Ini adalah ayat pertama dari Al-Qur'an di mana para Sahabat (rta) Nabi (sw) yang telah bermigrasi dari Makkah (Muhajirun) diberi izin untuk melawan jika mereka mahu jika mereka diserang. Al-Quran mengatakan bahawa para sahabat (rta) ini telah diusir dari rumah mereka kerana mereka percaya bahawa Allah adalah Tuhan mereka dan oleh itu sama sekali tidak bersalah. Perbincangan sedikit menunjukkan bahawa ayat yang satu ini menggambarkan keseluruhan lembaran tuduhan terhadap orang Quraisy. Alasannya ialah tiada siapa yang sanggup meninggalkan rumahnya melainkan dia ditindas kerana tinggal di sana dan dengan itu dipaksa untuk berhijrah. Kata-kata بأنهم ظلموا (kerana mereka telah ditindas) merujuk kepada aspek ini, dan kerana penindasan kejam dan tidak berdosa ini, Al-Qur'an membenarkan orang Islam untuk memaksa untuk menentang pencerobohan.
Hak ini untuk menggunakan kekuasaan telah diberikan kepada umat Islam dalam kapasiti kolektif mereka. Setiap orang yang menghargai gaya linguistik Al-Quran mengetahui bahawa ayat-ayat yang memberi kuasa kepada orang Islam untuk menggunakan kekerasan tidak mengatasi mereka dalam kapasiti individu mereka. Seperti ayat-ayat yang menyebutkan hukuman, ayat-ayat ini juga membincangkan umat Islam sebagai masyarakat. Oleh itu, apa-apa langkah yang perlu diambil untuk menggunakan kekerasan mestilah berasal dari sistem kolektif mereka. Tiada seorang pun atau kumpulan mempunyai hak untuk mengambil langkah sendiri dalam hal ini bagi pihak umat Islam. Perkataan أذن (izin diberikan) dalam ayat yang disebutkan di atas Surah Hajj juga menunjukkan fakta bahawa soalan pertama dalam serangan bersenjata adalah justifikasi dan kebenaran. Yang Mahakuasa membenarkan umat Islam pada masa-masa untuk melawan Quryash hanya apabila umat Islam mempunyai kuasa politik yang teratur dalam bentuk negara walaupun penindasan besar melepaskan mereka. Akibatnya, pada masa ini juga, ini adalah pra-syarat penting perang. [1] Nabi (sws) dilaporkan berkata:
FootNote:
[1]. Pada masa ini, sesetengah orang telah menyangkal syarat yang diperlukan oleh pihak berkuasa negeri dengan mengutip serangan bersenjata yang dilancarkan oleh Abu Basir terhadap kaum Quraisy selepas gencatan Hudaybiyyah. Ini hanya boleh disebut sebagai kejahilan kepada Al-Qur'an dan sejarah yang telah ditetapkan. Menurut Al-Qur'an (8:72), Nabi (sws) dan umat Islam di Madinah tidak bertanggungjawab terhadap perbuatan dan perbuatan orang-orang yang tidak berhijrah ke Madinah. Selain itu, kita juga mendapati kenyataan keras Rasulullah (saw) tentang Abu Basir ketika dia kembali ke Madinah setelah membunuh salah seorang dari dua penjaga: ويل أمه مسعر حرب لو كان له احد (ibunya akan dikutuk, jika dia mendapati beberapa penyokong , dia pasti menyalakan api perang.) Lihat: Al-Bukhari, Al-Jami 'al-sahih, 447-450, (no 2731-2732).
[2]. Al-Bukhari, Al-Jami 'al-sahih, 489, (no 2957).
أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَإِنَّ اللَّهَ عَلَى نَصْرِهِمْ لَقَدِيرٌ الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ بِغَيْرِ حَقٍّ إِلَّا أَنْ يَقُولُوا رَبُّنَا اللَّهُ (22 :39-40)
Permission to take up arms is hereby granted to those who are attacked because they have been oppressed and God indeed has power to help them – those who have been unjustly driven from their homes, only because they said: “Our Lord is Allah.” (22:39-40)
This is the first verse of the Qur’an in which the Companions (rta) of the Prophet (sws) who had migrated from Makkah (the Muhajirun) were given permission to fight back if they wanted in case they were attacked. The Qur’an says that these Companions (rta) were driven out of their homes because they believed that Allah was their Lord and as such were totally innocent. A little deliberation shows that this one sentence depicts the whole charge-sheet against the Quraysh. The reason for this is that no one is willing to leave his home unless he is oppressed for living there and thereby utterly compelled to migrate. The words بِأَنَّهُمْ ظُلِمُوا (because they have been oppressed) refer to this very aspect, and it is because of this ruthless and unfounded oppression that the Qur’an allowed the Muslims to resort to force against aggression.
This right to use force has been given to the Muslims in their collective capacity. Every person who appreciates the linguistic style of the Qur’an knows that verses which authorize Muslims to use force do not address them in their individual capacity. Like the verses which mention punishments, these verses too address the Muslims as a community. Thus any step which is to be taken for use of force must originate from their collective system. No person or group has the right to take a step on its own in this regard on behalf of the Muslims. The word أُذِنَ(permission is granted) in the above quoted verse of Surah Hajj also points to the fact that the very first question in an armed offensive is that of justification and permission. The Almighty permitted the Muslims of those times to fight back the Quryash only when Muslims had political authority organized in the form of a state in spite of the tremendous oppression let loose upon them. Consequently, in these times also, this is an essential pre-requisite of war. [1] The Prophet (sws) is reported to have said:
إِنَّمَا الْإِمَامُ جُنَّةٌ يُقَاتَلُ مِنْ وَرَائِهِ وَيُتَّقَى بِهِA Muslim ruler is the shield [of his people]. An armed struggle can only be carried out under him and people should seek his shelter for themselves [in war].
FootNote:
[1]. In recent times, some people have refuted the requisite of state authority by citing the armed offensives launched by Abu Basir against the Quraysh after the truce of Hudaybiyyah. This can only be termed as ignorance to the Qur’an and established history. According to the Qur’an (8:72), the Prophet (sws) and the Muslims of the state of Madinah were not responsible for the actions and deeds of people who had not migrated to Madinah. Moreover, we even find the following harsh remarks of the Prophet (sws) about Abu Basir when he returned to Madinah after killing one of his two custodians: وَيْلُ أُمِّهِ مِسْعَرَ حَرْبٍ لَوْ كَانَ لَهُ اَحَدٌ (his mother be cursed, if he finds some supporters, he is bound to ignite the flames of war.) See: Al-Bukhari, Al-Jami‘ al-sahih, 447-450, (nos. 2731-2732).
[2]. Al-Bukhari, Al-Jami‘ al-sahih, 489, (no. 2957).
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