Showing posts with label Perundangan Islam. Show all posts
Showing posts with label Perundangan Islam. Show all posts
Nik Aziz sifatkan orang tolak Islam 'macam setinggan'
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Perundangan Islam
KOTA BHARU - Mursyidul Am Pas, Datuk Nik Abdul Aziz Nik Mat menyifatkan orang yang menolak dasar Islam dan memperjuangkan dasar kebangsaan sebagai 'setinggan di bumi ini'.Katanya, sebagai hamba Allah manusia ini tidak boleh buat akidah kerana apabila manusia menolak Islam dia sudah bertaraf setinggan dan Pas sendiri Pas tidak membuat sebarang akidah.
Menurut Nik Aziz, UMNO dianggap sebagai tinggal tanpa izin di atas bumi Allah kerana mereka mencipta dasar yang tidak selaras dengan dasar Islam
“Kalau hukum dunia, setinggan ini perlu dirobohkan, dihalang. Pas satu sahaja yang dibuatnya iaitu meniru keputusan yang dibuat oleh Allah mengenai akidah. Pas tidak ada hak untuk membuat akidahnya sendiri. Jadi Islam ini bukan pandai-pandai buatan Pas.
“Bila UMNO buat akidah yang bernama akidah UMNO, dia sudah buat benda palsu. Tapi kalau pun kita ada dasar iaitu dasar parti dan dasar parti kita itu mesti selaras dengan akidah Islam. Dasar parti yang selaras dengan akidah Islam tidak akan menimbulkan masalah,” katanya kepada pemberita ketika ditemui di pejabatnya di Kota Darul Naim, semalam.
Beliau berkata demikian bagi mengulas kenyataan Perdana Menteri Datuk Seri Najib Tun Razak yang meminta Pas supaya tidak sepatutnya mempertikai dan mempersoalkan akidah orang UMNO kerana mereka juga sebenarnya adalah orang Islam.
Menteri Besar Kelantan itu berkata, mana-mana dasar yang tidak selaras dengan akidah Islam maka dasar itu hendaklah ditolak.
“Sebab itu saya selalu menegur UMNO supaya mengubah dasar kepada dasar Islam. Dasar Islam itulah yang selaras dengan akidah Islam.
“Percubaan untuk mengajak saya berbincang atau berunding sebab itu saya jawab nak runding apa, ini perkara lama. Kalau runding soal royalti saya setuju la. Setiap orang mukmin itu aktivitinya ialah 'lillah', berdasarkan kepada syahadah," katanya.
Q & A on the Hudud and Qisas Enactment
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Perundangan Islam
Hudud and Qisas laws deal with offences and punishments that are interpreted by Muslim juristic scholars to be derived from the Qur’an and the Sunnah (of the prophet). Hudud literally means limit. According to some scholars, the word “hudud” is not used in the Qur’an specifically in terms of punishment. However juristic opinion has reduced hudud to mean mandatory punishment. Under Hudud law, theft, robbery, illicit sex, alcohol consumption and apostasy are considered offences. Punishment for these offences are corporal in nature, involving whipping, stoning to death and amputation of limbs. Qisas (law of retaliation) refers to offences that involve bodily injury or loss of life. The punishment is death or imprisonment, but compensation in the form of a sum of money or property (diyat and irsy) is accepted if the guardian of the victim forgives the offender. In Malaysia both Hudud and Qisas offences are contained in the set of legislation known as the Syariah Criminal Code Enactment. In Kelantan the law is formally called the Syariah Criminal Code (11) Enactment 1993 and was passed on November 25, 1993. In Terengganu the Syariah Criminal Offences (Hudud and Qisas) Bill was passed on July 8, 2002.
2. What offences are covered in the Kelantan and Terengganu Enactments?
Six offences are recognised under the Enactment as Hudud offences, namely:
- Sariqah (theft)
- Hirabah (robbery)
- Zina (unlawful carnal intercourse)
- Qazaf (accusation of zina which cannot be proved by four witnesses)
- Syurb (drinking liquor or intoxicating drink)
- Irtidad or riddah (apostasy)
- Syurb - is consumption of liquor or other intoxicating drinks. The act of consumption in itself regardless of whether a person is intoxicated by it, is punishable with whipping of not less that 40 stripes for first offenders, 80 stripes and imprisonment for repeat offenders.
- Sariqah (theft) - is punishable by the amputation of the offender’s right hand. For a second offender, amputation of his left leg and for a third and subsequent offender imprisonment as deemed fit by the court. However the offender shall not be liable for the above punishments if amongst others, the value of the stolen property is less than a prescribed sum, the owner of the stolen property failed to take adequate steps to protect his property, the property is freely available or the property is valueless in Islam e.g. liquor or entertainment equipment.
- Hirabah - For the crime of armed robbery, the punishment is:- death and thereafter crucifixion if the victim is killed and his or another person’s property is taken; or death if the victim is killed but no property is take; or amputation of the right hand and left leg if the victim is not killed or injured.
- Zina - is categorised under the Bill as:-illicit intercourse by an unmarried person with another person the punishment for which is whipping of 100 stripes and 1 year imprisonment; and adultery; the punishment for which is stoning until death.
- Qazaf - The Qur’anic injunction against qazaf is to prohibit the accusation of chaste women of zina (illicit intercourse). Under the Bill, any person who accuses another of illicit intercourse without bringing forth 4 adult male Muslim witnesses, is to be punished with whipping of 80 stripes. Section 9 specifically states that any person complaining of rape in a case where such rape is not proven shall be deemed to have committed qazaf. In relation to married couples, zina may be proven by unrebutted sworn allegation of a person against his/her spouse.
- Liwat - is defined under the Bill as sodomy by a man with another person who is not his wife. Liwat is to be proven in the same manner as zina.
- Irtidad or Riddah - The punishment for blasphemy or apostasy by an unrepentant offender is death and forfeiture of property.
5. Can Hudud punishment be reduced and adjusted?
Hudud punishment is mandatory. Section 50 of the Terengganu Enactment provides that hudud punishments may not be reduced, substituted, stayed or in any way varied. Nor can the offender be forgiven.
6. What is the difference in the notion of crime between Hudud and any secular penal code?
Under secular laws, an action is considered criminal if it brings about serious harm or death to another party or when there is victimization involved. The violation of private property rights, including bodily rights (as in physical assault and rape) is also construed to be a crime. Although Hudud and Qisas are informed by these premises, there are additional areas in the Islamic law which are outside the bounds of these justifications. For example, under secular law, a sexual relationship between consenting adults is not a crime as it does not bring injurious harm to another party. Drinking of alcohol is not a victimizing act, hence it is also not a crime. However, drunken driving is, as it can potentially cause serious harm to another party. The right to renounce one’s religion is also not a crime as it is considered a human right to religious freedom, with no repercussions of victimization. In contrast, Hudud law “criminalizes” all of these actions, namely, sex outside marriage, drinking of alcohol and the renouncement of the Islamic religion. Hudud proponents say that these laws are divinely ordained by God. However, the codification and formalization of these laws are mediated by human actions and subjected to human interpretations.
7. How can Hudud be subjected to human interpretations?
The hudud provisions have been formed through the opinions of jurists in Muslim jurisprudence. The methodology of interpretation that is used involves ijtihad (independent reasoning) and qiyas (analogy). Their views are further subjected to sanctions through a politico-legal process of ijma or consensus of the jurists or through majority opinion (jumhur). The founding of the four schools of jurisprudence by the four great imams (Abu Haniffa, Malik ibn Anas, Shaf’i and Hanbal) were all in the Abbasid period, stretching from the 8th to the 13th century, or 100 years after the Prophet’s death.
8. What other countries have a similar law?
Hudud laws were introduced in Pakistan in 1979 under the rule of General Zia ul-Haq. In Sudan President Numeiri introduced Hudud by replacing the old Penal Code of 1974 with the new Penal Code of 1983. In the new Penal Code of Sudan, Hudud offences such as adultery are unlawful and the punishment will vary for Muslims and non-Muslims and whether one was married or unmarried. In Nigeria the northern state of Zamfara was the first to introduce the Hudud law in January 2000. Nine other Muslim-majority states in Northern Nigeria have subsequently adopted the Hudud to a lesser or greater extent.
9. Is Hudud only applicable to Muslims?
In countries with a population that are not predominantly Muslim (e.g Nigeria and Sudan), the laws are not applicable to non-Muslims. In countries where non-Muslims are of very small minority or non-existent and where an Islamic state is established (such as in Saudi Arabia, Iran), Hudud offences and punishments are incorporated into the law of the land and apply to all citizens.
10. Is there a chance that Hudud may overstep the legal rights of non-Muslims?
In all likelihood it will. As Malaysia is a plural society and where the concentration of one ethnic community is not necessarily confined to one region or state there are bound to be clashes and overlaps in application. For example in any crime the victim and perpetrator may be of different religions. If the alleged rapist is a Muslim and the victim is a non-Muslim, there will be the question as to under what law the charge would be brought about. Under Hudud the alleged male perpetrator may stand to gain because of the impossibility of getting the testimonies of four Muslim male witnesses. Under Hudud, Muslims who commit robbery of property that is valueless in Islam e.g. liquor or entertainment equipment will have a chance of escaping any prosecution. In another worst-case scenario, such as in an incident of gang-rapes, where there are multiple perpetrators and victims (comprising Muslims and non-Muslims), eye-witness accounts of the rapes which may be offered by the victims would not be admissible as evidence as they may not be Muslim and male. In all of these hypothetical cases non-Muslims will stand to see justice taken away from them.
11. What effect will Hudud have on race relations?
The bleak scenario is that Muslim and non-Muslims will be forcibly divided not just in the cultural and social sense but in a legalistic sense too. A parallel legal system established exclusively for Muslims will lead to the enhancement of structural discrimination, where race and religion (and gender) can be legally invoked to justify unequal treatments and other unfair provisions in society. Eventually it will also lead to a geographical divide between Muslims and non-Muslims where one can expect an exodus of non-Muslims to more “non-Muslim” states or even emigration abroad.
12. What effect will Hudud have on gender relations?
Like race relations Hudud will also setback the struggle for gender equality in society. Many provisions in the Hudud discriminate against women. Women are not accepted as witnesses and women are also most likely to be prosecuted for slander if they are not able to prove rape. In cases of adultery, women on account of them being pregnant will immediately be charged for the offence while it will be impossible to charge the male partner because of the requirement of four male Muslim witnesses.
Evidence for rape is ocular evidence of four adult male witnesses or confession of the accused. The victim’s own statement has no testimonial value. Even if medical examination is taken and a sexual act has been proved to have taken place, the accused can still be acquitted. The woman is then convicted of zina. The onus is upon the victim to prove that she was not a consenting party to her rape. Even minors can be convicted of zina, unlike what is provided in the existing penal code, where consent of a minor is immaterial and statutory rape is applicable. In Pakistan, even twelve-year old victims of rape have received punishment for zina. In Pakistan today, there are hundreds of women in jail on charges of Hudud offences. This number is rapidly increasing and there is even a new jail in Larkana especially built for women.
13. Is Hudud law presently being implemented in this country?
Although the Kelantan State Assembly has passed the Syariah Criminal Enactment in 1993 it has yet to be implemented. So far nobody has been charged for the Hudud or Qisas offence.
14. Is the law constitutionally legal?
Criminal law is in federal hands. But the power to create and punish offences against the precepts of Islam has been assigned to the states by Schedule 9, List 2, Item 1. However, this power is still subjected to several restrictions. Syariah courts only have jurisdictions over persons professing the religion of Islam. Syariah courts also do not have jurisdiction in respect of offences “except in so far as conferred by federal law”, and also state authorities can only legislate for Islamic offences “except in regard to matters included in the Federal List”. As one legal expert Dr Shad Faruqi opines, this has made the Constitution “..hopelessly ambiguous”. He states that, “In Schedule 9, List 1, Item 4 it assigns the entire field of criminal law and procedure to the federal Parliament without specifying the areas permitted to the states.” As it stands now it appears that the states can enact laws for residual matters as khalwat, zina, drinking, not fasting or missing Friday prayers. But in the last two decades the state legislatures have also interpreted their powers expansively by enacting laws against homosexuality and apostasy. Law on apostasy is nevertheless a violation of the constitutional guarantee of freedom of religion in Article 11. Because of the ambiguous nature of the Constitution and irregular precedence set before, there is no clear legal opinion as to whether the Kelantan and Terengganu Enactments are outright unconstitutional. Until and unless the Hudud is enforced and challenged on constitutional grounds there will be no basis to conclude on the validity or invalidity of the law.
15. What is the part in Hudud which violates the principles of the Malaysian Constitution?
Article 11 is interpreted to mean freedom of religion and therefore is supposed to be a guarantee against prosecution on the basis of choice of religion. Article 8 provides that every citizen is equal before the law, hence the discriminatory nature of the Hudud against non-Muslims and women can be interpreted as being unconstitutional. Hudud also regulates and controls private and consensual activities unlike secular law which generally does not legislate on “private matters”, especially on activities that are not injurious and “victimizing”. Hudud also specifies punishments that cannot be substituted or lessened at the discretion of the judge. There is no such finality in secular law as law reforms are an ongoing concern, and adjustments are made in accordance with changing place, time and current sensitivities.
16. Is there a difference between a ‘PAS’ Hudud and an ‘UMNO’ Hudud?
It will be hard to imagine the difference between a “PAS” Hudud and an alleged “UMNO” Hudud. Perhaps in the UMNO case, the standards and requirement of evidence will be modified so as not to appear too gender-biased and discriminatory against non-Muslims. Perhaps certain offences such as drinking and the renouncement of Islam (apostasy) will not be subjected to harsh punishments, but with more emphasis on “forced rehabilitation”. Until UMNO is prepared to present its own version of the Hudud, we cannot be sure that it will be “more just”. Whatever it is, Hudud in whatever form is already a manifestation of an imminent parallel legal system aiming to separate the rights of Muslims from non-Muslims. In the worst-case scenario all citizens will be subjected to the sovereignty of one (most likely, Islamic) law. Ironically, in the best-case scenario this may lead to the creation of a non-Muslim nation alongside a Muslim one. We may be heading for a constitutional crisis if this delicate issue is not handled decisively.
17. What is to be done?
It will be difficult to repeal any law once passed. The strategy of stalling the implementation of Hudud (in the Kelantan case) is only temporary. If PAS manages to win the overwhelming support of the Malay electorate there will be less of a reason to postpone the implementation of the law.
On a long-term basis the struggle to repeal Hudud law must involve the struggle to repeal all draconian and unjust laws, whether passed under religious or secular guises. All laws that violate the principles of human rights and equality must be abolished. The movement to institute human rights is not necessarily western-oriented. It is as much a cultural need to want human dignity to be protected as it is a universal obligation to appreciate the rights of a community to cultural and religious practice. However, ultimately we must recognize that the greatest rights worth defending are rights that are invoked purely on the basis of us being humans. Which means equal treatment, equal access to opportunities and equal dignity for all, regardless of religion, race, class, nationality and gender. The only viable movement in this direction would be to restore our democratic institutions and push for a genuine regime of human rights.
References:
- Rose Ismail (ed), (1995) Hudud in Malaysia: The Issues at Stake, Kuala Lumpur: SIS Forum (Malaysia) Berhad.
- Shad Faruqi, “Thoughts For the Future”, Sunday Star, July 14, 2002.
- Sabiha Sumar and Khalid Nadvi (1988), “Zina: The Hudood Ordinance and its Implications for Women”, Women Living Under Muslim Laws Dossier 3, June/July.
- Asma Jahangir (1988) “How Far Are Penal Laws Effective In Protecting Women?”, Women Living Under Muslim Laws Dossier 3, June/July.
- Women’s Crisis Centre (2002), Overview of the Terengganu State Syariah Criminal (Hudud and Qisas) Bill 2002, WCC: Penang.
Hukum Islam Satu Kewajipan
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Perundangan Islam
Hukum Hudud yang kini gempar diutarakan dan menjadi salah satu faktor yang mencetuskan pergolakan dalam arena politik telah mengcetuskan rasa keperihatinan yang menggunung dalam diri saya. Oleh itu satu inisiatif untuk mendapatkan pendapat kedua tentang isu ini telah dijalankan dengan merujuk kepada Imam dikawasan saya yang berbangsa Algeria.
Dengan segala patuh dan rasa hormat, saya ingin menyentuh tentang tujuan sebenar Hukum Hudud ini. Sebelum kita mengkritik dan memberi pandangan haruslah kita melapik perdebatan kita dengan ilmu. Kerana kata-kata tanpa ilmu diibaratkan membelah kayu api diatas kaki sendiri. Menurut Imam Syafie, setiap pandangan itu mesti berdasarkan atas ilmu pengetahuan kerana ilmu pengetahuan itu datangnya dari Tuhan yang menciptakan. Oleh itu mari kita hayati apakah sebab musabab lahirnya Hukum Hudud ini, bila harus dipraktikkan, untuk siapa, serta apakah platform yang perlu ada sebelum Hukum Hudud diimplementasikan.
Bukan semua Negara Islam mampu mengimplementasikan Hukum Hudud ini oleh kerana ditakuti mencetus kontoversi apatah lagi pada rakyat yang bukan Muslim. Pada zaman Rasulullah S.A.W. Hukum Hudud dilaksanakan sebagai sebahagian kecil dalam syariah. Kecil disini bukan dimaksudkan dengan diambil ringan mahupun hanya sebagai alternatif terakhir. Yang ingin disampaikan adalah kecil yang bermaksud hadirnya hukum itu adalah pada keadaan yang memaksa disebabkan kesalahan disisi syariat yang jelas telah dilakukan. Sebagai contoh, untuk membuktikan mereka yang berzina (fornication) bukanlah suatu yang mudah. Tetapi perbuatan itu nyata perlukan Hukum Hudud jika kita hadirkan 4 orang saksi yang dipercayai untuk membuktikan tuduhan itu, melainkan perbuatan zina itu dilakukan dikhalayak ramai.
Jika kita merujuk pada surah An-Nur 1-19, Allah telah merangka hukum berzina kepada umat Islam dengan terang dan nyata. Disini saya sertakan sedikit dari potongan ayat itu untuk dijadikan rujukan kepada mereka yang bukan Muslim.
“Perempuan yang berzina dan lelaki yang berzina, hendaklah kamu sebat tiap-tiap seorang dari keduanya seratus kali sebat; dan janganlah kamu dipengaruhi oleh perasaan belas kasihan terhadap keduanya dalam menjalankan hukum agama Allah, jika benar kamu beriman kepada Allah dan hari akhirat; dan hendaklah disaksikan hukuman seksa yang dikenakan kepada mereka itu oleh sekumpulan orang-orang yang beriman (-percaya dan yakin pada Allah rujuk Rukun Iman dalam Islam)” [An-Nur: 02]
Dan orang-orang yang melemparkan tuduhan (zina) kepada perempuan yang terpelihara kehormatannya, kemudian mereka tidak membawakan empat orang saksi, maka sebatlah mereka delapan puluh kali sebat; dan janganlah kamu menerima persaksian mereka itu selama-lamanya; kerana mereka adalah orang-orang yang fasik;- kecuali orang-orang yang bertaubat sesudah itu serta memperbaiki amalannya, maka sesungguhnya Allah Maha Pengampun, lagi Maha Mengasihani” [An-Nur: 04 & 05]
“Sepatutnya mereka (yang menuduh) membawa empat orang saksi membuktikan tuduhan itu. Oleh kerana mereka tidak mendatangkan empat orang saksi, maka mereka itu pada sisi hukum Allah, adalah orang-orang yang dusta” [An-Nur:13]
Sekarang mari kita berpindah pada isi kedua yakni untuk siapakah Hukum Hudud ini patut dilaksanakan. Dalam makluman saya, justifikasi yang ingin dijalankan dengan Hukuh Hudud ini bukan untuk semua golongan manusia tetapi hanya terhad pada orang Muslim. Walaupun begitu, terdapat juga keadaan yang membolehkan Hukum Hudud ini dijalankan kepada yang bukan Muslim. Merujuk pada sirah Rasulullah S.A.W. terdapat juga golongan bukan Muslim dibawah naungan pemerintahan seorang Amir (ketua kerajaan atau organisasi Islam). Walaupun Hukum Hudud ini pastinya untuk umat Islam, bagi mereka yang bukan Islam diberi pilihan samada untuk menjalankan hukuman dengan cara Islam ataupun dengan cara yang disarankan oleh agama mereka sendiri. Dalam ertikata lain, lain agama, lain cara hukuman. Tetapi bagi agama yang tidak mempunyai kitab untuk merujuk rang undang-undang agama mereka, maka amat berpatutanlah jika dihukum dengan perundangan umum (tidak semestinya mesti Hukum Hudud) yang telah dipersetujui dan mencapai kata sepakat. Pernah juga terjadi kes dimana orang bukan Islam seperti Kristian dan Yahudi pada zaman kegemilangan Islam memilih Hukum Hudud oleh kerana hukuman yang lebih berat akan dilaksanakan jika menurut pada undang-undang agama mereka sendiri.
Dalam menyeru kepada menegakkan agama diatas keredhaan Allah Taala dengan melaksanakan agama Islam yang syumul (menyeluruh) ini dalam segala perspektif, kita harus berfikir sejenak (lebih lama lebih baik) jika terdapat lubang-lubang kelemahan dalam idea untuk mengaplikasikan Hukum Hudud ini. Ini membawa kita pada perbincangan tentang platform yang perlu ada untuk menyeru pada perlaksanaan Hukum Hudud. Untuk melaksanakan Hukum Hudud, pastinya kita perlukan kepada dua perkara; rakyat yang berugama Islam serta pucuk pimpinan dari seorang Muslim yang nyata.
Untuk ini saya akan membentangkan ertikata sebenar rakyat Islam yang dimaksudkan. Umat Islam disini harus dilihat dari sudut yang lebih agresif, mengapa? Ramai yang mengakui mereka beragama Islam tetapi tidak mendakap perasaan taat setia pada agama (Islam hanya pada nama) na’uzubillah. Oleh itu, adalah penting jika kita memastikan sebelum Hukum Hudud dilaksanakan, kita mengukur sejauh mana Islamiknya umat kita ni. Adakah mereka menjalani kehidupan sebagai seorang Muslim yang utuh dan patuh pada ajaran agama? Apakah dari segi akhlak, perlakuan, pemikiran serta pertuturan menunjukkan identiti Islam yang diakui? Jika tidak jawapannya, kita masih mentah dalam mempraktikkan ad-deen (cara hidup Islam) tetapi berlagak besar untuk menjalankan hukuman Hudud yang berat dan tidak boleh dipandang enteng ini. Ini dapat dianologikan seperti ingin mengupas buah dengan pisau yang tumpul dan bekarat.
Bagi mendefinisikan pemimpin Muslim yang dinamik ini, kita harus mencontohi corak pemerintahan Rasulullah sebagai pemimpin yang sempurna. Seorang pemimpin (Ameer) itu haruslah terdiri dari mereka yang dalam ilmu agamnya dimana mukanya bersinar cahaya keimanan, tingkah laku nya sejajar dengan kalimah Islamik yang dipertuturkannya dan kecerdasan mindanya membuktikan sifat khalifah yang telah Allah kurniakan padanya. Sifat Islamik yang ingin saya tekankan disini dapat dilihat dengan menghayati ayat ini: “Dan (katakanlah wahai Muhammad kepada pengikut-pengikutmu): Apa jua perkara ugama yang kamu berselisihan padanya maka hukum pemutusnya terserah kepada Allah; Hakim yang demikian kekuasaanNya ialah Allah Tuhanku; kepadaNyalah aku berserah diri dan kepadaNyalah aku rujuk kembali (dalam segala keadaan)” [Asy-Syura:10].
Dalam satu sudut pandangan yang lain pula, saya ingin mengajak para pembaca cuba akalkan beberapa perkara.
a. Mengapa harus kita takut pada hukuman yang ditetapkan agama jika diri tidak mempunyai hajat atau niat melakukan kesalahan?
b. Mengapa harus kita takut pada hukuman yang dijalankan didunia? Apakah kepercayaan kita kepada hari akhirat dengan azab yang lebih menyeksakan itu tidak cukup untuk membina landasan taqwa(takut) pada Allah?
c. Daripada menyeru kepada Hukum Hudud, mengapa tidak kita menyeru kepada perlaksanaan cara hidup Islam (Ad-deen) yang lebih utuh dengan harapan kita bukanlah hanya sebuah Negara Islam yang dikenali dari segi material. Agar kita dapat menarik lebih ramai manusia melihat betapa Indah dan syumulnya agama suci Allah ini dimana setiap kalimah Quran membuktikan keesaan (satu dan yang tiada sekutu buatNya) dan kebesaranNya dan bukan menakut-nakutkan mereka dengan keadilan yang disalah interpretasikan.
"Dan umat tiap-tiap Rasul tidak berpecah belah dan berselisihan (dalam menjalankan ugama Allah) melainkan setelah sampai kepada mereka ajaran-ajaran yang memberi mereka mengetahui (apa yang disuruh dan apa yang dilarang); berlakunya (perselisihan yang demikian) semata-mata kerana hasad dengki sesama sendiri. Dan kalaulah tidak kerana terdahulu kalimah ketetapan dari Tuhanmu (untuk menangguhkan hukuman) hingga kesuatu masa yang tertentu, tentulah dijatuhkan hukuman azab dengan serta-merta kepada mereka. Dan sesungguhnya orang-orang yang diberikan Allah mewarisi Kitab ugama kemudian daripada mereka, berada dalam keadaan syak yang menggelisahkan terhadap Kitab itu. Oleh yang demikian itu, maka serulah (mereka-wahai Muhammad – kepada berugama dengan betul), serta tetap teguhlah engkau menjalankannya sebagaimana yang diperintahkan kepadamu, dan janganlah engkau menurut kehendak hawa nafsu mereka; sebaliknya katakanlah: “Aku beriman kepada segala Kitab yang diturunkan oleh Allah, dan aku diperintahkan supaya berlaku adil diantara kamu. Allah jualah Tuhan kami dan Tuhan kamu. Bagi kami amal kami, dan bagi kamu amal kamu. Tidakkah patut ada sebarang pertengkaran antara kami dengan kamu (kerana kebenaran telah jelas nyata). Allah akan menghimpunkan kita bersama (pada hari kiamat), dan kepadaNyalah tempat kembali semuanya (untuk dihakimi dan diberi balasan)” [Asy-Syura:14&15]
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