returned back to his fort near Madina, he would write poems in which he would say nasty things against the Muslims and the Prophet (pbuh). He would even insulted Muslim women in the love poems he wrote. He tried to attack Islam and the Muslims by every means open to him.
The prophet (pbuh) asked some of the Sahabah to rid them of this menace before he could spread his message of evil and hate further. A group of sahabah went to meet Ka'b in his heavily fortified fort and soon won his trust over. One night, they attempted to arrest Ka'b during which he was killed and one of the Sahabah, al-Harith ibn Aws was badly injured.
When the sahabah returned to the prophet (pbuh), they told him the whole story. The prophet (pbuh) did a dua for him and put some saliva on the al-Harith's wound which healed instantly. "
(Source: http://www.musalla.org/
Also,
"We now come to the genuine cases which are mentioned in collections of hadith. The first of these is the case of Ka'b ibn Ashraf. We propose to discuss it in detail, for this one case would show how the Holy Prophet has been misrepresented. Ka'b's father belonged to the tribe of Tayy, but coming over to Madinah he became an ally of the Jewish tribe of Bani Nadir and became so influential that be succeeded in marrying the daughter of a Jewish leader. Ka'b thus stood in a very near relationship to both Jews and Arabs. When the Holy Prophet came to Madinah, the Jews made an agreement with him, by the terms of which Jews and Muslims were to live as one people, both retaining their own faith, and in the case of an attack on Madinah or an unaggressive war with a third party they bound themselves to help each other. The Prophet was accepted as the final court of appeal in all disputes. When, however, a Makkan army advanced on Madinah in the 2nd year of Hijrah, the Muslims had to meet them alone, and notwithstanding that they were less than a third of the Makkan army and very inferior in efficiency and arms, they inflicted a crushing defeat on the invading army at Badr. The Muslim victory only added to the Jewish spite against Islam. Ka'b, who was bound by the Madinah treaty, now used his poetic gift freely to excite hatred of Islam and the Muslims. Not content with this, he proceeded to Makkah and openly joined hands with the enemies of Islam. He urged upon the Quraish the necessity of attacking Madinah with a strong force at an early date, and swore in the Ka'bah that he would fight against the Muslims when Madinah was invaded. Not only this; he returned from Makkah with a plan to put an end to the Prophet's life by underhand means. It is only in the true Christian missionary spirit that Muir, in his Life of Mahomet, has no place for these acts while he has sufficient room for the minutest details as to how Ka'b was put to death, and he gives vent to his inner feelings when he concludes his description of one of the alleged "assassinations" in the following words:
"The progress of Islam begins to stand out in unenviable contrast with that of early Christianity. Converts were gained to the faith of Jesus by witnessing the constancy with which its confessors suffered death, they were gained to Islam by the spectacle of the readiness with which its adherents inflicted death. In the one case conversion imperilled the believer's life; in the other, it was the only means of saving it."
And if Muir conceals the facts which show that from an ally Ka'b had turned into a combatant, The missionaries, notwithstanding their parading the original authorities, is guilty of the same offence. That there was a war between Muslims and non-Muslims at the time of the alleged "assassination," in the third year of the Hijrah, is an undeniable fact. The question is whether Ka'b was among the combatants or the non-combatants. If he actually joined hands with the enemies of Islam and placed himself among those who were fighting with the Muslims, and he was killed by the Muslims, can this be called a case of treachery, cruelty or butchery? That Ka'b had openly joined the combatants and become their ally is borne out by all historical accounts; nay, some of them go so far as to say that he had planned to murder the Prophet(P) treacherously. Here are a few authorities:
"He went to the Quraish weeping over their killed (at Badr) and inciting them to fight with the Prophet."1
(The Prophet said): "He (Ka'b) has openly assumed enmity to us and speaks evil of us and he has gone over to the polytheists (who were at war with Muslims) and has made them gather against us for fighting"2
"And according to Kalbi, he united in a league with the Quraish before the curtains of the Ka'bah, to fight against the Muslims."3
"And he prepared a feast, and conspired with some Jews that he would invite the Prophet and when he came they should fall on him all of a sudden."4
Commenting on Bukhari's report relating to the killing of Ka'b, the author of Fath al-Bari relates the reports which we have quoted above from Zurqani, viz., Ka'b's going to Makkah and inciting the Quraish entering into a league before the curtains of the Ka'bah to fight against the Muslims, the Holy Prophet's declaration that he had assumed open enmity, and his plan to kill the Prophet by inviting him to a feast. Bukhari himself speaks of the incidents relating to the killing of Ka'b under headings in which the word harb (fighting) occurs, thus showing that he was looked upon as a combatant. Abu Dawud speaks of the incident under the heading, "When the enemy is attacked and he is unprepared," showing that Ka'b was dealt with as an enemy at war with Muslims. And the comment on this is that "Ka'b used to incite people to murder the Muslims"; and discussing the legality of what the party sent out for the punishment of Ka'b did, the same commentator adds: "This is not allowed in the case of an enemy after security has been given to him or peace has been made with him … but it is allowed in the case of one who breaks the covenant and helps others in the murder of Muslims." And Ibn Sa'd tells us that when the Jews complained to the Holy Prophet that their leader was killed, "he reminded them of his deeds and how he urged and incited (the Quraish) to fight against them," and adds that "the Prophet then called upon them to make an agreement with him", and this agreement "was afterwards in the possession of 'Ali." All this evidence is too clear to show that Ka'b was put to death for having broken the agreement with the Prophet and joining his enemies who were at war with him and he was therefore treated as a combatant, while the other Jews who did not go to this length, though they were not less active in speaking evil of the Holy Prophet, still lived at peace with him and all that they were required to do was to sign an agreement that they would not join hands with those who were at war with the Muslims.
The only question that is worth considering is why Ka'b was put to death by certain Muslims attacking him suddenly and unawares. In the first place, it must be clearly understood that responsibility for the manner in which he was put to death cannot lie with the Prophet. That the Prophet considered Ka'b as deserving death is quite true, but there is no proof at all that he gave any directions as to the manner in which that sentence was to be carried out. On the other hand, according to one report, when the Prophet was asked by Muhammad ibn Maslamah whether he should kill him he assumed silence, while according to another he said: "If you are going to do it, be not in a hurry until you have consulted Sa'd ibn Mu'adh"5. At any rate he knew nothing about the details, and it is even doubtful whether the details as given are true, the Holy Prophet had nothing to do with them. And leaving aside the question of the Prophet's responsibility, there was no other method to which resort could be had under the circumstances. The hostile critic takes it for granted that the conditions under which the Muslims lived at Madinah were very like those under which he lived in the twentieth century. They had to deal with an enemy, and they dealt with him in the only way in which it was possible to proceed under circumstances then existing. Ka'b had chosen to enter into a league with an enemy at war with Muslims, and according to all human and Divine laws he could not but be treated as an enemy at war. And dealing with him as a combatant, the Holy Prophet sent a party against him; it is definitely called a sariyyah (lit. a portion of an army) in all biographical works, thus showing that the party was sent to fight with him; but it rested with the leader of the party to choose the best way in which he could deal a blow at the enemy. And Muhammad ibn Maslamah, the leader, chose a method which was recognised among the Arabs and which in his opinion was the best and most effective way under the circumstances. If the leader of the party had chosen to attack Ka'b openly, there would have been much more bloodshed, and probably the whole Jewish tribe of Bani Nadir would have suffered along with Ka'b. Ka'b had broken his agreement with the Prophet, he had revolted against him, he had entered into a league to fight against the Muslims till they were extirpated, and he had secretly planned to take away the Prophet's life. For every one of these offences he had forfeited his life. A party was sent to execute this decree and his life was taken in a manner which, if it had the fault of being secret, had also the merit of not involving innocent people along with the culprit, which would surely have been the result in the case of an open attack. But theProphet was not in any way responsible for the method of the execution."
September (?) 624: Ibn Sunayna
It is on the heels of this assassination that Ibn Sunayna, a Jewish merchant, was assassinated. With the success of the five conspirators, Muhammad said, "Kill any Jew that falls into your power." Shortly afterwards, Muhayyisa b. Masud leapt upon and killed Ibn Sunayna, with whom Muhayyisa had some social and business relations. However, Muhayyisa’s elder brother, not a Muslim at the time, beat the assassin, the younger brother, saying, "You enemy of God, did you kill him when much of the fat on your belly comes from his wealth?" Muhayyisa retorted that if Muhammad had ordered even the elder brother’s assassination, he would have carried it out. The elder was impressed: "By God, a religion which can bring you to this is marvelous!" And he became a Muslim. That is, the elder brother implies that Muhammad must be a great leader and worthy of devotion if he commands such lethal reverence and deadly obedience from his followers.
Then Muhayyisa wrote a poem that celebrates such obedience. "I would smite his [the elder brother’s] neck with a sharp sword, / A blade as white as salt from polishing. / My downward stroke never misses its mark." Advancing religious violence, these lines in the poem show how deadly poetry could be, and they match the Muslim’s poem against Abu Afak (no. 4, above): "a hanif gave you a thrust in the night." Kab’s poem, it should be recalled, was far milder. These poems that a Westerner reads in the early Islamic source are jarring. It seems the early Muslim authors of the documents relish inserting them into their books.
Source: Ibn Ishaq p. 369 / 534.
My Response:
Despite the fact that this story is mentioned in Sunan Abu Dawood, it is weak and unreliable. Concerning isnad (i.e. chain of reporters), this Hadith was narrated by servant of Zaid Ibn Thabet on authority of daughter of Muhayyisah. Servant of Zaid is Muhammad Ibn Ibi Muhammad and he is unreliable, and daughter of Muhayyisah is unknown. Concerning matn (i.e. text), it says that Prophet Muhammad (peace be upon him) ordered to kill all Jews which is illogical even if Christian missionaries want to believe it! Because the Jews had a treaty with Muslims and there was no evidence that Muslims indulged in killing any Jew other than this Hadith. Moreover, Ibn Hesham himelf who edited the work of Ibn Ishaq suggests that the incident of Huwayyisah and Muhayyisah occurred during slaughter of Bani-Qurayzah, not after murder of Ka’b(11). Needless to say, there is no such thing as “Kill any Jew that come under your power”.
(11) As-Sirat-un-Nabawiyyah, Volume 3, page 18
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Habiburrahman Al Banna Real Matthew Mark WAHAHAHA!!!
MUHMAD EMANG MEMBUNUH'APAPUN ALASANNYA!!
Weleh,weleh!!
SIAPA BILANG SI MUHMAD GA BERDOSA!!
5 detik yang lalu melalui seluler · Suka
Mengenai pembunuhan, saya yakin anda mempercayai kebenaran, maka dalam menegakkan kebenaran dalam kehidupan ini mestilah ada yg dibela dan mestilah ada yg ditindak, demikian logika berbicara, dan bila anda tidak setuju dengan pembunuhan yg dilakukan Nabiku Muhammad saw, ketahuilah bahwa seluruh Nabi nabi adalah pembunuh, Musa as memerangi ummatnya sendiri yg kufur (saamiriy, Qarun, fir’aun), Isa bin maryam memerangi pembangkangnya, Daud as, Sulaiman as, dan semua para Nabi, mestilah ada yg beriman kepadanya, dan ada yg mendustakannya.
Bila ada seorang manusia terkena penyakit menular, dan akan menularkan virus yg membahayakan banyak orang misalnya, apa yg dilakukan kalian di Negara barat sana?, mereka membunuhnya!, kenapa?, membahayakan kesehatan ummat manusia, dan pembunuhan itu adalah bentuk logika yg sehat!. Demikian pula para penyebar fitnah atas firman Tuhan, mesti dibunuh, karena mereka akan membuat orang lain menjadi kufur pada tuhan, dan kufur pada tuhan jauh lebih berbahaya dari sekedar penyakit menular, karena orang yg sakit menular walaupun menjijikkan bisa saja diampuni tuhan, namun orang yg kufur pada Allah swt berarti mereka musuh Allah swt.
dan ocehan anda mengenai Moral itu runtuh dari otak anda bila disebelah anda saat ini berdiri seorang manusia yg terjangkit virus berbahaya yg bila ia bernafas lagi maka ia akan menularkan milyaran virusnya pada anda dan jutaan manusia, Niscaya anda akan mengambil pisau dan menusukkannya tanpa ampun dan membunuhnya, karena anda ingin selamat dan ingin menyelamatkan ummat manusia. Sampai disini Logika pembunuhan anda akui bukan…??
Namun Nabiku Muhammad saw tidak semudah itu membunuh, beliau saw sangat baik dan tidak sembarang membunuh, dilarang membunuh wanita dalam peperangan, dilarang membunuh anak anak, dilarang memukul wajah, dilarang menyerang orang yg tak bersenjata.., demikian indahnya ajaran Nabiku Muhammad saw!, dan demikian dangkalnya pemahaman anda,
mengenai peristiwa Ashma binti Marwan bukanlah perintah Rasul saw, namun perbuatan Umair bin Adiy ra, karena wanita jahat itu terus memfitnah nabi saw agar orang orang membencinya, maka berkata umair bin Adiy ra kepada dirinya : “kalau nabi saw selamat dari perang badr maka aku bersumpah untuk membunuh Ashma binti marwan dari bani umayyah!”, maka iapun membunuhnya, lalu melaporkannya pada rasul saw dan Rasul saw menenangkannya, demikian kejadian pd th 2 hijriyah (Isti’ab Juz 3 hal 1218, Tabaqat Kubra juz 2 hal 27, Al Ishaabah juz 4 hal 721, Assiirah Annabawiyyah Juz 6 hal 49). Wajar saja wanita ini dibunuh karena ia menentang agama Allah, tak beda dengan Fir’aun, Tsamud, dan semua penentang agama Allah lainnya, tak dibedakan apakah ia wanita lemah atau ia raja wibawa, yg dibedakan adalah kadar bahaya fitnahnya pada agama Allah, sebagaimana kalian di barat bila melihat orang yg terjangkit virus berbahaya langsung membunuhnya, atau melihat orang pelaku bom bunuh diri, pasti langsung membunuhnya, walaupun ia ibu menyusui 70 anak sekalipun, dan kalau bom itu disembunyikan diperutnya niscaya manusia seperti kalian tidak sungkan sungkan merobek perutnya hidup hidup demi mengeluarkan bom itu, bukankah demikian..?, sampai disini Logika pembunuhan wanita anda akui sebagai hal yg mesti bukan?.
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Steven Abdurrahman Muallaf nih gw kasih perbandingan.
“Berkatalah Samuel kepada Saul: "Aku telah diutus oleh TUHAN untuk mengurapi engkau menjadi raja atas Israel, umat-Nya; oleh sebab itu, dengarkanlah bunyi firman TUHAN.Beginilah firman TUHAN semesta alam: Aku akan membalas apa yang dilakukan orang Amalek kepada orang Israel, karena orang Amalek menghalang-halangi mereka, ketika orang Israel pergi dari Mesir.Jadi pergilah sekarang, kalahkanlah orang Amalek, tumpaslah segala yang ada padanya, dan janganlah ada belas kasihan kepadanya. Bunuhlah semuanya, laki-laki maupun perempuan, kanak-kanak maupun anak-anak yang menyusu, lembu maupun domba, unta maupun keledai."(1 Shemu’el 15:1-3)
“Lalu Yosua dengan seluruh tentaranya mendatangi mereka dengan tiba-tiba dekat mata air Merom, dan menyerbu mereka. Dan TUHAN menyerahkan mereka kepada orang Israel. Mereka dikalahkan dan dikejar sampai Sidon-Besar dan sampai Misrefot-Maim, dan sampai lembah Mizpa yang di sebelah timur. Demikianlah mereka dihancurkan, sehingga tidak seorangpun dari mereka yang dibiarkan lolos.(Yehoshuah 11:6)
“Apabila Daud memusnahkan negeri itu, seorangpun tidak dibiarkannya hidup, baik laki-laki maupun perempuan; ia merampas kambing domba, lembu, keledai, unta dan pakaian, kemudian pulanglah ia dan kembali kepada Akhis.”(1 Shemu’el 27:9-11)
”Lalu TUHAN berfirman kepadaku(Musa –pen): Ketahuilah, Aku mulai menyerahkan Sihon dan negerinya kepadamu. Mulailah menduduki negerinya supaya menjadi milikmu.Kemudian Sihon dan seluruh tentaranya maju mendatangi kita, untuk berperang dekat Yahas,tetapi TUHAN, Allah kita, menyerahkan dia kepada kita, sehingga kita mengalahkan dia dengan anak-anaknya dan seluruh tentaranya. Pada waktu itu kita merebut segala kotanya dan menumpas penduduk setiap kota: laki-laki dan perempuan serta anak-anak. Tidak ada seorangpun yang kita biarkan terluput; hanya hewan kita rampas bagi kita sendiri, seperti juga jarahan dari kota-kota yang telah kita rebut. Mulai dari Aroer, di tepi sungai Arnon, dan kota di lembah itu, sampai Gilead tidak ada kota yang bentengnya terlalu kuat bagi kita; sebab TUHAN, Allah kita, menyerahkan semuanya kepada kita. Hanya negeri bani Amon tidak engkau dekati, baik sungai Yabok sepanjang tepinya maupun kota-kota di pegunungan, tepat seperti yang dilarang TUHAN, Allah kita."(Devarim 2:31-35)
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Mari kita beralih ke gagasan perang dalam Bibel (Al Kitab)?
Sesuatu yang tempaknya tenang, damai, jangan dikira tidak menyimpan sesuatu yang ganas.Bukankah kita sudah mengetahui sejarah inkwisisi gereja?Berapa banyak yang dibakar hidup-hidup, dicincang dan dikuliti oleh gereja?Semua itu tentu ada yang mengilhaminya secara kuat.
Dalam bibel kita akan menjumpai sumber inspirasi ini.
Ayat-ayat seruan perang, Dalam Injil, seruan perang malah lebih banyak. Salah satu ayatnya berbunyi, “Panah-panah-Ku akan dilumuri darah mereka; semua yang menentang Aku Kubunuh dengan pedang-Ku. Tidak Kubiarkan siapa pun melawan Aku; orang tahanan dan yang luka-luka mesti mati juga.” (Deuteronomy 32:42)
Bagian lain dalam Injil juga menyebutkan, “Apabila Tuhan, Allahmu, telah membawa engkau ke dalam negeri, ke mana engkau masuk untuk mendudukinya, dan Ia telah menghalau banyak bangsa dari depanmu, yakni orang Het, orang Girgasi, orang Amori, orang Kanaan, orang Feris, orang Hewi dan orang Yebus, tujuh bangsa, yang lebih banyak dan lebih kuat dari padamu, dan Tuhan, Allahmu, telah menyerahkan mereka kepadamu, sehingga engkau memukul mereka kalah, maka haruslah kamu menumpas mereka sama sekali. Janganlah engkau mengadakan perjanjian dengan mereka dan janganlah engkau mengasihani mereka.” (Deuteronomy 7:1-2)
Tidak suka Yesus menjadi rajanya, bunuh! Kata Yesus:
“Akan tetapi semua seteruku ini yang tidak suka Aku menjadi rajanya, bawalah mereka kemari dan BUNUHLAH MEREKA DIHADAPAN MATAKU” (Lukas 19:27)
Yesus datang bukan untuk membawa damai melainkan PEDANG!
“Aku datang bukan untuk membawa damai melainkan PEDANG”(Matius 10:34)(Lukas 12:51)
Genosida,anak-anak yang menyusupun BUNUH!
“Jadi perangilah sekarang, kalahkanlah orang amalek, tumpaslah segala yang ada padanya, dan janganlah ada belas kasihan kepadanya. Bunuhlah semuanya, laki-laki maupun perempuan, kanak-kanak maupun ANAK-ANAK YANG MENYUSU, lembu maupun domba, unta maupun keledai” (1 Samuel 15:34)(Ulangan 20:16)
ii… serem. Katanya “kasih”.
Josua 6: 21
21. Dan mereka benar-benar menghancurkan semua yang ada di kota, baik laki-laki dan perempuan, muda dan tua, dan lembu, dan domba, dan keledai, dengan ujung pedang.
Ulangan 20: 16
16. Tetapi dari kota-kota orang-orang ini, yang Tuhan, Allahmu Maha memberikan kepadamu menjadi milik pusakamu, engkau akan menyelamatkan hidup tidak ada yang breatheth:
Imamat 24: 16
16. Dan dia yang menghujat nama TUHAN, pastilah ia akan dihukum mati, dan semua jemaat akan pasti batu dia: dan juga orang asing, karena ia yang lahir di tanah, ketika ia menghujat nama Tuhan, harus dihukum mati.
1 Samuel 15: 3
3. Sekarang, pergi dan memukul Amalek, dan sama sekali menghancurkan semua yang mereka miliki, dan suku mereka tidak; tetapi membunuh baik pria maupun wanita, bayi dan menyusu, lembu maupun domba, unta maupun keledai.
Angka 31: 17-18
17. Maka sekarang membunuh setiap laki-laki di antara anak-anak kecil, dan membunuh setiap wanita yang telah dikenal orang dengan berbaring dengan dia.
18. Tapi semua anak-anak perempuan, yang tidak diketahui seorang laki-laki dengan berbaring dengan dia, tetap hidup untuk diri sendiri.\
“Jikalau seseorang datang kepada-Ku dan ia tidak membenci bapaknya, ibunya, istrinya, anak-anaknya, sauda-ra-saudaranya laki-laki atau perempuan, bahkan nyawanya sendiri, ia tidak dapat menjadi murid-Ku.” (Injil – Lukas 26).
Bunuhlah istrimu di malam pengantin jika dia tidak perawan 20 Tetapi jika tuduhan itu benar dan tidak didapati tanda-tanda keperawanan pada si gadis pada malam pernikahan,
21 maka haruslah si gadis dibawa ke luar ke depan pintu rumah ayahnya, dan orang-orang sekotanya haruslah melempari dia dengan batu, sehingga mati sebab dia telah menodai orang Israel dengan bersundal di rumah ayahnya. Demikianlah harus kauhapuskan yang jahat itu dari tengah-tengahmu.
(Ulangan 22:20-21)
Bunuhlah manusia yang tidak mendengarkan perkataan imam Orang yang berlaku terlalu berani dengan tidak mendengarkan perkataan imam yang berdiri di sana sebagai pelayan TUHAN, Allahmu, ataupun perkataan hakim, maka orang itu harus mati. Demikianlah harus kauhapuskan yang jahat itu dari antara orang Israel..(Ulangan 17:12 )
Bunuhlah paranormal
Seorang ahli sihir perempuan janganlah engkau biarkan hidup.(Keluaran 22:18)
Bunuhlah para Waria
Bila seorang laki-laki tidur dengan laki-laki secara orang bersetubuh dengan perempuan, jadi keduanya melakukan suatu kekejian, pastilah mereka dihukum mati dan darah mereka tertimpa kepada mereka sendiri.(Imamat 20:13 )
Bunuhlah para peramal
27 Apabila seorang laki-laki atau perempuan dirasuk arwah atau roh peramal, pastilah mereka dihukum mati, yakni mereka harus dilontari dengan batu dan darah mereka tertimpa kepada mereka sendiri.” (Imamat 20:27 )
Bunuhlah anak yang memukul ortunya.
Siapa yang memukul ayahnya atau ibunya, pastilah ia dihukum mati..(Keluaran 21:15)
Hukuman mati untuk menyumpahi ortu
1) Siapa mengutuki ayah atau ibunya, pelitanya akan padam pada waktu gelap..(Amsal 20:20)
2) Apabila ada seseorang yang mengutuki ayahnya atau ibunya, pastilah ia dihukum mati; ia telah mengutuki ayahnya atau ibunya, maka darahnya tertimpa kepadanya sendiri..(Imamat 20:9)
Bunuhlah manusia yang main serong
Bila seorang laki-laki berzinah dengan isteri orang lain, yakni berzinah dengan isteri sesamanya manusia, pastilah keduanya dihukum mati, baik laki-laki maupun perempuan yang berzinah itu..(Imamat 20:10)
Pembakaran anak gadis wanita yang ngeseks sebelum nikah
Apabila anak perempuan seorang imam membiarkan kehormatannya dilanggar dengan bersundal, maka ia melanggar kekudusan ayahnya, dan ia harus dibakar dengan api..(Imamat 21:9)
Bantailah manusia yang beragama lain
Siapa yang mempersembahkan korban kepada allah kecuali kepada TUHAN sendiri, haruslah ia ditumpas.”(Keluaran 22:20)
Bantailah yang tidak percaya tuhan
Setiap orang, baik anak-anak atau orang dewasa, baik laki-laki atau perempuan, yang tidak mencari TUHAN, Allah Israel, harus dihukum mati..(2 Tawarikh 15:12-13)
Bunuhlah anakmu jika dia mengaku sebagai nabi
Dan apabila seseorang masih tampil sebagai nabi, maka ayahnya dan ibunya, yang telah memperanakkan dia, akan berkata kepadanya: Janganlah engkau hidup lagi, sebab yang kaukatakan demi nama TUHAN itu adalah dusta! Lalu ayahnya dan ibunya, yang telah memperanakkan dia, akan menikam dia pada waktu ia bernubuat..(Zakharia 13:3)
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