Islam's Royal Family Bagian 3

Islam's Royal Family Part 3

http://www.answering-islam.de/Main///Silas/rf3_uthman_murder.htm
ISLAM’S ROYAL FAMILY
by Silas

BAGIAN TIGA — DARAH PADA QURAN!
USMAN dan THE ROYAL FAMILY

Sahih Bukhari 1.622
Diriwayahkan Salim:

Saya mendengar Um Ad-Darda' berkata, "Abu Ad-Darda' memasuki rumah dlm keadaan marah. 'Apa yg membuatmu marah ?' Katanya, 'Demi Allah! Saya tidak melihat pengikut2 Muhammad melakukan hal2 baik (yg biasanya mereka lakukan sebelumnya) kecuali menawarkan solat bersama." (Ini terjadi dlm hari2 terakhir Abu Ad-Darda' selama kekuasaan 'Usman). [1]

Sahih Bukhari 5.50
Narrated 'Amr bin Maimun:

... saya melihat 'Umar bin Al-Khattab beberapa hari sebelum ia ditikam mati di Medinah. ... Pada hari ia ditikam, saya berdiri disana dan tidak ada siapapun antara saya dan dirinya (yi. Umar) kecuali Abdullah bin 'Abbas. ... Rakyat mengatakan (kpd 'Umar), "Hai Pemimpin kaum beriman ! Pilihlah seorang penerus." Umar mengatakan, "Saya tidak menemukan seorangpun yg pantas menduduki jabatan itu kecuali orang2 atau kelompok yg disukai Rasulullah sebelum ia wafat." Lalu 'Umar menyebut 'Ali, 'Usman, Az Zubair, Talha, Sad dan 'Abdur-Rahman (bin Auf) dan mengatakan, "Abdullah bin 'Umar akan menjadi saksi kalian, tetapi ia tidak akan berbagi dlm kekuasaan.

... Ketika ia (Umar) dimakamkan, kelompok (yg ditunjuk 'Umar) mengadakan pertemuan. Lalu 'Abdur-Rahman mengatakan, "Kurangi kandidat bagi jabatan penguasa itu sampai tiga orang saja." Az-Zubair mengatakan, "Saya menyerahkan hak saya kpd Ali." Talha mengatakan, "Saya memberikan hak saya kpd 'Uthman," Sad, 'Saya memberikan hak saya kpd 'Abdur-Rahman bin 'Auf."

'Abdur-Rahman kemudian mengatakan (kpd 'Uthman dan 'Ali), "Kini siapa dari kalian yg rela menyerahkan hak kandidatnya agar ia bisa memilih yg terbaik diantara kedua kandidat (yg tersisa) …."

Kemudian kedua sheik (yi. 'Usman dan 'Ali) berdiam diri. 'Abdur-Rahman mengatakan, "Maukah kalian menyerahkan hal ini kpd saya dan saya yg akan memilih yg terbaik diantara kalian ?" Mereka mengatakan, "Ya." Akhirnya, 'Abdur-Rahman mengambil tangan salah satu dari mereka ('Ali) dan mengatakan, "Kau dari keluarga Rasulullah dan salah seorang Muslim paling dini …Kini saya meminta kamu utk berjanji demi Allah bahwa jika saya memilih kau sbg penguasa kau akan berlaku adil dan jika saya memilih 'Usman kau akan mendengarkan dan mematuhinya.” Lalu ia berpaling kpd 'Usman dan mengatakan yg sama kpdnya.

Keitka 'Abdur-Rahman mendapatkan janji mereka, ia mengatakan, "Hai USMAN ! Angkatlah tanganmu." Jadi ia (i.e. 'Abdur-Rahman) memberinya ('Usman) janji setiap dan lalu 'Ali memberikannya janji setia dan seluruh rakyat (Medinah) memberinya janji setia.

Sahih Bukhari 5.358
Narrated Jubair bin Mut'im:

... Diriwayahkan Said bin Al-Musaiyab: Ketika perang saudara (dlm Islam) berlangsung karena pembunuhan 'Usman, tidak ada pendekar Badr yg selamat. Ketika perang saudara kedua berlangsung (perang Al-Harra), tidak ada dari para sahabat perjanjian Hudaibiyah yg selamat. Lalu perang saudara ketiga berlangsung dan tidak selesai sampai habisnya seluruh kekuatan rakyat.

TOKOH2 UTAMA

USMAN — Usman adalah orang keempat yg memeluk Islam. Ia adalah teman terdekat Muhamad dan berasal dari clan ternama, Umayyad. Ia sangat sukses dan termasyur di lingkaran Mekah. Ia hidup spt aristokrat. Ia menikahi puteri Muhamad, Ruqaya. Menyusul kematiannya, ia menikahi puteri Muhamad lainnya — Um Kulthum. Usman akhirnya menjadi ketiga dari the “rightly-guided” Caliphs.

Masa kekuasaannya diwarnai dgn nepotisme, mismanagement & korupsi. Ia tidak disukai rakyat; ia mengelabui pemberontak dgn janji2 muluk, mencoba menyerang mereka tapi setelah ketahuan curang, ia dibunuh dgn mengenaskan oleh pemberontak.

ALI — lihat Bagian 2.
Part 2 Abu Bakr, Ali, Abu Sofyan
http://www.indonesia.faithfreedom.org/forum/viewtopic.php?t=9755

ZUBAYR — lihat Bagian 2.

TALHA — Muslim ternama, sahabat dekat Muhamad dan pemimpin masy Islam. Ada hadis yg menetapkannya di daftar Top 10 Muslim prominen.

MUAWIYAH — putera Abu Sufyan, (yg pada saat itu merupakan musuh utama Muhamad), pd saat ini ia gubernur ternama Syria.


LATAR BELAKANG

Saat Umar terbaring menanti detik2 kematiannya, (ia ditikam oleh budak yg mengaku telah ditipu oleh Umar), ia menemui para pemimpin utk memilih kalif baru. Ada berbagai macam kesaksian ttg mengapa dan bgm Usman dipilih sbg kalif, dan dewan pemilih ini tidak harmonis alias tidak satu pendapat. Tapi akhirnya Usman jugalah yg terpilih.

Dgn berlangsungnya waktu, kepemimpinan Usman semakin semrawut. Tuduhan nepotisme, financial mismanagement, korupsi, elitisme dsb jatuh padanya. Pamor Usman pudar dgn cepat. Akhirnya, rakyat berontak dan tiga pasukan dari Mesir, Kufa, dan Basra, berbaris ke Medinah utk mendepak Usman. Bahkan putera yg diadopsi Usmanpun menentangnya. Dan buah Islampun semakin nampak disini...

PENERJEMAH MALAS MENERJEMAHKAN HADIS2 PANJANG dibawah ini, SILAHKAN BACA SENDIRI (yg mengerti bahasa Inggris). ATAU LANGSUNG SAJA KEBAGIAN ‘SUMMARY UP TO THIS POINT.’

Dari the “History of Al-Tabari”, volume 15, “The Crisis of the Early Caliphate” ... [4]

In this year (654), those who were alienated from Uthman b. Affan wrote to one another planning to gather together in order to confront him with those matters concerning which they were angry at him. (page 131).

A body of Muslims gathered together to review the deeds and conduct of Uthman. They concurred in a decision to dispatch a man to speak to him and inform him of his blameworthy innovations. (pages 135, 136).

(Ali, speaking to Uthman)
Ali said, “I will tell you that everyone appointed by Umar was kept under close scrutiny by him. If Umar heard a single word concerning him he would flog him, then punish him with the utmost severity. But you do not do that. You have been weak and easygoing with your relatives.” “They are your relatives as well,” answered Uthman. Ali said, “By my life, they are closely related to me indeed, but merit is found in others.” Uthman said, “Do you know that Umar kept Muawiyah in office throughout his entire caliphate, and I have only done the same,” Ali answered, “I adjure you by God, do you know that Muawiyah was more afraid of Umar than was Umar’s own slave Yarfa?” “Yes,” said Uthman. Ali went on, “In fact Muawiyah makes decisions on issues without consulting you, and you know it. Thus, he says to the people, ‘This is Uthman's command.’ You hear of this, but do not censure him.” Then Ali left him and Uthman went out on his heels. (pages 142, 143).

As for the Egyptians, they yearned for Ali as Caliph, while the Basrans desired Talhah, and the Kufans al-Zubayr. They all set out simultaneously. The people had disparate aims, and every faction was certain that it would obtain complete success to the exclusion of the other two. (page 160)

When the dissidents reached their encampments, they wheeled around to attack the Medinese. They took the Medinese by surprise, and all at once the cry “God is most great!” was heard throughout the city. The dissidents occupied the sites of the encampments previously established by Ali, Talhah, and al-Zubayr and surrounded Uthman. “Whoever restrains his hand and does not resist us,” they announced, “will be secure.” (page 162).

Then the dissidents all rose up together and threw stones at the people until they had driven them from the mosque. They threw stones at Uthman until he fell unconscious from the pulpit. He was carried off and brought into his house. Now the Egyptians expected support from only three men among the Medinese, for these had been in correspondence with them: Muhammad b. Abi Bakr (Abu Bakr’s son), Muhammad b. Abi Hudhayfah, and Ammar b. Yasir. A certain group among the people prepared themselves to face death; among these were Sa’d Malik, Abu Hurayrah, Zayd b. Thabit, and al-Hasan b. Ali (Ali’s son). Uthman firmly instructed them to leave his house and they did so. Ali came back and entered Uthman’s presence after he had fallen form the pulpit, as did Talhah and al-Zubayr, and all three expressed their sorrow. Then they returned to their own homes. (pages 165, 166).

So they (the dissidents) came to him (Uthman) and said, “Send for the Quran,” and he did so. Then they said, “Open to the ninth chapter.” ... Then Uthman recited it until he came to this verse: “Say: Have you considered the provision God has sent down for you, and you have made some of it unlawful, and some lawful? Say: Has God given you leave, or do you forge against God?” They told Uthman to stop and then said to him, “Have you considered the pasture rights that you set aside? Has God given you leave, or do you forge against God?” He replied, “Enough! This verse was revealed in connection with such and such a matter.” ... Then they began berating him with the verse and he would say, “Enough! It was revealed in connection with such and such a matter.” (page 167).

Then the Egyptian delegation went back satisfied, and while they were on the road back to Egypt, suddenly they noticed a rider coming up beside them and then leaving them behind. Then he came back toward them and again left them behind, scrutinizing them carefully. They said to him, “What are you doing?” Certainly you are engaged on some matter ... So they searched him, and there was a letter framed in Uthman’s words, with his seal upon it, to his governor in Egypt. It stated that he should crucify them or slaughter them or have their hands and feet alternately cut off. Then the Egyptians set out and came to Medina. (page 168, 169).

The Egyptians returned to Uthman after having departed from him because a slave of his, riding one of his camels, overtook them carrying a letter to the governor of Egypt with orders to kill some of them and crucify others. When they came back to Uthman they said, “This is your slave.” He said, “My slave went without my knowledge.” They said, “It is your camel.” He responded, “He took it from the house without my orders.” They said, “This is your seal.” “It was forged,” he said. (page 185).

When Uthman saw what had happened to him and how many of the people had been sent against him, he wrote Muawiyah b. Abi Sufyan in Syria: ... ”The Medinese have become unbelievers; they have abandoned obedience and renounced their oath of allegiance. Therefore send to me the Syrian soldiers who are at your disposal, on every camel you have, whether docile or stubborn.” When Muawiyah got the letter, he delayed action on it, for he did not wish to differ openly with the Companions of the Messenger of God, since he knew that they concurred on this matter. (page 185).

Then six hundred Egyptians marched on Uthman. The overall command was in the hands of Amr b. Budayl b. Warqa al-Khuzai, one of the Companions of the Prophet ... Their letter to Uthman contained the following statements: ... Know by God, that we have been angered for God’s sake, and that we find satisfaction in God. Know that we will not remove our swords form our shoulders until you come to us either with frank and unambiguous repentance or with outright falsehood. This is our statement to you, and this is our case against you. God will excuse us for our actions against you. Peace.” (pages 186, 187).

When Uthman feared he would be killed, he consulted his advisers and the members of his family and said, “You see what the dissidents have done. What is the way out?” They counseled him to send for Ali….”
Uthman sent for Ali, and when Ali arrived he said to him, “Abu Hasan, you see what the people have done and you know what I have done. I fear they may kill me. Send them away from me, and I swear to God that I shall requite them for everything they detest, and I will grant them justice against me or anyone else, even if my own blood be shed thereby. ... So Ali went out to the people and said, “O people you have demanded justice and now it is granted to you ... The people answered, “We accept it.” (pages 187, 188)

... Uthman said, “Arrange a delay between them and me so that I will have time to act, for I cannot do away with the things they detest in one day.” Ali responded, There can be no delay concerning matters here in Medina. As to matters elsewhere, you may delay as long as it takes your orders to get there.” Uthman said, “All right, but give me a delay of three days for affairs in Medina.” Ali agreed. Then he went to the people and informed them of this. He wrote out a document between the people and Uthman that gave him a three day grace period to do away with every injustice and remove every governor they disliked. (page 188).

But Uthman began preparing for war and gathering arms. He had already formed a strong army from among the slaves acquired as part of the Caliph’s one fifth share. When the three days had passes and he had done nothing to alter anything which was hateful to the people or to remove any governor, they revolted against him. (page 189).


SUMMARY UP TO THIS POINT

Muslim diseluruh wilayah2 kekuasaan Islam semakin tidak suka dgn kekuasaan Usman. Sejumlah kelompok dari berbagai daerah bersatu dan berbaris ke Medinah utk mendepak Usman. Usman meminta bantuan dari berbagai gubernur tapi tidak seorangpun menanggapinya. Para pemberontak menghadap Usman dan tanpa tedeng aling2 menuntut agar ia bertobat dan memperbaiki pemerintahan negara. Usman berjanji dan pihak pemberontakpun percaya. Merekapun kembali ke daerah masing2. Namun dlm perjalanan pulang, mereka mencegat seorang pembawa pesan dgn surat kpd masing2 gubernur setiap wilayah. Pesan itu memerintahkan para gubernur utk menghukum atau membunuh para pemberontak. Para pemberontak kembali kpd Usman, kali ini mereka MUAAAARrrrahhhhh besar. Usman meminta nasihat Ali dan ia diberi waktu transisi utk memperbaiki pemerintahannya. Namun, bukannya ia mematuhi janjinya, ia malah sebaliknya mempersiapkan diri utk memerangi pemberontak, sambil berharap agar pengikutnya akan membentuk sebuah kelompok yg cukup kuat utk mengalahkan pemberontak. Malang bagi Usman, ia kehabisan waktu dan pihak pemberontak bergerak melawan Usman ...

DETIK2 AKHIR

Muhammad b. Abi Bakr (putera Abu Bakr), datang dgn 13 orang dan menghadap Usman. Ia meraih jenggot Usman dan menarik2nya sampai giginya bergetar. Muhammad b. Abi Bakr mengatakan, “Muawiyah tidak bisa membantumu, Ibn Amir juga tidak, dan surat2mu juga tidak.” Usman mengatakan, “Lepaskan jenggot saya, putera kakak saya! Lepaskan jenggot saya !”

Dan Ibn Abi Bakr memberi tanda dgn matanya kpd salah seorang pemberontak. Ia datang pada Usman dgn panah besi berkepala lebar dan menancapkannya kedalam kepala Usman…. Mereka mengelilinginya dan membunuhnya.” (pages 190, 191).

Muhammad b. Abi Bakr menghampirinya dan kembali menarik jenggotnya lagi sambil mengatakan, “Kelakuanmu terhdp kami lain daripada kelakuan Abu Bakr.” Lalu mereka keluar dan meninggalkannya. Lelaki lain bernama ’the Black Death,’ maju dan mencekek Usman dan menampar mukanya. Dan ia keluar dan mengatakan, “Demi Alluah, saya belum pernah melihat sesuatu yg lebih lunak daripada lehernya. Demi Allah, saya mencekiknya dan saya melihat jiwanya bergetar dlm tubuhnya spt jiwanya jin.” Dan iapun keluar. (page 205).

Seorang lelaki menghadap Usman yg sedang membaca Quran yg terletak didepannya dan ia mengatakan kpd lelaki yg beringas itu, “Buku Allah berada diantara kau dan aku.” Sang lelaki itu tidak peduli dan meraih pedangnya ; Usman melindungi dirinya dgn tangannya dan tangannya terpotong. … tidak jelas apakah ia memenggal tangannya atau melukainya tanpa memenggalnya. Dan ia mengatakan, “Demi Allah, ini tangan pertama yg jatuh pada Quran.” (page 205).

Bersiap2 menikam Kepala Usman

Lalu Amr b. al-Hamiq meloncat diatas Usman dan memencet dadanya – Usman dlm keadaan sekarat – dan menusuknya 9 kali. Amir mengatakan, “Saya menusuknya tiga kali bagi Allah dan enam kali karena ia mengakibatkan kemarahan dalam dada saya.” (page 220).

Para pemberontak berteriak, “Kuras kekayaan negara ! Tidak seorangpun boleh mendahuluimu !” Para penjaga Kekayaan Negara – yg terdiri dari dua kantong besar – mendengar mereka dan mengatakan, “Lari ! Orang2 ini hanya menginginkan barang2 duniawi.” Mereka lari dan para pemberontak sampai di Kas Negara dan menjarah segala isinya. (page 216).


DARAH di tangan Muslim, dari dulu sampai sekarang : kalau bukan kafir, sesama Muslimpun saling membunuh.

KESIMPULAN

Pada saat Umar wafat, rakyat mulai bosan dgn aturan2 berat Islam. Setelah Usman menjadi Kalif, Muslim2 ternama mulai melancong ke luar negeri dan menemukan kenikmatan baru. Orang2 kecil ingin mendapatkan posisi dan kehormatan dan mendekati Muslim2 berposisi yg sebaliknya tidak keberatan dan mendorong praktek pungli terselubung ini. Praktek2 magis yg terlarang dan alkohol mulai dipraktekkan di Medinah, dan walau sebelumnya ditindas, kegiatan itu membara dibawah Usman, Kalif aristo yg lunak terhdp rakyatnya. Mereka tidak mampu menguasai diri ataupun nafsu mereka. Mereka menuntut lebih banyak. Usman menunjukkan favoritisme kpd teman2 dan saudara2 satu clan-nya dan menempatkan mereka di posisi2 kunci. Bahkan beberapa dari mereka ternyata pengkhianat dan menginginkan lebih banyak kekuasaan. Mereka tidak adil dan korup.

Akhirnya, rakyat marah dan melawan Usman. Mereka muak dgn kelakuan Usman yg laknat dan tidak bertanggung jawab. Bahkan saat Usman menegosiasikan jangka waktu, ia membohong dan mempersiapkan perang. Suku2 Usman, Ali, Talha, Zubayr, Muwawiyah, dsb tidak melakukan apa2 utk membela Kalif mereka. Mereka tahu, bahwa begitu ia jatuh, giliran merekalah menjadi Kalif.

DISKUSI DAN PERTANYAAN

Semakin kita mendalami sejarah Islam, gambaran menjadi semakin gelap dan semakin gelap dan akhirnya buram total. Dalam satu generasi saja setelah wafatnya Muhamad, kami melihat proses pematangan buah yg dihasilkan Islam. Darah Islam yg paling disayang nabi jatuh ditangan penguasa2 Muslim sendiri ! Musuh Islam paling parah adalah sesama Muslim ! Lihatlah sendiri apa yg terjadi dlm Darul Islam. Para sahabat terdekat Muhamad kini saling membunuh ! Orang2 yg berperang bahu membahu dlm hari2 permulaan Islam, kini saling menancapkan pedang kearah mereka sendiri. Darul Islam kini dirasuki korupsi moral, politik dan financial, dari Medinah sampai ke kawasan pinggiran. Putera sahabat terdekat Muhamad barusan saja telah membunuh orang keempat yg dipercaya sbg pengikut Muhamad – Usman, sang Kalif ! Penguasa tertinggi Darul Islam baru saja dibantai di rumahnya sendiri dan masy Islam bersikap tidak tahu menahu. Sejelek apapun ia, rakyat sudi membelakangi penguasa mereka.

Bayangkan kalau dlm agama Kristen, Santo Yohanes bersekongkol utk membunuh Santo Petrus ? Bisakah kau membayangkan hal ini ?!

BUAH2 ISLAM

1) KEBENCIAN DAN PEMBUNUHAN
Lihat diatas

2) KETIDAKPEDULIAN
Sesama Muslim yg masyur dibawah Usman tidak peduli dgnnya. Orang tua yg sedang sekarat diejek, ditampar, dicekik, diamblas tangannya, digencet dadanya dan kepalanya ditikam saat membaca Quran ... dan tidak seorangpun angkat suara. Isterinya luka2 parah mencoba menyelamatkannya.

3) KORUPSI MORAL
Dlm kurang dari 15 tahun, masy Islam menunjukkan kemampuan mereka berkorupsi; mereka suka kekuasaan, kekayaan, saling benci & saling mengkhianati. (So, apa yg berubah ?? Sama khan dgn Muhamad ??)

KOMENTAR
Dalam kurang dari satu generasi saja, masy Islam bak gerombolan anjing kanibal yg saling menerkam. Korupsi spiritual mengakar dari Kalifat dan kini kematian spiritual itu melahirkan buah2 yg bisa dilihat dari Darul Islam sekarang ini. Bukankah ini menunjukkan kepadamu sifat Islam sebenarnya ?


Catatan :
Ency. of Islam [5] mengatakan bahwa akhir berdarah masa Usman dan periode perang sipil dlm Islam jarang dibahas sejarawan Muslim. Mereka malu dgn lembaran sejarah Islam ini. (ali5196: Dan sulit mereka mencari kambing hitam, karena saat itu Yahudi di Medinah sudah dibantai habis dan AS serta Palestina belum eksis). Tidak mudah memang menghadapi kemunafikan masy Islam.

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REFERENCES

1) Bukhari, Muhammad, “Sahih Bukhari”, Kitab Bhavan, New Delhi, India, 1987, translated by M. Khan

3) The Nobel Quran, translated by Dr. Muhammad Taqi-ud-Din Al-Hilali and Dr. Muhammad Muhsin Khan, published by Maktaba Dar-us-Salam, PO Box 21441, Riyadh 11475, Saudi Arabia, 1994

4) al-Tabari, "The History of al-Tabari", (Ta'rikh al-rusul wa'l-muluk), State University of New York Press 1993

5) Encyclopedia of Islam, published by Brill, Leiden, Netherlands