ٱلْبَقَرَة ١٩٤
- ٱلشَّهۡرُ The month
- ٱلۡحَرَامُ [the] sacred
- بِٱلشَّهۡرِ (is) for the month
- ٱلۡحَرَامِ [the] sacred
- وَٱلۡحُرُمَٰتُ and for all the violations
- قِصَاصٞۚ (is) legal retribution
- فَمَنِ Then whoever
- ٱعۡتَدَىٰ transgressed
- عَلَيۡكُمۡ upon you
- فَٱعۡتَدُواْ then you transgress
- عَلَيۡهِ on him
- بِمِثۡلِ in (the) same manner
- مَا (as)
- ٱعۡتَدَىٰ he transgressed
- عَلَيۡكُمۡۚ upon you
- وَٱتَّقُواْ And fear
- ٱللَّهَ Allah
- وَٱعۡلَمُوٓاْ and know
- أَنَّ that
- ٱللَّهَ Allah
- مَعَ (is) with
- ٱلۡمُتَّقِينَ those who fear (Him)
[Battle in] the sacred month is for [aggression committed in] the sacred month,1 and for [all] violations is legal retribution. So whoever has assaulted you, then assault him in the same way that he has assaulted you. And fear Allāh and know that Allāh is with those who fear Him.
Footnotes
1 - The sacred months are Dhul-Qaʿdah, Dhul-Ḥijjah, Muḥarram and Rajab.
The sacred month, in return, for the sacred month, therefore, just as they fight you during it, kill them during it: a response to the Muslims' consideration of the momentous nature of this matter; holy things (hurumaat, plural of hurma, is what must be treated as sacrosanct) demand retaliation, in kind if these [holy things] are violated; whoever commits aggression against you, through fighting in the Sacred Enclosure, or during a state of ritual purity or in the sacred months, then commit aggression against him in the manner that he committed against you, the [Muslim] response is also referred to as 'aggression', because that is what it resembles formally; and fear God, when avenging yourselves and [by] renouncing aggression, and know that God is with the God-fearing, helping and assisting [them].
"The Command to fight Those Who fight Muslims and killing Them wherever They are found
Allah command's;
وَقَاتِلُواْ فِي سَبِيلِ اللّهِ الَّذِينَ يُقَاتِلُونَكُمْ وَلَا تَعْتَدُواْ إِنَّ اللّهَ لَا يُحِبِّ الْمُعْتَدِينَ
And fight in the way of Allah those who fight you, but transgress not the limits. Truly, Allah likes not the transgressors.
Abu Jafar Ar-Razi said that Ar-Rabi bin Anas said that Abu Al-Aliyah commented on what Allah said:
وَقَاتِلُواْ فِي سَبِيلِ اللّهِ الَّذِينَ يُقَاتِلُونَكُمْ
(And fight in the way of Allah those who fight you),
""This was the first Ayah about fighting that was revealed in Al-Madinah. Ever since it was revealed, Allah's Messenger used to fight only those who fought him and avoid non-combatants. Later, Surah Bara'h was revealed.""
Abdur-Rahman bin Zayd bin Aslam said similarly, then he said that;
this was later abrogated by the Ayah:
فَاقْتُلُواْ الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ
(then kill them wherever you find them), (9:5).
However, this statement is not plausible, because Allah's statement:
الَّذِينَ يُقَاتِلُونَكُمْ
(...those who fight you) applies only to fighting the enemies who are engaged in fighting Islam and its people. So the Ayah means,
`Fight those who fight you', just as Allah said in another Ayah:
وَقَاتِلُواْ الْمُشْرِكِينَ كَأفَّةً كَمَا يُقَاتِلُونَكُمْ كَأفَّةً
(...and fight against the Mushrikin collectively as they fight against you collectively), (9:36).
This is why Allah said later in the Ayah:
وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِجُوهُم مِّنْ حَيْثُ أَخْرَجُوكُمْ
(And kill them wherever you find them, and turn them out from where they have turned you out),
meaning, `Your energy should be spent on fighting them, just as their energy is spent on fighting you, and on expelling them from the areas from which they have expelled you, as a law of equality in punishment.'
The Prohibition of mutilating the Dead and stealing from the captured Goods
Allah said:
وَلَا تَعْتَدُواْ إِنَّ اللّهَ لَا يُحِبِّ الْمُعْتَدِينَ
but transgress not the limits. Truly, Allah likes not the transgressors.
This Ayah means,
`Fight for the sake of Allah and do not be transgressors,' such as, by committing prohibitions.
Al-Hasan Al-Basri stated that transgression (indicated by the Ayah),
""includes mutilating the dead, theft (from the captured goods), killing women, children and old people who do not participate in warfare, killing priests and residents of houses of worship, burning down trees and killing animals without real benefit.""
This is also the opinion of Ibn Abbas, Umar bin Abdul-Aziz, Muqatil bin Hayyan and others.
Muslim recorded in his Sahih that Buraydah narrated that Allah's Messenger said:
اغْزُوا فِي سَبِيلِ اللهِ قَاتِلُوا مَنْ كَفَرَ بِاللهِ اغْزُوا وَلَا تَغُلُّوا وَلَا تَغْدِرُوا وَلَا تَمْثُلُوا وَلَا تَقْتُلُوا وَلِيدًا وَلَا أَصْحَابَ الصَّوَامِع
Fight for the sake of Allah and fight those who disbelieve in Allah. Fight, but do not steal (from the captured goods), commit treachery, mutilate (the dead), or kill a child, or those who reside in houses of worship.
It is reported in the Two Sahihs that Ibn Umar said,
""A woman was found dead during one of the Prophet's battles and the Prophet then forbade killing women and children.""
There are many other Hadiths on this subject.
Shirk is worse than Killing
Allah says;
وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِجُوهُم مِّنْ حَيْثُ أَخْرَجُوكُمْ وَالْفِتْنَةُ أَشَدُّ مِنَ الْقَتْلِ
And kill them wherever you find them, and turn them out from where they have turned you out. And Al-Fitnah is worse than killing.
Since Jihad involves killing and shedding the blood of men, Allah indicated that these men are committing disbelief in Allah, associating with Him (in the worship) and hindering from His path, and this is a much greater evil and more disastrous than killing.
Abu Malik commented about what Allah said:
وَالْفِتْنَةُ أَشَدُّ مِنَ الْقَتْلِ
(And Al-Fitnah is worse than killing),
""meaning what you (disbelievers) are committing is much worse than killing.""
Abu Al-Aliyah, Mujahid, Sa`id bin Jubayr, Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and Ar-Rabi bin Anas said that what Allah said:
وَالْفِتْنَةُ أَشَدُّ مِنَ الْقَتْلِ
(And Al-Fitnah is worse than killing),
""Shirk (polytheism) is worse than killing.""
Fighting in the Sacred Area is prohibited, except in Self-Defense
Allah said:
وَلَا تُقَاتِلُوهُمْ عِندَ الْمَسْجِدِ الْحَرَامِ
And fight not with them at Al-Masjid Al-Haram (the sanctuary at Makkah).
It is reported in the Two Sahihs that the Prophet said:
إنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّموَاتِ وَالاَْرْضَ فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلى يَوْمِ الْقِيَامَةِ
Allah has made this city a sanctuary since the day He created the heavens and the earth. So, it is a sanctuary by Allah's decree till the Day of Resurrection.
وَلَمْ يَحِلَّ لِي إِلاَّ سَاعَةً مِنْ نَهَارٍ وَإِنَّهَا سَاعَتِي هذِهِ حَرامٌ بحُرْمَةِ اللهِ إِلى يَوْمِ الْقِيامَةِ
Fighting in it was made legal for me only for an hour in the daytime. So, it (i.e., Makkah) is a sanctuary, by Allah's decree, from now on until the Day of Resurrection.
لاا يُعْضَدُ شَجَرُهُ وَلَا يُخْتَلىَ خَلَهُ
Its trees should not be cut, and its grass should not be uprooted.
فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِصلى الله عليه وسلّم فَقُولُوا إنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُم
If anyone mentions the fighting in it that occurred by Allah's Messenger, then say that Allah allowed His Messenger, but did not allow you.
In this Hadith, Allah's Messenger mentions fighting the people of Makkah when he conquered it by force, leading to some deaths among the polytheists in the area of the Khandamah. This occurred after the Prophet proclaimed:
مَنْ أَغْلَقَ بَابَهُ فهُوَ امِنٌ وَمَنْ دَخَلَ الْمَسْجِدَ فَهُو امِنٌ ومَنْ دَخَلَ دَارَ أَبِي سُفْيَانَ فَهُوَ امِن
Whoever closed his door is safe. Whoever entered the (Sacred) Mosque is safe. Whoever entered the house of Abu Sufyan is also safe.
Allah said:
حَتَّى يُقَاتِلُوكُمْ فِيهِ فَإِن قَاتَلُوكُمْ فَاقْتُلُوهُمْ كَذَلِكَ جَزَاء الْكَافِرِينَ
unless they (first) fight you there. But if they attack you, then kill them. Such is the recompense of the disbelievers.
Allah states:
`Do not fight them in the area of the Sacred Mosque unless they start fighting you in it. In this case, you are allowed to fight them and kill them to stop their aggression.'
Hence, Allah's Messenger took the pledge from his Companions under the tree (in the area of Al-Hudaybiyyah) to fight (the polytheists), after the tribes of Quraysh and their allies, Thaqif and other groups, collaborated against the Muslims (to stop them from entering Makkah to visit the Sacred House). Then, Allah stopped the fighting before it started between them and said:
وَهُوَ الَّذِى كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم بِبَطْنِ مَكَّةَ مِن بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ
And He it is Who has withheld their hands from you and your hands from them in the midst of Makkah, after He had made you victors over them. (48:24)
and,
وَلَوْلَا رِجَالٌ مُّوْمِنُونَ وَنِسَأءٌ مُّوْمِنَـتٌ لَّمْ تَعْلَمُوهُمْ أَن تَطَيُوهُمْ فَتُصِيبَكمْ مِّنْهُمْ مَّعَرَّةٌ بِغَيْرِ عِلْمٍ لِّيُدْخِلَ اللَّهُ فِى رَحْمَتِهِ مَن يَشَأءُ لَوْ تَزَيَّلُواْ لَعَذَّبْنَا الَّذِينَ كَفَرُواْ مِنْهُمْ عَذَاباً أَلِيماً
Had there not been believing men and believing women whom you did not know, that you may kill them and on whose account a sin would have been committed by you without (your) knowledge, that Allah might bring into His mercy whom He wills ـ if they (the believers and the disbelievers) had been apart, We verily, would have punished those of them who disbelieved with painful torment. (48:25)
Allah's statement:
فَإِنِ انتَهَوْاْ فَإِنَّ اللّهَ غَفُورٌ رَّحِيمٌ
But if they cease, then Allah is Oft-Forgiving, Most Merciful.
which means, `If they (polytheists) cease fighting you in the Sacred Area, and come to Islam and repent, then Allah will forgive them their sins, even if they had before killed Muslims in Allah's Sacred Area.'
Indeed, Allah's forgiveness encompasses every sin, whatever its enormity, when the sinner repents it.
The Order to fight until there is no more Fitnah
Allah then commanded fighting the disbelievers when He said
وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ
And fight them until there is no more Fitnah,
meaning, Shirk.
This is the opinion of Ibn Abbas, Abu Al-Aliyah, Mujahid, Al-Hasan, Qatadah, Ar-Rabi, Muqatil bin Hayyan, As-Suddi and Zayd bin Aslam.
Allah's statement:
وَيَكُونَ الدِّينُ لِلّهِ
and the religion (all and every kind of worship) is for Allah (Alone).
means, `So that the religion of Allah becomes dominant above all other religions.'
It is reported in the Two Sahihs that Abu Musa Al-Ashari said:
""The Prophet was asked, `O Allah's Messenger! A man fights out of bravery, and another fights to show off, which of them fights in the cause of Allah?'
The Prophet said:
مَنْ قَاتَلَ لِتَكُونَ كَلِمَةُ اللهِ هِيَ الْعُلْيا فَهُوَ فِي سَبِيلِ الله
He who fights so that Allah's Word is superior, then he fights in Allah's cause.
In addition, it is reported in the Two Sahihs:
أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَقُولُوا لَا إِلهَ إلاَّ اللهُ فَإِذَا قَالُوهَا عَصَمُوا مِنِّي دِمَاءَهُم وَأَمْوَالَهُمْ إلاَّ بِحَقِّهَا وَحِسَابُهُمْ عَلَى الله
I have been ordered (by Allah) to fight the people until they proclaim, `None has the right to be worshipped but Allah'. Whoever said it, then he will save his life and property from me, except for cases of the law, and their account will be with Allah.
Allah's statement:
فَإِنِ انتَهَواْ فَلَ عُدْوَانَ إِلاَّ عَلَى الظَّالِمِينَ
But if they cease, let there be no transgression except against the wrongdoers.
indicates that, `If they stop their Shirk and fighting the believers, then cease warfare against them. Whoever fights them afterwards will be committing an injustice. Verily aggression can only be started against the unjust.'
This is the meaning of Mujahid's statement that only combatants should be fought.
Or, the meaning of the Ayah indicates that,
`If they abandon their injustice, which is Shirk in this case, then do not start aggression against them afterwards.'
The aggression here means retaliating and fighting them, just as Allah said:
فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُواْ عَلَيْهِ بِمِثْلِ مَا اعْتَدَى عَلَيْكُمْ
Then whoever transgresses against you, you transgress likewise against him. (2:194)
Similarly, Allah said:
وَجَزَاءُ سَيِّيَةٍ سَيِّيَةٌ مِّثْلُهَا
The recompense for an evil is an evil like thereof. (42:40)
and,
وَإِنْ عَاقَبْتُمْ فَعَاقِبُواْ بِمِثْلِ مَا عُوقِبْتُمْ بِهِ
And if you punish them, then punish them with the like of that with which you were afflicted. (16:126)
Ikrimah and Qatadah stated,
""The unjust person is he who refuses to proclaim, `There is no God worthy of worship except Allah'.""
Under Allah's statement:
وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ
(And fight them until there is no more Fitnah, Al-Bukhari recorded that Nafi said that;
two men came to Ibn Umar during the conflict of Ibn Az-Zubayr and said to him, ""The people have fallen into shortcomings and you are the son of Umar and the Prophet's Companion. Hence, what prevents you from going out?""
He said, ""What prevents me is that Allah has for bidden shedding the blood of my (Muslim) brother.""
They said, ""Did not Allah say:
وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ
(And fight them until there is no more Fitnah (disbelief and worshipping of others along with Allah)!""
He said, ""We did fight until there was no more Fitnah and the religion became for Allah Alone. You want to fight until there is Fitnah and the religion becomes for other than Allah!""
Uthman bin Salih added that;
a man came to Ibn Umar and asked him, ""O Abu Abdur-Rahman! What made you perform Hajj one year and Umrah another year and abandon Jihad in the cause of Allah, although you know how much He has encouraged performing it!""
He said, ""O my nephew! Islam is built on five (pillars):
believing in Allah and His Messenger,
the five daily prayers,
fasting Ramadan,
paying the Zakah and
performing Hajj (pilgrimage) to the House.""
They said, ""O Abu Abdur-Rahman! Did you not hear what Allah said in His Book:
وَإِن طَأيِفَتَانِ مِنَ الْمُوْمِنِينَ اقْتَتَلُواْ فَأَصْلِحُواْ بَيْنَهُمَا فَإِن بَغَتْ إِحْدَاهُمَا عَلَى الاُخْرَى فَقَـتِلُواْ الَّتِى تَبْغِى حَتَّى تَفِىءَ إِلَى أَمْرِ اللَّهِ
And if two parties (or groups) among the believers fall to fighting, then make peace between them both. But if one of them outrages against the other, then fight you (all) against the one that which outrages till it complies with the command of Allah. (49:9)
and,
وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ
(And fight them until there is no more Fitnah (disbelief).
He said, ""That we did during the time of Allah's Messenger when Islam was still weak and (the Muslim) man used to face trials in his religion, such as killing or torture. When Islam became stronger (and apparent), there was no more Fitnah.""
He asked, ""What do you say about Ali and Uthman?""
He said, ""As for Uthman, Allah has forgiven him. However, you hated the fact that Allah had forgiven him!
As for Ali, he is the cousin of Allah's Messenger and his son-in-law.""
He then pointed with his hand, saying, ""This is where his house is located (meaning, `so close to the Prophet's house just as Ali was so close to the Prophet himself'.
Fighting during the Sacred Months is prohibited, except in Self-Defense
Allah says,
الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَاتُ قِصَاصٌ
The sacred month is for the sacred month, and for the prohibited things, there is the Law of equality (Qisas).
Ibn Abbas, Ad-Dahhak, As-Suddi, Qatadah, Miqsam, Ar-Rabi bin Anas and Ata said,
""Allah's Messenger went for Umrah on the sixth year of Hijrah. Then, the idolators prevented him from entering the Sacred House (the Ka`bah in Makkah) along with the Muslims who came with him. This incident occurred during the sacred month of Dhul-Qadah. The idolators agreed to allow them to enter the House the next year. Hence, the Prophet entered the House the following year, along with the Muslims who accompanied him, and Allah permitted him to avenge the idolators' treatment of him, when He said:
الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَاتُ قِصَاصٌ
(The sacred month is for the sacred month, and for the prohibited things, there is the Law of equality (Qisas).
Imam Ahmad recorded that Jabir bin Abdullah said,
""Allah's Messenger would not engage in warfare during the Sacred Month unless he was first attacked, then he would march forth. He would otherwise remain idle until the end of the Sacred Months.""
This Hadith has an authentic chain of narrators.
Hence, when the Prophet was told that Uthman was killed (in Makkah) when he was camped at the area of Al-Hudaybiyyah, after he had sent Uthman as his emissary to the polytheists, he accepted the pledge from his Companions under the tree to fight the polytheists. They were one thousand and four hundred then. When the Prophet was informed that Uthman was not killed, he abandoned the fight and reverted to peace.
When the Prophet finished fighting with (the tribes of) Hawazin during the battle of Hunayn and Hawazin took refuge in (the city of) At-Ta'if, he laid siege to that city. Then, the (sacred) month of Dhul-Qadah started, while At-Ta'if was still under siege. The siege went on for the rest of the forty days (rather, from the day the battle of Hunayn started until the Prophet went back to Al-Madinah from Al-Jiranah, were forty days), as reported in the Two Sahihs and narrated by Anas.
When the Companions suffered mounting casualties (during the siege), the Prophet ended the siege before conquering At-Ta'if. He then went back to Makkah, performed Umrah from Al-Jiranah, where he divided the war booty of Hunayn. This Umrah occurred during Dhul-Qadah of the eighth year of Al-Hijrah.
Allah's statement:
فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُواْ عَلَيْهِ بِمِثْلِ مَا اعْتَدَى عَلَيْكُمْ
whoever transgresses against you, you transgress likewise against him.
ordains justice even with the polytheists.
Allah also said in another Ayah:
وَإِنْ عَاقَبْتُمْ فَعَاقِبُواْ بِمِثْلِ مَا عُوقِبْتُمْ بِهِ
And if you punish, then punish them with the like of that with which you were afflicted. (16:126)
Allah's statement:
وَاتَّقُواْ اللّهَ وَاعْلَمُواْ أَنَّ اللّهَ مَعَ الْمُتَّقِينَ
And fear Allah, and know that Allah is with Al-Muttaqin (the pious).
commands that Allah be obeyed and feared out of Taqwa.
The Ayah informs us that Allah is with those who have Taqwa by His aid and support in this life and the Hereafter.
The Command to spend in the Cause of Allah
Allah says;
وَأَنفِقُواْ فِي سَبِيلِ اللّهِ وَلَا تُلْقُواْ بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ
And spend in the cause of Allah and do not throw yourselves into destruction,
Al-Bukhari recorded that Hudhayfah said:
""It was revealed about spending.""
Ibn Abu Hatim reported him saying similarly.
He then commented,
""Similar is reported from Ibn Abbas, Mujahid, Ikrimah, Sa`id bin Jubayr, Ata, Ad-Dahhak, Al-Hasan, Qatadah, As-Suddi and Muqatil bin Hayyan.""
Aslam Abu Imran said,
""A man from among the Ansar broke enemy (Byzantine) lines in Constantinople (Istanbul). Abu Ayub Al-Ansari was with us then. So some people said, `He is throwing himself to destruction.'
Abu Ayub said, `We know this Ayah (2:195) better, for it was revealed about us, the Companions of Allah's Messenger who participated in Jihad with him and aided and supported him.
When Islam became strong, we, the Ansar, met and said to each other, `Allah has honored us by being the Companions of His Prophet and in supporting him until Islam became victorious and its following increased.
We had before ignored the needs of our families, estates and children. Warfare has ceased, so let us go back to our families and children and attend to them.' So this Ayah was revealed about us:
وَأَنفِقُواْ فِي سَبِيلِ اللّهِ وَلَا تُلْقُواْ بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ
(And spend in the cause of Allah and do not throw yourselves into destruction),
the destruction refers to staying with our families and estates and abandoning Jihad'.""
This was recorded by Abu Dawud, At-Tirmidhi, An-Nasa'i, Abd bin Humayd in his Tafsir, Ibn Abu Hatim, Ibn Jarir, Ibn Marduwyah, Al-Hafiz Abu Ya`la in his Musnad, Ibn Hibban and Al-Hakim.
At-Tirmidhi said; ""Hasan, Sahih, Gharib.""
Al-Hakim said, ""It meets the criteria of the Two Sheikhs (Al-Bukhari and Muslim) but they did not record it.""
Abu Dawud's version mentions that Aslam Abu Imran said,
""We were at (the siege of) Constantinople. Then, Uqbah bin Amr was leading the Egyptian forces, while the Syrian forces were led by Fadalah bin Ubayd. Later on, a huge column of Roman (Byzantine) soldiers departed the city, and we stood in lines against them.
A Muslim man raided the Roman lines until he broke through them and came back to us. The people shouted, `All praise is due to Allah! He is sending himself to certain demise.'
Abu Ayub said, `O people! You explain this Ayah the wrong way. It was revealed about us, the Ansar when Allah gave victory to His religion and its following increased. We said to each other, `It would be better for us now if we return to our estates and attend to them.' Then Allah revealed this Ayah (2:195)'.""
Abu Bakr bin Aiyash reported that Abu Ishaq As-Subai`y related that;
a man said to Al-Bara bin Azib, ""If I raided the enemy lines alone and they kill me, would I be throwing myself to certain demise?""
He said, ""No. Allah said to His Messenger:
فَقَاتِلْ فِي سَبِيلِ اللّهِ لَا تُكَلَّفُ إِلاَّ نَفْسَكَ
(Then fight (O Muhammad) in the cause of Allah, you are not tasked (held responsible) except for yourself. (4:84)
That Ayah (2:195) is about (refraining from) spending.""
Ibn Marduwyah reported this Hadith, as well as Al-Hakim in his Mustadrak who said; ""It meets the criteria of the Two Sheikhs (Al-Bukhari and Muslim) but they did not record it.""
Ath-Thawri and Qays bin Ar-Rabi related it from Al-Bara. but added:
لَا تُكَلَّفُ إِلاَّ نَفْسَكَ
(You are not tasked (held responsible) except for yourself. (4:84)
""Destruction refers to the man who sins and refrains from repenting, thus throwing himself to destruction.""
Ibn Abbas said:
وَأَنفِقُواْ فِي سَبِيلِ اللّهِ وَلَا تُلْقُواْ بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ
(And spend in the cause of Allah and do not throw yourselves into destruction),
""This is not about fighting. But about refraining from spending for the sake of Allah, in which case, one will be throwing his self into destruction.""
The Ayah (2:195) includes the order to spend in Allah's cause, in the various areas and ways that involve obedience and drawing closer to Allah. It especially applies to spending in fighting the enemies and on what strengthens the Muslims against the enemy.
Allah states that those who refrain from spending in this regard will face utter and certain demise and destruction, meaning those who acquire this habit.
Allah commands that one should acquire Ihsan (excellence in the religion), as it is the highest part of the acts of obedience.
Allah said:
وَأَحْسِنُوَاْ إِنَّ اللّهَ يُحِبُّ الْمُحْسِنِينَ
and do good. Truly, Allah loves Al-Muhsinin(those who do good)."
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Ruling
There are four 'sacred months': Dhul-Qa'dah, Dhul-Hijjah, Muharram which are consecutive and the fourth is Rajab. Even before Islam, fighting in these months was considered unlawful and the disbelievers of Makkah too used to observe their sanctity. Even in the early days of Islam, right through the year 7 A.H., this law was in force which is why the noble Companions were perplexed. Later, according to the consensus of the Ummah, this unlawfulness of fighting was abrogated and the permission to fight was given, but it is still preferable not to initiate fighting in these four months without the need to defend. Therefore, it can be said that the sanctity of the 'sacred months' has not been abrogated totally, but it holds good like the sanctity of Haram. Both of them have been subjected to an exception for the sake of defence.
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Bulan haram dengan bulan haram dan pada sesuatu yang patut dihormati berlaku hukum qisas. Oleh sebab itu, barang siapa yang menyerang kalian, maka seranglah ia seimbang dengan serangannya terhadap kalian. Bertakwalah kepada Allah dan ketahuilah bahwa Allah beserta orang-orang yang bertakwa. Ikrimah, Adh-Dhahhak, As-Suddi, Qatadah, Miqsam, Ar-Rabi' ibnu Anas, dan ‘Atha’ serta lain-lainnya (dari kalangan tabi'in) telah mengatakan dari Ibnu Abbas bahwa ketika Rasulullah ﷺ berangkat melakukan umrah pada tahun keenam Hijriah, kaum musyrik melarangnya masuk ke kota Mekah dan sampai ke Baitullah.
Kaum musyrik menghambat Nabi ﷺ dan kaum muslim yang bersamanya pada bulan ZulQa'dah, yaitu termasuk bulan haram, hingga beliau ﷺ mengqadainya bersama kaum muslim pada tahun berikutnya. Akhirnya beliau ﷺ dapat memasukinya bersama-sama kaum muslim pada tahun selanjutnya sebagai qisas dari Allah terhadap kaum musyrik. Maka turunlah ayat tersebut berkenaan dengan firman-Nya: Bulan haram dengan bulan haram dan pada sesuatu yang patut dihormati berlaku hukum qisas. (Al-Baqarah: 194) Imam Ahmad mengatakan, telah menceritakan kepada kami Ishaq ibnu Isa, telah menceritakan kepada kami Al-Laits ibnu Sa'd, dari Abuz Zubair, dari Jabir ibnu Abdullah yang menceritakan: Rasulullah ﷺ belum pernah berperang dalam bulan haram kecuali bila diserang dan dipaksa untuk berperang. Apabila datang bulan haram, maka beliau menunggunya hingga ia lewat. Sanad hadits ini shahih.
Karena itu, ketika sampai suatu berita kepada Nabi ﷺ yang sedang berkemah di Hudaibiyyah bahwa sahabat Usman telah terbunuh padahal Usman sedang diutus beliau untuk menyampaikan sepucuk surat kepada kaum musyrik maka beliau membaiat semua sahabatnya yang berjumlah seribu empat ratus orang di bawah sebatang pohon untuk memerangi kaum musyrik. Akan tetapi, ketika sampai lagi suatu berita yang menyatakan bahwa Usman sebenarnya tidak dibunuh, maka beliau mencegah diri dari perang dan cenderung kepada perdamaian, hingga terjadilah di masa itu apa yang telah terjadi (yakni dilarang oleh kaum musyrik memasuki Mekah tahun itu, melainkan boleh untuk tahun depannya).
Demikian pula ketika beliau selesai memerangi kabilah Hawazin dalam Perang Hunain, lalu sisa-sisa Hawazin berlindung di balik benteng kota Taif. Beliau menghentikan perang, dan yang beliau lakukan hanya mengepungnya saja karena bulan Zul-Qa'dah telah masuk. Nabi ﷺ mengepung kota Taif dengan manjaniq (meriam batu), hal ini dilakukannya selama empat puluh hari. Seperti apa yang disebutkan di dalam kitab Shahihain, dari Anas yang mengatakan, "Setelah banyak orang terbunuh dari kalangan sahabatnya, maka beliau pergi meninggalkan Taif dan tidak jadi membukanya.
Kemudian beliau kembali ke Mekah, lalu melakukan umrah dari Ji'ranah yang di tempat itu dibagi-bagikan ganimah Perang Hunain. Umrah kali ini beliau lakukan pada tahun delapan Hijriah, tepatnya pada bulan Zul-Qa'dah." Firman Allah ﷻ: Oleh sebab itu, barang siapa yang menyerang kalian, maka seranglah ia seimbang dengan serangannya terhadap kalian. (Al-Baqarah: 194) Ayat ini menganjurkan berbuat adil, sekalipun terhadap kaum musyrik (musuh). Perihalnya sama dengan makna yang terkandung di dalam firman-Nya: Dan jika kalian memberikan balasan, maka balaslah dengan balasan yang sama dengan siksaan yang ditimpakan kepada kalian. (An-Nahl: 126) Dan balasan suatu kejahatan adalah kejahatan yang serupa. (Asy-Syura: 40) Ali ibnu Abu Talhah meriwayatkan dari Ibnu Abbas, bahwa firman-Nya: Oleh karena itu, barang siapa yang menyerang kalian, maka seranglah ia seimbang dengan serangannya terhadap kalian. (Al-Baqarah: 194) Ayat ini diturunkan di Mekah di masa tidak ada kekuatan dan tidak ada jihad, kemudian di-mansukh oleh ayat perang yang diturunkan di Madinah.
Pendapat ini diketengahkan oleh Ibnu Jarir, dan ia mengatakan bahkan ayat ini diturunkan di Madinah sesudah umrah qada. Ibnu Jarir menisbatkan pendapatnya ini kepada Mujahid. Firman Allah subhanahu wa ta’ala: Bertakwalah kepada Allah dan ketahuilah bahwa Allah beserta orang-orang yang bertakwa. (Al-Baqarah: 194) Allah memerintahkan mereka untuk taat dan bertakwa kepada-Nya, sekaligus memberitahukan kepada mereka bahwa Allah subhanahu wa ta’ala selalu bersama orang-orang yang bertakwa melalui pertolongan-Nya dan dukungan-Nya, baik di dunia maupun di akhirat.".
Bulan haram dengan bulan haram. Jika umat Islam diserang oleh orang-orang kafir pada bulan-bulan haram, yaitu Zulkaidah, Zulhijah, Muharam, dan Rajab, yang sebenarnya pada bulan-bulan itu tidak boleh berperang, maka diperbolehkan membalas serangan itu pada bulan yang sama. Dan terhadap sesuatu yang dihormati berlaku hukum kisas. Kaum Muslim menjaga kehormatan tanah, tempat, dan keadaan yang dimuliakan Allah seperti bulan haram, tanah haram, yakni Mekah, dan keadaan berihram untuk umrah dan haji dengan melaksanakan hukum kisas serta memberlakukan dam (denda) bagi yang melanggar larangan pada waktu berihram, baik untuk umrah maupun haji. Oleh sebab itu barang siapa menyerang kamu, maka seranglah dia setimpal dengan serangannya terhadap kamu. Jadi, tindakan kaum muslim memerangi orang-orang musyrik pada bulan yang diharamkan Allah itu merupakan balasan setimpal atas sikap mereka yang memulai menyerang kaum muslim pada bulan yang diharamkan untuk berperang. Kaum muslim berada pada posisi membela diri dan membela kehormatan agama. Bertakwalah kepada Allah dengan melaksanakan apa yang diwajibkan dan menjauhi apa yang diharamkan, dan ketahuilah bahwa keridaan dan kasih sayang Allah beserta orang-orang yang bertakwa setiap waktuDan infakkanlah hartamu di jalan Allah dengan menyalurkannya untuk menyantuni fakir miskin dan anak yatim, memberi beasiswa, membangun fasilitas umum yang diperlukan umat Islam seperti rumah sakit, masjid, jalan raya, perpustakaan, panti jompo, rumah singgah, dan balai latihan kerja. Dan janganlah kamu jatuhkan diri sendiri ke dalam kebinasaan dengan tangan sendiri dengan melakukan tindakan bunuh diri dan menyalurkan harta untuk berbuat maksiat. Tentu lebih tepat jika harta itu disalurkan untuk ber-buat baik bagi kepentingan orang banyak, dan berbuat baiklah. Sungguh, Allah menyukai orang-orang yang berbuat baik dengan ikhlas.
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Pada ayat ini dijelaskan bahwa apabila kaum musyrikin menyerang kaum Muslimin pada bulan haram, maka kaum Muslimin dibolehkan membalas serangan itu pada bulan haram, termasuk apabila kaum Muslimin mendapat serangan dari kaum musyrikin pada 'umratul qadha', karena ayat ini dengan tegas telah membolehkan kaum Muslimin mengadakan balasan, meskipun pada bulan haram. Ini lebih dipertegas lagi dengan dibolehkannya membalas dengan balasan yang setimpal setiap pelanggaran terhadap ketentuan-ketentuan yang harus dihormati. Jika kaum Muslimin mengadakan pembalasan, maka sekali-kali tidak dibolehkan dengan berlebih-lebihan dan mereka harus berhati-hati agar jangan melampaui batas, serta harus bertakwa kepada Allah, karena Allah selalu bersama orang-orang yang bertakwa.
“Bulan yang mulia dengan bulan yang mulia."
(pangkal ayat 194)
Artinya, jika kamu mereka perangi terlebih dahulu pada bulan yang suci dan kehormatan bulan itu telah mereka langgar, hendaklah kamu tangkis serangan mereka walau di dalam bulan suci sekalipun."Dan segala yang mulia itu ada padanya qishash." Di ayat ini disebut hurumaatu, yaitu kata jamak dari hurmah, yang berarti suci. Ada terdapat berbagai kesucian di sana. Pertama bulan yang suci itu sendiri (Asy-syahrul haram). Kedua tanah itu sendiri tanah suci. Ketiga masjidnya suci, Masjidil Haram, sehingga barangsiapa yang masuk saja ke dalamnya dijamin keamanannya. Dan, keempat ialah mengerjakan haji dan umrah itu sendiri, sehingga pakaian yang kita pakai di waktu itu diberi nama pakaian ihram, yang berarti bahwa di saat itu kita sedang mengerjakan ibadah yang suci (hurumatul ihram). Maka, segala pekerjaan suci itu diharamkan oleh syara mengotorinya dengan perbuatan-perbuatan yang akan merusak kesuciannya. Akan tetapi, betapa pun sucinya, semua suasana itu kalau sekiranya kamu diserang terlebih dahulu, kamu wajib mengambil qishashnya, yaitu pukul lawan pukul, hantam lawan hantam. Lanjutan ayat menegaskan lagi, “Maka, barang-siapa yang melanggar kepada kamu hendaklah langgar pula atasnya, yang setinpal dengan pelanggarannya atas kamu itu" Melanggar di sini ialah memulai penyerangan.
Maksud tafsir dari ayat ini akan lebih jelas lagi apabila kita ketahui sebab turunnya. Menurut riwayat dari Ibnu Jarir, tafsiran dari Ibnu Abbas ialah bahwa ketika Rasulullah telah bermimpi bahwa beliau akan naik me-lakukan umrah dengan selamat maka pada tahun keenam dari Hijriyah beliau ajaklah 1.200 orang sahabat-sahabatnya menunaikan umrah itu, di dalam bulan Dzulqaidah, yaitu salah satu dari empat bulan suci (Dzulqaidah, Dzulhijjah, Muharram, dan bulan Rajab). Akan tetapi, sesampai di Hudaibiyah beliau dihambat melanjutkan perjalanan umrah itu. Beliau tidak boleh meneruskan perjalanan ke Mekah. Lalu, diadakan perundingan bahwa tahun itu mereka tidak boleh ke Mekah, tetapi tahun depan boleh! Karena tahun ini Dzulqaidah, mereka boleh ke Mekah bulan Dzulqaidah juga tahun depan. Inilah yang dimaksud dengan bulan yang mulia dengan bulan yang mulia. Artinya, bulan yang mulia diganti dengan bulan yang mulia pula.
Dalam Perjanjian Hudaibiyah diterangkan pula bahwa selama mengerjakan umrah itu orang Mekah tidak akan mengganggu, sesuai dengan peraturan suci yang telah berlaku berabad-abad. Bahkan, mereka bersedia me-ninggalkan kota selama kaum Muslimin di bawah pimpinan Rasulullah masih melakukan ibadah umrah. Maka, pada tahun ketujuh, Nabi dan pengiringnya melakukan Umratul Qadha itu, pengganti umrah yang tidak jadi. Pada waktu itulah turun ayat ini, memberikan peringatan kepada kaum Muslimin bahwa ibadah umrah itu wajib dilakukan, tidak boleh mundur, Sebagai tentara Islam yang telah banyak pengalaman dengan kaum musyrikin itu, mereka tidak boleh melupakan kemungkinan-kemungkinan yang bisa terjadi. Kaum Muslimin tidak boleh melanggar peraturan dan melanggar janji-janji yang telah ditandatangani kedua belah pihak. Akan tetapi, kemungkinan musuh melanggar janji ada saja. Kalau itu kejadian, tidaklah boleh kaum Muslimin lengah. Walaupun bulan yang mulia tahun yang lalu telah diganti dengan bulan yang mulia tahun ini, ada saja kemungkinan segala kemuliaan dan kesucian itu dirobek-robek oleh kaum musyrikin itu. Kalau ini kejadian bahwa segala kesucian dan kemuliaan itu ada qishashnya, gayung disambut, kata dijawab; kalau mereka melanggar terlebih dahulu, hendaklah tangkis dengan langgaran yang seimbang pula. Bagaimana yang mereka lakukan kepadamu, lakukan pula kepada mereka semacam itu.
“Dan takwalah kepada Allah, dan ketahuilah bahwa sesungguhnya Allah adalah beserta orang-orang yang takwa."
(ujung ayat 194)
(Bulan haram), artinya bulan suci harus dibalas pula (dengan bulan haram), maksudnya sebagaimana mereka memerangi kamu pada bulan suci, perangilah pula mereka pada bulan itu sebagai sanggahan atas sikap kaum muslimin yang menghormati bulan suci (dan pada semua yang patut dihormati) jamak dari hurmatun (berlaku hukum kisas), maksudnya bila kehormatan itu dilanggar, maka hendaklah dibalas dengan perbuatan yang setimpal (Maka barang siapa yang menyerang kamu) dalam suatu pelanggaran di tanah suci, di waktu ihram atau di bulan-bulan haram, (maka seranglah pula dia dengan suatu serangan yang seimbang dengan serangan terhadap kamu). Tindakan pembalasan itu disebut 'serangan' karena sama dengan timpalannya dalam bentuk dan rupa (Dan bertakwalah kepada Allah) dalam membela diri, jangan melampaui batas (Dan ketahuilah olehmu bahwa Allah bersama orang-orang yang bertakwa), yakni memberi bantuan dan kemenangan.
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