Menjawab Adadeh: Ali Sina, perampokan, penjarahan, atau bela diri?

Source: http://indonesia.faithfreedom.org/forum/viewtopic.php?t=860 

Adadeh wrote:

lihat juga terjemahan versi podrock disini : http://www.indonesia.faithfreedom.org/forum/viewtopic.php?p=164613#164 613 http://www.faithfreedom.org/Articles/sina/looting.htm Perampokan --------------------------------------------------------------------------------- Perampokan dalam Islam tidak dapat diterima, kecuali kalau itu dilakukan terhadap non-Muslim. Nah, kalau itu sih boleh. Setelah menikahi Khadijah yang kaya raya, Muhammad berhenti bekerja. Untuk mengurus keenam anak mereka berdua dan ketiga anaknya sendiri dari perkawinan sebelumnya, Khadijah tidak bekerja lagi. Muhammad tidak menjaga anak2. Dia menghabiskan hari2nya berkeliaran dalam gua2 untuk melamunkan dunia angan2nya sendiri. Karena tidak bekerja, Khadijah kehilangan kekayaannya. Ketika Muhammad hijrah ke Medina, dia adalah orang yang miskin. Semua pengikutnya juga miskin. Mereka adalah para budak atau pemuda2 yang tak puas dengan keadaan mereka sendiri. Pengikut2nya di Medina juga kebanyakan buruh2 kasar yang bekerja bagi para Yahudi dan mereka bukan orang mampu. Akan tetapi beberapa tahun kemudian, Muhammad jadi orang yang terkaya di Arabia, punya banyak sekali unta2, ternak2, budak2, istri2 dan segala harta benda. Dari mana dia bisa menjadi kaya dalam waktu yang sangat singkat? Dari perampokan dan penjarahan. Dia pertama-tama mulai menyerang kafilah2 pedagang Mekah dan lalu mengasingkan dan membantai suku2 Yahudi dan merampas barang kekayaan mereka. Akhirnya dia memerintah agar setiap orang bayar upeti atau uang perlindungan, kalau tidak akan dihukum keras. Beberapa ayat Qur?an menganjurkan Muslim untuk menyerang orang2 tak bersalah dan mengatakan pada mereka bahwa menjarah kekayaan korban adalah hadiah mereka di bumi dan nanti di surga mereka akan terima hadiah yang lebih banyak lagi. Allah menjanjikan kepada kamu harta rampasan yang banyak yang dapat kamu ambil, maka disegerakan-Nya harta rampasan ini untukmu dan Dia menahan tangan manusia dari (membinasakan)mu (agar kamu mensyukuri-Nya) dan agar hal itu menjadi bukti bagi orang-orang mu'min dan agar Dia menunjuki kamu kepada jalan yang lurus. [al-Fath 48:20] Dan apa saja harta rampasan (fai-i) yang diberikan Allah kepada RasulNya (dari harta benda) mereka, maka untuk mendapatkan itu kamu tidak mengerahkan seekor kudapun dan (tidak pula) seekor untapun, tetapi Allah yang memberikan kekuasaan kepada RasulNya terhadap apa saja yang dikehendakiNya. Dan Allah Maha Kuasa atas segala sesuatu. [al-Hashr 59:6] Maka makanlah dari sebagian rampasan perang yang telah kamu ambil itu, sebagai makanan yang halal lagi baik, dan bertakwalah kepada Allah; sesungguhnya Allah Maha Pengampun lagi Maha Penyayang. [al-Anfal 8:69]  Ayat2 ini dinyatakan untuk mendorong Muslim mengambil bagian dalam peperangan. Ayat2 ini menunjukkan orang2 seperti apakah Muslim2 pertama pada saat itu. Bagaimana mungkin orang yang meskipun hanya punya sedikit rasa kemanusiaan sekalipun dapat menerima bahwa Tuhan telah memberinya hak untuk menyerang orang2 tak berdosa, membunuhnya dan merampas istri2 dan harta bendanya sebagai jarahan perang? Tapi Muhammad tidak merasa malu untuk menjanjikan para pengikutnya jarahan perang yang dirampas dengan kekerasan dan cara yang sangat brutal. Awalnya, para pengikutnya ragu2, tapi lama kelamaan mereka kehilangan rasa sesalnya dan lalu menyerang, merampok dan membunuh dan akhirnya mendirikan suatu kerajaan yang seluruhnya semata-mata dibiayai oleh harta rampokan. Ayat2 di atas adalah perkataan2 kepala perampok dan bukan utusan Tuhan, kecuali kalau tuhan itu Setan. Para pengikut Muhammad tidak cukup cerdas untuk mempertanyakan moralitas dari tindakan pembunuhan orang2 tak berdosa dan merampok harta bendanya. Atau mungkin juga mereka terlalu puas dengan jarahan perang yang mereka dapat sehingga tidak merasa perlu lagi memikirkan moralitasnya. Tapi pertanyaan ini tentunya muncul dalam pikiran mereka yang punya susila. Mereka pasti telah bertanya bagaimana mungkin seseorang yang mengaku utusan Tuhan dapat dengan sah merampas barang milik orang lain. Bagi orang2 seperti ini, Muhammad punya jawaban yang sering digunakannya: itu adalah kehendak Tuhan. Jabir b. 'Abdullah al-Ansari melaporkan: Sang Nabi (SAW) berkata: Aku telah dianugerahi lima hal yang tidak diberikan pada siapapun sebelumnya (yakni): Setiap nabi dikirim khusus bagi masyarakatnya, sedangkan aku dikirim bagi semua yang merah dan yang hitam jarahan perang telah dibuat sah bagiku dan ini belum pernah disahkan sebelumnya bagi siapapun sebelum aku, dan bumi telah dijadikan suci dan murni dan mesjid bagiku, jadi kapanpun waktu sembahyang tiba bagi siapapun dari antaramu maka dia harus sembahyang di mana pun dia berada, dan aku telah dibantu oleh khidmat (yang membuat para musuh kewalahan) dari jarak (yang dibutuhkan seorang) sebulan untuk ditempuh dan aku telah dikaruniai perantaraan. Sahih Muslim 4:1058  Dibantu oleh khidmat berarti oleh teror! Di hadis yang lain dia berkata: ?Aku telah dimenangkan oleh teror (yang dimasukkan ke dalam hati para musuh), Bukhari 4:52:220  Pernyataan bahwa dia menang karena khidmat dan teror juga ditulis di Bukhari 1:7: 331. Hadis Sahih Bukhari 4:53:370 Dikisahkan oleh Abu Qatada: Kami berangkat bersama rombongan Rasul Allah di hari (perang) Hunain. Ketika kami bertemu musuh, kaum Muslim mundur dan aku melihat seorang pagan (penyembah berhala) meloncat menyergap seorang Muslim. Aku membalik dan mendekatinya dari belakang dan menebas bahunya dengan pedang. Dia (orang pagan itu) mendekatiku dan menyergapku begitu kuat sehingga aku merasa disergap kematian, tapi dia lalu mati dan melepaskanku. Aku mengikuti 'Umar bin Al Khattab dan bertanya (padanya), ?Mengapa orang2 melarikan diri?? Dia menjawab,?Ini adalah kehendak Allah,? Setelah orang2 kembali, sang Rasul duduk dan berkata,?Barang siapa yang telah membunuh seorang musuh dan dapat membuktikannya, dia akan dapat barang rampasannya (barang milik orang pagan yang dibunuh).? Aku berdiri dan berkata,?Siapa yang akan jadi saksiku?? dan lalu duduk. Sang Nabi berkata lagi,?Barang siapa yang telah membunuh seorang musuh dan dapat membuktikannya, dia akan dapat barang rampasannya.? Aku berdiri (lagi) dan berkata,?Siapa yang akan jadi saksiku?? dan lalu duduk. Lalu sang Nabi mengatakan hal yang sama untuk ketiga kalinya. Aku bangkit lagi dan Rasul Allah berkata,? O Abu Qatada! Apakah kisahmu?? Lalu aku menceritakan semua kisahku padanya. Seorang berdiri dan berkata,? O Rasul Allah! Dia mengatakan yang sebenarnya, dan barang orang yang dibunuhnya ada padaku. Jadi mohon bayarlah dia atas namaku.? Mendengar itu Abu Bakr As-Siddiq berkata,?Tidak, demi Allah, dia (Rasul Allah) tidak akan setuju untuk memberimu barang rampasan yang didapat oleh satu dari singa2 Allah yang bertempur demi Allah dan RasulNya.? Sang Nabi berkata,?Abu Bakr mengatakan yang benar.? Lalu Rasul Allah memberikan barang rampasan padaku. Aku jual peralatan perang (barang rampasan) dan uangnya kupakai membeli sebuah taman di Bani Salima, dan ini adalah milikku yang pertama, yang kuperoleh setelah aku memeluk Islam.  Begitulah caranya Islam berkembang. Dengan membunuh, merampok dan menjarah. Apakah bedanya antara pertemuan di atas yang dipimpin Muhammad dengan segerombolan pencuri berkumpul untuk membagi-bagi barang jarahan mereka? Dalam hal apa Muhammad lebih hebat daripada seorang kepala perampok? Dalam hal apa dia lebih unggul daripada kepala gangster mafia? Marilah kita pikirkan dulu. Marilah kita gunakan otak yang Tuhan karuniakan bagi kita. Apakah ini orang yang ingin kau ikuti? Dapatkah Tuhan membuat keputusan yang salah untuk memilih orang serendah Muhammad untuk jadi utusanNya? Dapatkah orang dengan moral dan nilai2 etika yang sedemikian rendah menjadi pedoman kemanusiaan? Dapatkah seorang pencuri mengajari kita kejujuran? Dapatkah seorang pembunuh menasehati kita tentang martabat dan kesucian hidup? Dapatkah seorang penindas wanita melindungi hak2 kaum wanita? Tidak heran jika dunia Islam kacau balau. Tidak heran mengapa semua negara2 Islam terbelakang, tak berbudaya, tak produktif dan miskin (minyak bukanlah kekayaan hasil kerja keras Muslim). Lihat bantahan Muslim atas tuduhan ini di DEBAT: Penjarahan atau Tidak ?

Membaca alur artikel yg terdapat di thread tsb hanya menyajikan logika yang berputar-putar. Sebenarnya saya sangat ingin sekali merespon rincian-rincian argumen mereka step by step dan detail per detail. 

Namun berhubung saya masih banyak pekerjaan lain maka akan saya rangkum saja jawaban terhadap tuduhan-tuduhan dan khayalan-khayalan mereka... 

Respon 1 

Hadis yang mereka tampilkan: 

Sahih Bukhari Volume 4, Book 52, Number 220: 

Narrated Abu Huraira: 

Allah's Apostle said, "I have been sent with the shortest expressions bearing the widest meanings, and I have been made victorious with terror (cast in the hearts of the enemy), and while I was sleeping, the keys of the treasures of the world were brought to me and put in my hand." Abu Huraira added: Allah's Apostle has left the world and now you, people, are bringing out those treasures (i.e. the Prophet did not benefit by them). 

Rupanya Ali Sina 'pintar' mengutip tapi kurang berpikir bahwa yang dimaksud teror tersebut adalah perasaan gentar yang dirasakan oleh musuh sesuai dengan penjelasan yang ditambahkan oleh komentator hadis. 

Pengertian tsb dapat ditunjukkan dengan hadis lain sbb: 

Sahih Bukhari Volume 9, Book 87, Number 127: 

Narrated Abu Huraira: 

The Prophet said, "I have been given the keys of eloquent speech and given victory with awe (cast into the hearts of the enemy), and while I was sleeping last night, the keys of the treasures of the earth were brought to me till they were put in my hand." Abu Huraira added: Allah's Apostle left (this world) and now you people are carrying those treasures from place to place. 

Awe adalah berarti keseganan atau rasa hormat, yang mana perasaan ini dikandung oleh para musuh. Dan rasa segan ini timbul karena kharisma dan kewibawaan seorang rasul Allah yang mampu menggetarkan jiwa lawan-lawannya.. 

Selanjutnya tentang ayat [al-Hashr 59:6] maka cukup saya kutipkan penjelasan dari Syaikh Maududi, 

http://www.usc.edu/dept/msa/quran/maududi/mau59.html#S59 : 

Quote:

Period of Revelation Bukhari and Muslim contain a tradition from Hadrat Sa'id bin Jubair to the effect "When I asked Hadrat Abdullah bin Abbas about Surah Al-Hashr, he replied that it was sent down concerning the battle against the Bani an-Nadir just as Surah Al-Anfal was sent down concerning the Battle of Badr. In another tradition from Hadrat Sa'id bin Jubair, the words cited from Ibn Abbas (may Allah be pleased with him) are: Qul: Surah an-Nadir: Say, it is Surah an-Nadir." The same thing has been related also from Mujahid, Qatadah, Zuhri, Ibn Zaid, Yazid bin Ruman, Muhammad bin Ishaq and others. They are unanimous that the followers of the Book whose banishment has been mentioned in it, imply the Bani an-Nadir. Yazid bin Ruman, Mujahid and Muhammad bin Ishaq have stated that this whole Surah, from beginning to end, came down concerning this very battle. As for the question as to when this battle took place, Imam Zuhri has stated on the authority of Urwah bin Zubair that it took place six months after the Battle of Badr. However, Ibn Sa'd, Ibn Hisham and Baladhuri regard it as an event of Rabi' al-Awwal, A. H. 4, and the same is correct. For all traditions agree that this battle took place after the incident of Bi'r Ma'unah, and historically also it is well known that the incident of Bir Ma'unah occurred after the Battle of Uhud and not before it. Historical Background In order to understand the subject matter of this Surah well, it is necessary to have a look at the history of the Madinah and Hejaz Jews, for without it one cannot know precisely the real causes of the Holy Prophet's dealing with their different tribes the way he did. No authentic history of the Arabian Jews exists in the world. They have not left any writing of their own in the form of a book or a tablet which might throw light on their past, nor have the Jewish historians and writers of the non-Arab world made any mention of them, the reason being that after their settlement in the Arabian peninsula they had detached themselves from the main body of the nation, and the Jews of the world did not count them as among themselves. For they had given up Hebrew culture and language, even the names, and adopted Arabism instead. In the tablets that have been unearthed in the archaeological research in the Hejaz no trace of the Jews is found before the first century of the Christian era, except for a few Jewish names. Therefore, the history of the Arabian Jews is based mostly on the verbal traditions prevalent among the Arabs most of which bad been spread by the Jews themselves. The Jews of the Hejaz claimed that they had come to settle in Arabia during the last stage of the life of the Prophet Moses (peace be upon him). They said that the Prophet Moses had despatched an army to expel the Amalekites from the land of Yathrib and had commanded it not to spare even a single soul of that tribe. The Israelite army carried out the Prophet's command, but spared the life of a handsome prince of the Amalekite king and returned with him to Palestine. By that time the Prophet Moses had passed sway. His successors took great exception to what the army had done, for by sparing the life of an Amalekite it had clearly disobeyed the Prophet and violated the Mosaic law. Consequently, they excluded the army from their community, and it had to return to Yathrib and settle there for ever.(Kitab al-Aghani, vol. xix, p. 94). Thus the Jews claimed that they had been living in Yathrib since about 1200 B.C. But, this had in fact no historical basis and probably the Jews had invented this story in order to overawe the Arabs into believing that they were of noble lineage and the original inhabitants of the land. The second Jewish immigration, according to the Jews, took, place in 587 BC. when Nebuchadnezzer, the king of Babylon, destroyed Jerusalem and dispersed the Jews throughout the world. The Arab Jews said that several of their tribes at that time had come to settle in Wadi al-Qura, Taima, and Yathrib.(Al-Baladhuri, Futuh al-Buldan). But this too has no historical basis. By this also they might have wanted to prove that they were the original settlers of the area. As a matter of fact, what is established is that when in A. D. 70 the Romans massacred the Jews in Palestine, and then in A. D. 132 expelled them from that land, many of the Jewish tribes fled to find an asylum in the Hejaz, a territory that was contiguous to Palestine in the south. There, they settled wherever they found water springs and greenery, and then by intrigue and through money lending business gradually occupied the fertile lands. Ailah, Maqna, Tabuk, Taima, Wadi al Qura, Fadak and Khaiber came under their control in that very period, and Bani Quraizah, Bani al-Nadir, Bani Bahdal, and Bani Qainuqa also came in the same period and occupied Yathrib. Among the tribes that settled in Yathrib the Bani al Nadir and the Bani Quraizah were more prominent for they belonged to the Cohen or priest class. They were looked upon as of noble descent and enjoyed religious leadership among their co- religionists. When they came to settle in Madinah there were some other tribes living there before, whom they subdued and became practically the owners of this green and fertile land. About three centuries later, in A. D. 450 or 451, the great flood of Yaman occurred which has been mentioned in vv. 16-17 of Surah Saba above. As a result of this different tribes of the people of Saba were compelled to leave Yaman and disperse in different parts of Arabia. Thus, the Bani Ghassan went to settle in Syria, Bani Lakhm in Hirah (Iraq), Bani Khuzaah between Jeddah and Makkah and the Aus and the Khazraj went to settle in Yathrib. As Yathrib was under Jewish domination, they at first did not allow the Aus and the Khazraj to gain a footing and the two Arab tribes had to settle on lands that had not yet been brought under cultivation, where they could hardly produce just enough to enable them to survive. At last, one of their chiefs went to Syria to ask for the assistance of their Ghassanide brothers; he brought an army from there and broke the power of the Jews. Thus, the Aus and the Khazraj were able to gain complete dominance over Yathrib, with the result that two of the major Jewish tribes, Bani an-Nadir and Bani Quraizaha were forced to take quarters outside the city. Since the third tribe, Bani Qainuqa, was not on friendly terms with the other two tribes, it stayed inside the city as usual, but had to seek protection of the Khazraj tribe. As a counter measure to this Bani an- -Nadir and Bani Quraizah took protection of the Aus tribe so that they could live in peace in the suburbs of Yathrib. Before the Holy Prophet's arrival at Madinah until his emigration the following were the main features of the Jews position in Hejaz in general and in Yathrib in particular: 1. In the matter of language, dress, civilization and way of life they had completely adopted Arabism, even their names had become Arabian. Of the 12 Jewish tribes that had settled in Hejaz, none except the Bani Zaura retained its Hebrew name. Except for a few scattered scholars none knew Hebrew. In fact, there is nothing in the poetry of the Jewish poets of the pre-Islamic days to distinguish it from the poetry of the Arab poets in language, ideas and themes. They even inter-married with the Arabs. In fact, nothing distinguished them from the common Arabs except religion. Notwithstanding this, they had not lost their identity among the Arabs and had kept their Jewish prejudice alive most ardently and jealously. They had adopted superficial Arabism because they could not survive in Arabia without it. 2. Because of this Arabism the western orientalists have been misled into thinking that perhaps they were not really Israelites but Arabs who had embraced Judaism, or that at least majority of them consisted of the Arab Jews. But there is no historical proof to show that the Jews ever engaged in any proselytizing activities in Hejaz, or their rabbis invited the Arabs to embrace Judaism like the Christian priests and missionaries. On the contrary, we see that they prided themselves upon their Israelite descent and racial prejudices. They called the Arabs the Gentiles, which did not mean illiterate or uneducated but savage and uncivilized people. They believed that the Gentiles did not possess any human rights; these were only reserved for the Israelites, and therefore, it was lawful and right for the Israelites to defraud them of their properties by every fair and foul means. Apart from the Arab chiefs, they did not consider the common Arabs fit enough to have equal status with them even if they entered Judaism. No historical proof is available, nor is there any evidence in the Arabian traditions, that some Arab tribe or prominent clan might have accepted Judaism. However, mention has been made of some individuals, who had become Jews. The Jews, however, were more interested in their trade and business than in the preaching of their religion. That is why Judaism did not spread as a religion and creed in Hejaz but remained only as a mark of pride and distinction of a few Israelite tribes. The Jewish rabbis, however, had a flourishing business in granting amulets and charms, fortune telling and sorcery, because of which they were held in great awe by the Arabs for their "knowledge" and practical wisdom. 3. Economically they were much stronger than the Arabs. Since they bad emigrated from more civilized and culturally advanced countries of Palestine and Syria, they knew many such arts as were unknown to the Arabs; they also enjoyed trade relations with the outside world. Hence, they had captured the business of importing grain in Yathrib and the upper Hejaz and exporting dried dates to other countries. Poultry farming and fishing also were mostly under their controls They were good at cloth weaving too. They had also set up wine shops here and there, where they sold wine which they imported from Syria. The Bani Qainuqa generally practised crafts such as that of the goldsmith, blacksmith and vessel maker. In all these occupations, trade and business these Jews earned exorbitant profits, but their chief occupation was trading in money lending in which they had ensnared the Arabs of the surrounding areas. More particularly the chiefs and elders of the Arab tribes who were given to a life of pomp, bragging and boasting on the strength of borrowed money were deeply indebted to them. They lent money on high rates of interest and then would charge compound interest, which one could hardly clear off once one was involved in it. Thus, they had rendered the Arabs economically hollow, but it had naturally induced a deep rooted hatred among the common Arabs against the Jews. 4. The demand of their trade and economic interests was that they should neither estrange one Arab tribe by befriending another, nor take part in their mutual wars. But, on the other hand, it was also in their interests, that they should not allow the Arabs to be united and should keep them fighting and entrenched against each other, for they knew that whenever the Arab tribes united, they would not allow them to remain in possession of their 1large properties, gardens and fertile lands, which they had come to own through their profiteering and money lending business. Furthermore, each of their tribes also had to enter into alliance with one or another powerful Arab tribe for the sake of its own protection so that no other powerful tribe should overawe it by its might. Because of this they had not only to take part in the mutual wars of the Arabs but they often had to go to war in support of the Arab tribe to which their tribe was tied in alliance against another Jewish tribe which was allied to the enemy tribe. In Yathrib the Bani Quraizah and the Bani an-Nadir were the allies of the Aus while the Bani Qainuqa of the Khazraj. A little before the Holy Prophet's emigration, these Jewish tribes had confronted each other in support of their respective allies in the bloody war that took place between the Aus and the Khazraj at Buath. Such were the conditions when Islam came to Madinah, and ultimately an Islamic State came into existence after the Holy Prophet's (upon whom be Allah's peace) arrival there. One of the first things that he accomplished soon after establishing this state was unification of the Aus and the Khazraj and the Emigrants into a brotherhood, and the second was that he concluded a treaty between the Muslims and the Jews on definite conditions, in which it was pledged that neither party would encroach on the rights of the other, and both would unite in a joint defense against the external enemies. Some important clauses of this treaty are as follows, which clearly show what the Jews and the Muslims had pledged to adhere to in their mutual relationship: "The Jews must bear their expenses and the Muslims their expenses. Each must help the other against anyone who attacks the people of this document. They must seek mutual advice and consultation, and loyalty is a protection against treachery. They shall sincerely wish one another well. Their relations will be governed by piety and recognition of the rights of others, and not by sin and wrongdoing. The wronged must be helped. The Jews must pay with the believers so long as the war lasts. Yathrib shall be a sanctuary for the people of this document. If any dispute or controversy likely to cause trouble should arise, it must be referred to God and to Muhammad the Apostle of God; Quraish and their helpers shall not be given protection. The contracting parties are bound to help one another against any attack on Yathrib; Every one shall be responsible for the defence of the portion to which he belongs" (lbn Hisham, vol. ii, pp. 147 to 150). This was on absolute and definitive covenant to the conditions of which the Jews themselves had agreed. But not very long after this they began to show hostility towards the Holy Prophet of Allah (upon whom be Allah's peace) and Islam and the Muslims, and their hostility and perverseness went on increasing day by day. Its main causes were three: First, they envisaged the Holy Prophet (upon whom be Allah's peace) merely as a chief of his people, who should be content to have concluded a political agreement with them and should only concern himself with the worldly , interests of his group. But they found that he was extending an invitation to belief in Allah and the Apostleship and the Book (which also included belief in their own Prophets and scriptures), and was urging the people to give up disobedience of Allah and adopt obedience to the Divine Commands and abide by the moral laws of their own prophets. This they could not put up with. They feared that if this universal ideological movement gained momentum it would destroy their rigid religiosity and wipe out their racial nationhood. Second, when they saw that the Aus and the Khazraj and the Emigrants were uniting into a brotherhood and the people from the Arab tribes of the surrounding areas, who entered Islam, were also joining this Islamic Brotherhood of Madinah and forming a religious community, they feared that the selfish policy that they had been following of sowing discord between the Arab tribes for the promotion of their own well being and interests for centuries, would not work in the new system, but they would face a united front of the Arabs against which their intrigues and machinations would not succeed. Third, the work that the Holy Messenger of Allah (upon whom be Allah's 'peace) was carrying out of reforming the society and civilization included putting an end to all unlawful methods" in business and mutual dealings. More than that; he had declared taking and giving of interest also as impure and unlawful earning. This caused them the fear that if his rule became established in Arabia, he would declare interest legally forbidden, and in this they saw their own economic disaster and death. For these reasons they made resistance and opposition to the Holy Prophet their national ideal. They would never hesitate to employ any trick and machination, any device and cunning, to harm him. They spread every kind of falsehood so as to cause distrust against him in the people's minds. They created every kind of doubt, suspicion and misgiving in the hearts of the new converts so as to turn them back from Islam. They would make false profession of Islam and then would turn apostate so that it may engender more and more misunderstandings among the people against Islam and the Holy Prophet (upon whom be Allah's peace). They would conspire with the hypocrites to create mischief and would cooperate with every group and tribe hostile to Islam. They would create rifts between the Muslims and would do whatever they could to stir them up to mutual feuds and fighting. The people of the Aus and the Khazraj tribes were their special target, with whom they had been allied for centuries. Making mention of the war of Buath before them they would remind them of their previous enmities so that they might again resort to the sword against each other and shatter their bond of fraternity into which Islam had bound them. They would resort to every kind of deceit and fraud in order to harm the Muslims economically. Whenever one of those with whom that had business dealings, would accept Islam, they would do whatever they could to cause him financial loss. If he owed them something they would worry and harass him by making repeated demands, and if they owed him something, they would withhold the payment and would publicly say that at the time the bargain was made he professed a different religion, and since he had changed his religion, they were no longer under any obligation towards him. Several instances of this nature have been cited in the explanation of verse 75 of Surah Al Imran given in the commentaries by Tabari, Nisaburi, Tabrisi and in Ruh al Ma'ani. They had adopted this hostile attitude against the covenant even before the Battle of Badr. But when the Holy Prophet (upon whom be Allah's peace) and the Muslims won a decisive victory over the Quraish at Badr, they were filled with grief and anguish, malice and anger. They were in fact anticipating that in that war the powerful Quraish would deal a death blow to the Muslims. That is why even before the news of the Islamic victory reached Madinah they had begun to spread the rumor that the Holy Prophet (upon whom be Allah's peace) had fallen a martyr and the Muslims had been routed, and the Quraish army under Abu Jahl was advancing on Madinah. But when the battle was decided against their hopes and wishes, they burst with anger and grief. Ka'b bin Ashraf, the chief of the Bani an-Nadir, cried out:"By God, if Muhammad has actually killed these nobles of Arabia, the earth's belly would be better for us than its back." Then he went to Makkah and incited the people to vengeance by writing and reciting provocative elegies for the Quraish chiefs killed at Badr. Then he returned to Madinah and composed lyrical verses of an insulting nature about the Muslim women. At last, enraged with his mischief, the Holy Prophet (upon whom be Allah's peace) sent Muhammad bin Maslamah Ansari in Rabi al-Awwal, A. H. 3, and had him slain. (Ibn Sad, Ibn Hisham, Tabari). The first Jewish tribe which, after the Battle of Badr, openly and collectively broke their covenant were the Bani Qainuqa. They lived in a locality inside the city of Madinah. As they practised the crafts of the goldsmith, blacksmith and vessel maker, the people of Madinah had to visit their shops fairly frequently. They were proud of their bravery and valor. Being blacksmiths by profession even their children were well armed, and they could instantly muster 700 fighting men from among themselves. They were also arrogantly aware that they enjoyed relations of confederacy with the Khazraj and Abdullah bin Ubbay, the chief of the, Khazraj, was their chief supporter. At the victory of Badr, they became so provoked that they began to trouble and harass the Muslims and their women in particular, who visited their shops. By and by things came to such a pass that one day a Muslim woman was stripped naked publicly in their bazaar. This led to a brawl in which a Muslim and a Jew were killed. Thereupon the Holy Prophet (upon whom be Allah's peace) himself visited their locality, got them together and counseled them on decent conduct. But the reply that they gave was; "O Muhammad, you perhaps think we are like the Quraish; they did not know fighting; therefore, you overpowered them. But when you come in contact with us, you will see how men fight."This was in clear words a declaration of war. Consequently, the Holy Prophet (upon whom be Allah's peace) laid siege to their quarters towards the end of Shawwal (and according to some others, of Dhi Qa'dah) A. H. 2. The siege had hardly lasted for a fortnight when they surrendered and all their fighting men were tied and taken prisoners. Now Abdullah bin Ubayy came up in support of them and insisted that they should be pardoned. The Holy Prophet conceded his request and decided that the Bani Qainuqa would be exiled from Madinah leaving their properties, armour and tools of trade behind. (Ibn Sa'd, Ibn Hisham, Tarikh Tabari). For some time after these punitive measures (i. e. the banishment of the Qainuqa and killing of Ka'b bin Ashraf the Jews remained so terror stricken that they did not dare commit any further mischief. But later when in Shawwal, A. H. 3, the Quraish in order to avenge themselves for the defeat at Badr, marched against Madinah with great preparations, and the Jews saw that only a thousand men had marched out with the Holy Prophet (upon whom be Allah's peace) as against three thousand men of the Quraish, and even they were deserted by 300 hypocrites who returned to Madinah, they committed the first and open breach of the treaty by refusing to join the Holy Prophet in the defense of the city although they were bound to it. Then, when in the Battle of Uhud the Muslims suffered reverses, they were further emboldened. So much so that the Bani an-Nadir made a secret plan to kill the Holy Prophet (upon whom be Allah's peace) though the plan failed before it could be executed. According to the details, after the incident of Bi'r Maunah (Safar, A. H. 4) Amr bin Umayyah Damri slew by mistake two men of the Bani Amir in retaliation, who actually belonged to a tribe which was allied to the Muslims, but Amr had mistaken them for the men of the enemy. Because of this mistake their blood money became obligatory on the Muslims. Since the Bani an-Nadir were also a party in the alliance with the Bani Amir, the Holy Prophet (upon whom be Allah's peace) went to their clan along with some of his Companions to ask for their help in paying the blood money. Outwardly they agreed to contribute, as he wished, but secretly they plotted that a person should go up to the top of the house by whose wall the Holy Prophet was sitting and drop a rock on him to kill him. But before they could execute their plan, Allah informed him in time and be immediately got up and returned to Madinah. Now there was no question of showing them any further concession. The Holy Prophet at once sent to them the ultimatum that the treachery they had meditated against him had come to his knowledge; therefore, they were to leave Madinah within ten days; if anyone of them was found staying behind in their quarters, he would be put to the sword. Meanwhile Abdullah bin Ubayy sent them the message that he would help them with two thousand men and that the Bani Quraizah and Bani Ghatafan also would come to their aid; therefore, they should stand firm and should not go. On this false assurance they responded to the Holy Prophet's ultimatum saying that they would not leave Madinah and he could do whatever was in his power. Consequently, in Rabi' al-Awwal, A. H. 4, the Holy Prophet (upon whom be Allah's peace) laid siege to them, and after a few days of the siege (which according to some traditions were 6 and according to others 15 days) they agreed to leave Madinah on the condition that they could retain all their property which they could carry on thee camels, except the armor. Thus, Madinah was rid of this second mischievous tribe of Jews. Only two of the Bani an-Nadir became Muslims and stayed behind. Others went to Syria and Khaiber. This is the event that has been discussed in this Surah. Theme and Subject Matter The theme of the Surah as stated above, is an appraisal of the battle against the Bani an Nadir. In this, on the whole, four things have been discussed. 1. In the first four verses the world has been, admonished to take heed of the fate that had just befallen the Bani an-Nadir. A major tribe which was as strong in numbers as the Muslims, whose people boasted of far more wealth and possession who were by no means ill equipped militarily and whose forts were well fortified could not stand siege even for a few Days, and expressed their readiness to accept banishment from their centuries old, well established settlement even though not a single man from among them was slain. Allah says that this happened not because of any power possessed by the Muslims but because the Jews had tried to resist and fight Allah and His Messenger, and those who dare to resist the power of Allah, always meet with the same fate. 2. In verse 5, the rule of the law of war that has been enunciated is: the destruction caused in the enemy territory for military purposes does not come under "spreading mischief in the earth." 3. In vv 6-10 it has been stated how the lands and properties which come under the control of the Islamic State as a result of war or peace terms, are to be managed. As it was the first ever occasion that the Muslims took control of a conquered territory, the law concerning it was laid down for their guidance. 4. In vv. 11-17 the attitude that the hypocrites had adopted on the occasion of the battle against the Bani an-Nadir has been reviewed and the causes underlying it have been pointed out. 5. The whole of the last section (vv. 18-24) is an admonition for all those people who had professed to have affirmed the faith and joined the Muslim community, but were devoid of the true spirit of the faith. In it they have been told what is the real demand of the Faith, what is the real difference between piety and wickedness, what is the place and importance of the Quran which they professed to believe in, and what are the attributes of God in Whom they claimed to have believed.

Adadeh and Ali Sina wrote:

Dalam Konvensi Internasional th 1949 di Jenewa, korban perang harus mendapatkan perlindunganj. Konvensi ini melarang kekerasan terhadap nyawa/badan, termasuk penyanderaan terhdp pihak kalah dan pembunuhan dgn cara mutilasi dan bentuk2 siksaan lainnya. Dikatakan bahwa korban luka2 dan sakit harus dipisahkan dan dirawat. Mereka yang melanggar ketentuan ini akan dituduh sbg penjahat perang dan harus dibawa ke pengadilan. Jadi menurut Konvensi ini; Muhamad adalah penjahat perang. Ia menyandera tawanan perang dan menuntut pembayaran dan mengancam akan membunuh mereka. Ia memotong2i tubuh mereka, menyiksa dan membunuh tawanan perang. Kenyataannya, kata "perang" sebenarnya salah kaparah. "Perang2" Muhamad faktanya adalah qazwah (serangan ofensif). Korban2nya tidak mendapat peringatan. Sering tidak ada permusuhan antara keduanya. Mereka tidak menyangka dan tidak siap menghadapi serangan Muslim. Mereka dirampok dan sbg orang2 tidak bersenjata (unarmed civilians) dan bukan tentara dalam medan perang(combatants) mereka tetap dibunuh.

Secara prinsipil, ketika ajaran Islam semakin lengkap seiring berjalannya waktu (ajaran Islam diturunkan bertahap selama hampir 23 tahun) mempunyai etika-etika sebagai berikut: 

1. Mutilasi tidak diperbolehkan dalam Islam: 

Sahih Muslim Book 019, Number 4294: 

It has been reported from Sulaiman b. Buraid through his father that when the Messenger of Allah (may peace be upon him) appointed anyone as leader of an army or detachment he would especially exhort him to fear Allah and to be good to the Muslims who were with him. He would say: Fight in the name of Allah and in the way of Allah. Fight against those who disbelieve in Allah. Make a holy war, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the children. When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them. Then invite them to migrate from their lands to the land of Muhairs and inform them that, if they do so, they shall have all the privileges and obligations of the Muhajirs. If they refuse to migrate, tell them that they will have the status of Bedouin Muilims and will be subjected to the Commands of Allah like other Muslims, but they will not get any share from the spoils of war or Fai' except when they actually fight with the Muslims (against the disbelievers). If they refuse to accept Islam, demand from them the Jizya. If they agree to pay, accept it from them and hold off your hands. If they refuse to pay the tax, seek Allah's help and fight them. When you lay siege to a fort and the besieged appeal to you for protection in the name of Allah and His Prophet, do not accord to them the guarantee of Allah and His Prophet, but accord to them your own guarantee and the guarantee of your companions for it is a lesser sin that the security given by you or your companions be disregarded than that the security granted in the name of Allah and His Prophet be violated When you besiege a fort and the besieged want you to let them out in accordance with Allah's Command, do not let them come out in accordance with His Command, but do so at your (own) command, for you do not know whether or not you will be able to carry out Allah's behest with regard to them. 

2. Memperlakukan para tawanan dengan baik: 

Sahih Bukhari Volume 4, Book 52, Number 252: 

Narrated Jabir bin 'Abdullah: 

When it was the day (of the battle) of Badr, prisoners of war were brought including Al-Abbas who was undressed. The Prophet looked for a shirt for him. It was found that the shirt of 'Abdullah bin Ubai would do, so the Prophet let him wear it. That was the reason why the Prophet took off and gave his own shirt to 'Abdullah. (The narrator adds, "He had done the Prophet some favor for which the Prophet liked to reward him.") 

3. Memperingatkan musuh sebelum berperang: 

Sahih Bukhari Volume 4, Book 56, Number 840: 

Narrated Anas bin Malik: 

Allah's Apostle reached Khaibar in the early morning and the people of Khaibar came out with their spades, and when they saw the Prophet they said, "Muhammad and his army!" and returned hurriedly to take refuge in the fort. The Prophet raised his hands and said, "Allah is Greater! Khaibar is ruined ! If we approach a nation, then miserable is the morning of those who are warned." 

Adadeh and Ali Sina wrote:

Saat Nadr ibn Harith--sepupu Muhamad yang suka mengoloknya--ditangkap dalam Pertempuran Badr, Musab--anak buah Muhamad-- mengikat tangan Nadr dan membawanya kehadapan Muhamad. Musab mengingatkan nabi bahwa Nadr menolak Islam dan menghina Muhamad. ?Ah? kata Nadr, ?pun jika kaum Quraish menjadikan anda tawanan, mereka tidak akan pernah meghukum mati anda !? ?Sekalipun begitu?, jawab Musab, ?Saya tidak seperti anda; Islam menghapuskan segala hubungan (Islam has rent all bonds asunder)?. ?Idrab anqihu !! ? (pancung lehernya !!) teriak Muhamad dengan nafsu darah di matanya setelah melihat Nadr yang naas itu. Dan kepalanyapun mental... tubuhnya dilemparkan kedalam sumur dgn korban2 lainnya. Tawanan lain dalan pertempuran itu adalah Oqba. Ketika ia dibawa utk eksekusi, ia bertanya mengapa ia harus diperlakukan lebih kejam dari tawanan lain. "Karena permusuhan anda terhadap Allah dan RasulNya," jawab Muhamad. "Dan bgm dgn anak gadis saya ?? (And my little girl!)" teriak Oqba, "siapa yang akan mengurusnya ? " - "API NERAKA!" kata penjajah biadab itu; dan seketika itu pula korbannya dibanting ke tanah dan darah mengalir dari tenggorokannya. Lalu Muhamad MEMUJI ALLAH ?SAYA BERSYUKUR KPD ALLAH YANG MEMBUNUHMU, DAN DGN DEMIKIAN MEMBUAT NYAMAN MATA SAYA." [Waqidi, p108] Ini jelas kelakuan seorang psychopath narsistik. Ia tidak rela memaafkan mereka yang menghinanya dan melukai ego raksasanya.

Narasi diatas tidak mempunyai sanad (artinya sumber beritanya tidak disaring/tidak reliabel), dimana di masyarakat yang plural bisa beredar banyak isu-isu, termasuk isu miring kaum hipokrit dan musuh-musuh Islam dan waqidi adalah salah seorang narator yang buruk hapalannya, dapat dibaca keterangannya di:http://www.islamic-awareness.org/Polemics/sverses.html 

ali5196 and Ali Sina wrote:

Di tahun ke delapan Hijrah, setelah orang2 Mekah menyerah, Muhammad menyerang suku besar Hawazin yang hidup di lembah Hunain. Dia menangkap kaum wanita dan anak dan semua harta-benda mereka setelah kaum prianya melarikan diri untuk menyelamatkan diri. Ibn Ishaq menulis: Lalu seorang utusan Hawazin datang padanya di al-Ji?rana di mana dia menahan 6.000 wanita dan anak2, dan domba2 dan unta2 yang tak terhitung banyaknya. Untuk melembutkan hatinya, utusan ini yang datang bersama Shima, saudara perempuan angkat Muhammad, mengingatkan dia bahwa dia dulu tumbuh besar diantara mereka selama lima tahun pertama hidupnya dan bagaimana dulu mereka mengurusnya dan sekarang seharusnya dia tidak membalas jasa mereka dengan cara menyerang dan menahan para wanita dan anak2 mereka. Salah seorang dari mereka berkata: Kasihanilah kami, rasul Allah, dengan murah hati, sebab kaulah kami berharap dan memohon belas kasihan. Kasihanilah orang2 yang nasibnya telah disengsarakan, keadaan diri mereka hancur oleh penderitaan. Muhammad memerintahkan mereka untuk menerima Islam dan memberi mereka dua pilihan: ?Yang mana yang paling kau sayangi? Anak2mu dan istri2mu atau ternakmu?? Mereka menjawab,?Kamu beri kami pilihan antara ternak kami dan kehormatan kami? Tidak, serahkan kembali istri2 dan anak2 kami, karena itulah yang paling kami kasihi.?  Sungguh dia binatang yang menjijikan! Muhammad meninggalkan Hawazin dan membagi-bagikan seluruh harta benda rampasan yang besar diantara para pemuka Mekah untuk ?membuat Islam terasa lebih manis dalam mulut2 mereka.?

Ali Sina memang asbun dan penyesat tulen. Mari lihat kronologis peristiwanya: 

Sahih Bukhari Volume 3, Book 38, Number 503: 

Narrated Marwan bin Al-Hakam and Al-Miswar bin Makhrama: 

When the delegates of the tribe of Hawazin after embracing Islam, came to Allah's Apostle, he got up. They appealed to him to return their properties and their captives. Allah's Apostle said to them, "The most beloved statement to me is the true one. So, you have the option of restoring your properties or your captives, for I have delayed distributing them." The narrator added, Allah's Apostle c had been waiting for them for more than ten days on his return from Taif. When they realized that Allah's Apostle would return to them only one of two things, they said, "We choose our captives." So, Allah's Apostle got up in the gathering of the Muslims, praised Allah as He deserved, and said, "Then after! These brethren of yours have come to you with repentance and I see it proper to return their captives to them. So, whoever amongst you likes to do that as a favor, then he can do it, and whoever of you wants to stick to his share till we pay him from the very first booty which Allah will give us then he can do so." The people replied, "We agree to give up our shares willingly as a favor for Allah's Apostle." Then Allah's Apostle said, "We don't know who amongst you has agreed and who hasn't. Go back and your chiefs may tell us your opinion." So, all of them returned and their chiefs discussed the matter with them and then they (i.e. their chiefs) came to Allah's Apostle to tell him that they (i.e. the people) had given up their shares gladly and willingly. 

ali5196 and Ali Sina wrote:

Contoh hadis: Muslim 19, 4345 Diriwayahkan atas otoritas Salama (b. al-Akwa') yg mengatakan: Kami bertempur melawan kaum Fazara dan Abu Bakr adalah panglima kami. Ia ditunjuk Rasulullah (saw). Saat kami hanya berjarak satu jam dari sumber air musuh, Abu Bakr memerintahkan penyerangan. Kami berhenti pd malam hari dan lalu kami menyerang dari semua arah dan sampai pada sumber air tempat berlangsungnya pertempuran. Beberapa musuh tewas dan beberapa ditahan. Saya melihat sekelompok orang yg terdiri dari wanita dan anak2.Saya khawatir mereka melarikan diri ke gunung sebelum saya bisa meraih mereka, shg saya menembakkan panah antara mereka dan gunung tsb. Ketika merkea melihat panah itu, mereka berhenti. Shg saya menangkapi mereka. Diantara mereka ada wanita dari Banu Fazara. Ia mengenakan mantel kulit. Puterinya, gadis yg paling cantik di Arabia, berada didekatnya. Saya membawa mereka ke Abu Bakr yg memberikan gadis itu kpd saya sbg hadiah. Jadi kami tiba di Medinah. Saya belum menelanjanginya ketika Rasulullah (saw) melihat saya di jalanan dan mengatakan: BERIKAN GADIS ITU (kpd saya), O Salama. Saya mengatakan: Rasulullah, ia membuat saya terkagum. Saya belum menelanjanginya. Hari berikutnya, Rasulullah (saw) berpapasan kembali dgn saya di jalanan. Katanya: O Salama, BERIKAN SAYA GADIS ITU, semoga Allah memberkati ayahmu. Saya katakan: GADIS ITU UNTUKMU, Rasulullah ! Demi Allah. Saya belum menelanjanginya. Rasulullah (saw) mengirimkan gadis itu ke Mekah dan menjadikannya tebusan bagi sejumlah Muslim yg ditahan sbg tawanan di Mekah." Ini merupakan SERANGAN TERHDP KAUM SIPIL, WANITA DAN ANAK2. Salah anda kalau menyebutnya serangan2 ini perang bela diri. MUHAMAD SENDIRI MENAMAKAN MEREKA QAZWAH DAN TEROR.

Mari lihat kronologis peristiwanya: 

Sahih Bukhari Volume 5, Book 59, Number 626: 

Narrated Anas Bin Malik: 

When it was the day (of the battle) of Hunain, the tributes of Hawazin and Ghatafan and others, along with their animals and offspring (and wives) came to fight against the Prophet The Prophet had with him, ten thousand men and some of the Tulaqa. The companions fled, leaving the Prophet alone. The Prophet then made two calls which were clearly distinguished from each other. He turned right and said, "O the group of Ansar!" They said, "Labbaik, O Allah's Apostle! Rejoice, for we are with you!" Then he turned left and said, "O the group of Ansar!" They said, "Labbaik! O Allah's Apostle! Rejoice, for we are with you!" The Prophet at that time, was riding on a white mule; then he dismounted and said, "I am Allah's Slave and His Apostle." The infidels then were defeated, and on that day the Prophet gained a large amount of booty which he distributed amongst the Muhajirin and the Tulaqa and did not give anything to the Ansar. The Ansar said, "When there is a difficulty, we are called, but the booty is given to other than us." The news reached the Prophet and he gathered them in a leather tent and said, "What is this news reaching me from you, O the group of Ansar?" They kept silent, He added," O the group of Ansar! Won't you be happy that the people take the worldly things and you take Allah's Apostle to your homes reserving him for yourself?" They said, "Yes." Then the Prophet said, "If the people took their way through a valley, and the Ansar took their way through a mountain pass, surely, I would take the Ansar's mountain pass." Hisham said, "O Abu Hamza (i.e. Anas)! Did you witness that? " He replied, "And how could I be absent from him? 

Sahih Bukhari Volume 004, Book 052, Hadith Number 257. 

Narrated By 'Abdullah : During some of the Ghazawat of the Prophet a woman was found killed. Allah's Apostle disapproved the killing of women and children. 

Cukup jelas dalam hadis diatas bahwa kaum wanita dan anak-anak tersebut diajak ikut berperang oleh suami-suami dan bapak-bapak mereka. Dan karena hal tersebut diluar prakiraan rasulullah maka bisa jadi berjatuhanlah korban dari para wanita dan atau anak-anak. Namun rasulullah yang kemudian mengetahui hal ini segera memberikan perintah (petunjuk) dan mencegah bahwa para wanita dan anak-anak dilarang dibunuh.

Dan nabi memutuskan untuk membagikan harta rampasan tersebut kepada kaum Muhajirin dan Tulaqa karena nabi melihat ketimpangan ekonomi antara kaum Ansar dan Muhajirin yang mana kaum Ansar memiliki tingkat ekonomi yang lebih baik.

Jadi Ali Sina ini memang asal bunyi saja kalau mengomentari sesuatu...

ali5196 and Ali Sina wrote:

Musyrik lebih parah dari membunuh. Allah menegaskan bahwa orang2 ini tidak bersedia percaya kpd Allah dan menghalangi orang lain dari jalanNya. Dan ini adalah kejahatan yang lebih besar dari pembunuhan. Dan Al-Fitnah adalah lebih parah dari membunuh.) "Shirk (polytheism/penyembah berhala) adalah lebih parah dari membunuh.''

Yang dimaksud pengertian fitnah disini maknanya bukanlah orang-orang kafir, akan tetapi bahwa efek fitnah sungguh dahsyat karena dapat menimbulkan permusuhan (istilahnya memanas-manasi/ngomporin misal dengan jalan mengadu domba, berbuat kerusuhan dan keresahan laten dan terus-menerus ala teror PKI ditahun 1966 di Indonesia). Karena demikian besarnya efek suatu fitnah terhadap kehidupan bermasyarakat, maka Quran menegaskan bahwasanya fitnah tsb lebih berbahaya/lebih kejam dari pembunuhan karena dapat menyesatkan banyak orang. 

Dan orang-orang musyrik di Mekah melakukan banyak aksi makar dan intimidasi kepada kaum muslimin, sehingga seiring berjalannya waktu rongrongan orang-orang musyrik Mekah tersebut harus dihentikan. 

QS 2:191 

Dan bunuhlah mereka di mana saja kamu jumpai mereka, dan usirlah mereka dari tempat mereka telah mengusir kamu (Mekah); dan fitnah itu lebih besar bahayanya dari pembunuhan, dan janganlah kamu memerangi mereka di Masjidil Haram, kecuali jika mereka memerangi kamu di tempat itu. Jika mereka memerangi kamu (di tempat itu), maka bunuhlah mereka. Demikianlah balasan bagi orang-orang kafir. 

Dan perangilah mereka, supaya jangan ada fitnah dan supaya agama itu semata-mata untuk Allah. Jika mereka berhenti (dari kekafiran), maka sesungguhnya Allah Maha Melihat apa yang mereka kerjakan. (QS 8:39) 

Terjemahan Quran Dr. Rashad Khalifa: 

QS. 2:191 You may kill those who wage war against you, 

and you may evict them whence they evicted you. 

Oppression is worse than murder. Do not fight them 

at the Sacred Masjid, 

unless they attack you therein. 

If they attack you, you may kill them. This is the just retribution for those disbelievers. 

QS. 8:39 You shall fight them to ward off oppression, and to practice your religion devoted to GOD alone. 

If they refrain from aggression, then GOD is fully Seer of everything they do. 

Dan perhatikan ayat sebelum dan sesudahnya: 

(Terjemahan Quran Dr. Muhammad Taqi-ud-Din Al-Hilali, Ph.D. & Dr. Muhammad Muhsin Khan ) 

QS. 2:190. And fight in the Way of Allâh those who fight you, but transgress not the limits. Truly, Allâh likes not the transgressors. [This Verse is the first one that was revealed in connection with Jihâd, but it was supplemented by another (V.9:36)]. 

192. But if they cease, then Allâh is Oft-Forgiving, Most Merciful. 

193. And fight them until there is no more Fitnah (disbelief and worshipping of others along with Allâh) and (all and every kind of) worship is for Allâh (Alone). But if they cease, let there be no transgression except against Az-Zâlimûn (the polytheists, and wrong-doers, etc.) 

QS. 8: 38. Say to those who have disbelieved, if they cease (from disbelief) their past will be forgiven. But if they return (thereto), then the examples of those (punished) before them have already preceded (as a warning). 

QS. 8: 40. And if they turn away, then know that Allâh is your Maulâ (Patron, Lord, Protector and Supporter, etc.), (what) an Excellent Maulâ, and (what) an Excellent Helper! 

Sebagaimana yang juga dinyatakan oleh rasul Paulus: 

Roma 1:29-32 

1:29 penuh dengan rupa-rupa kelaliman, kejahatan, keserakahan dan kebusukan, penuh dengan dengki, pembunuhan, perselisihan, tipu muslihat dan kefasikan. 

1:30 Mereka adalah pengumpat, pemfitnah, pembenci Allah, kurang ajar, congkak, sombong, pandai dalam kejahatan, tidak taat kepada orang tua, 

1:31 tidak berakal, tidak setia, tidak penyayang, tidak mengenal belas kasihan. 

1:32 Sebab walaupun mereka mengetahui tuntutan-tuntutan hukum Allah, yaitu bahwa setiap orang yang melakukan hal-hal demikian, patut dihukum mati, mereka bukan saja melakukannya sendiri, tetapi mereka juga setuju dengan mereka yang melakukannya 

Artikel terkait:  http://muslim-christianity.webs.com/sanggahan_buat_duladi.htm 

Tafsir surah Al-Baqarah dapat dilihat di: 

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ali5196 and Ali Sina wrote:

Tetapi Muhamad tidak sampai membunuhi semua orang Mekah. Bukan karena kasih sayang, tapinya. Nadir Ibn Harith, sepupunya yang tertangkap di Badr, dipenggal. Dosanya terlalu besar untuk dimaafkan. Apa dosanya ? Ia seorang yang LEBIH SUKSES DARI MUHAMAD (hartanya halal pula) dan sering mengejek sang nabi. Nah, ini dosa besar dimata Muhamad. Bagi Muhamad, kepuasan melihat musuh2nya sujud kepadanya jauh lebih besar dari membunuh mereka. Lagipula ia tidak ingin para pengikutnya terlalu membencinya dgn suruhan membunuh keluarga, saudara2 dan teman2 para pengikutnya itu. Setelah Mekah menyerah, ia menyerang suku Hawazin yagn terdiri dari 10.000 orang dan memberikan harta mereka kepada kepla2 suku di Mekah. Pameran gembar gembor dgn harta (curian) itu dimaksudkan untuk membuktikah kehebatan Muhamad pada musush2 lamanya. Kau harus mengerti seluk beluk berpikir seorang narsisis (orang yang mencintai diri sendiri) agar mengerti tingkah laku Muhamad. Sangat penting utnuk mengerti terminologi Islam jik akau ingin mengerti Quran atau bahasa Muslim. Jadi yang dimaksud Muslim dgn "ketidakadilan/injustice?, maksud mereka adalah "shirk", atau tidak percaya kepada Allah dan rasulnya. Jadi kalau Muslim di TV sekarang mengeluh adanya ?injustice? oleh non-muslim, maksud mereka adalah "disbelief", "ketidakpercayaan" kpd Allah mereka, bukan ketidakadilan dalam arti sebenarnya. Jadi, hanya kenyataan bahwa kau BUKAN MUSLIM, ITU SUDAH CUKUP UNTUK MEMBUATMU "TIDAK ADIL" (unjust) dan "PENINDAS" (oppressor) DIMATA MEREKA. INI YANG DISEBUT FITNAH, dan ingat, FITNAH LEBIH PARAH DARI PEMBUNUHAN, bukan ? Oleh karena itu, kau: kafir, polytheis, atheis, murtad lebih parah dari seorang pembunuh dan DARAHMU HALAL !

Ajaran Islam tidak mengajarkan untuk bersikap opresif terhadap non muslim: 

Sahih Bukhari Volume 8, Book 73, Number 51: 

Narrated Abu Musa Al-Ash'ari: 

The Prophet said, "On every Muslim there is enjoined (a compulsory) Sadaqa (alms)." They (the people) said, "If one has nothing?' He said, "He should work with his hands so that he may benefit himself and give in charity." They said, "If he cannot work or does not work?" He said, "Then he should help the oppressed unhappy person (by word or action or both)." They said, "If he does not do it?" He said, "Then he should enjoin what is good (or said what is reasonable).' They said, "If he does not do that''' He said, "Then he should refrain from doing evil, for that will be considered for Him as a Sadaqa (charity) . " 

Sahih Bukhari Volume 8, Book 73, Number 241: 

Narrated Al-Bara: 

The Prophet ordered us to do seven (things) and forbade us from seven (other things): He ordered us to pay a visit to the sick, to follow funeral possessions, to say: May Allah be merciful to you to a sneezer, - if he says: Praise be to Allah, to accept invitation (invitation to a wedding banquet), to return greetings, to help the oppressed, and to help others to fulfill their oaths (provided it was not sinful). And he forbade us from seven (things): to wear golden rings or golden bangles, to wear silk (cloth), Dibaj, Sundus and Mayathir.