Slavery and Prisoners of War
8. [al-Anfal, Medina 88, after Badr 2H]
The Quranic Text & Ali’s Version:
مَا
كَانَ لِنَبِيٍّ
أَن يَكُونَ
لَهُ أَسْرَى
حَتَّى يُثْخِنَ
فِي الأَرْضِ...
8: 67. It is not fitting for an Prophet that he should have prisoners of war until he hath thoroughly subdued the land.
C1234. An ordinary war may be for territory or trade, revenge or military glory, -all "temporal goods of this world."
Such a war is condemned. But a Jihad is fought under strict conditions laid down by Islam, and solely for the cause of Allah. All baser motives, therefore are strictly excluded. The greed of gain in the shape of ransom from captives has no place in such warfare. (R).
At the same time, if there has been heavy loss of life already, captives may be taken, and it would be for the Imam to exercise his discretion as to the time when it was safe to release them, and whether the release should be free or on parole or on a fine by way of punishment.
Destruction and slaughter, however repugnant to a gentle soul like that of Muhammad, were inevitable where evil tried to suppress the good. Even Jesus, whose mission was more limited, had to say: "Think not that I am come to send peace on earth: I came not to send peace but a sword." (Matt. 10:34).
Seventy captives were taken at Badr, and it was decided to take ransom for them. While the general principle of fighting for the purpose of taking captives in order to get their ransom is condemned, the particular action in this case was approved in verses 68-71.
...تُرِيدُونَ عَرَضَ الدُّنْيَا وَاللّهُ يُرِيدُ الآخِرَةَ...
Ye look for the temporal goods of this world;
but Allah looketh to the hereafter;
...وَاللّهُ عَزِيزٌ حَكِيمٌ ﴿٦٧﴾
and Allah is Exalted in might, Wise.
لَّوْلاَ
كِتَابٌ مِّنَ
اللّهِ سَبَقَ
لَمَسَّكُمْ
فِيمَا أَخَذْتُمْ
عَذَابٌ عَظِيمٌ ﴿٦٨﴾
8: 68. Had it not been for a previous ordainment from Allah, a severe penalty would have reached you for the (ransom) that ye took.
C1235. Though any motive of worldly gain, which may have been in the minds of some among the victorious Muslim army, is condemned as worthy of a severe penalty, what actually happened is ascribed to the Plan of Allah, which was preordained.
Among the prisoners taken were the Prophet's uncle 'Abbas and Hadhrat 'Ali's brother, Aqil, who afterwards became Muslims. 'Abbas was an ancestor of the founder of the celebrated 'Abbasi Dynasty which played such a notable part in Islamic history. In his case the promise made in verse 70 was amply fulfilled.
In the case of all prisoners, if there was any good in their hearts, their very fight against Islam and their capture led to their being blessed with Islam. Thus does Allah's Plan work in a marvelous way, and evolve good out of seeming evil.
فَكُلُواْ
مِمَّا غَنِمْتُمْ
حَلاَلاً طَيِّبًا
وَاتَّقُواْ
اللّهَ...
8: 69. But (now) enjoy what ye took in war, lawful and good:
but fear Allah:
C1236. Enjoy: literally, eat. See 7:19. n. 1004, and 5:66, n. 776.
...إِنَّ اللّهَ غَفُورٌ رَّحِيمٌ ﴿٦٩﴾
for Allah is Oft-Forgiving, Most Merciful.
يَا
أَيُّهَا النَّبِيُّ
قُل لِّمَن فِي
أَيْدِيكُم
مِّنَ الأَسْرَى...
8: 70. O Prophet! say to those who are captives in your hands:
...إِن يَعْلَمِ اللّهُ فِي قُلُوبِكُمْ خَيْرًا يُؤْتِكُمْ خَيْرًا مِّمَّا أُخِذَ مِنكُمْ وَيَغْفِرْ لَكُمْ ...
"If Allah findeth any good in your hearts, He will give you something better than what has been taken from you, and He will forgive you:
C1237. This is a consolation to the prisoners of war. In spite of their previous hostility, Allah will forgive them in His mercy if there was any good in their hearts, and confer upon them a far higher gift than anything they have ever lost. This gift in its highest sense would be the blessing of Islam, but even in a material sense, there was great good fortune awaiting them, e.g., in the case of Abbas (see n. 1235).
Note how comprehensive is Allah's care. He encourages and strengthens the Muslims, at the same time condemning any baser motives that may have entered their minds, He consoles the prisoners of war and promises them better things if there is any good in them at all. And He offers comfort to those who have left their homes in His Cause, and knits them into closer fellowship with those who have helped them and sympathized with them.
...وَاللّهُ غَفُورٌ رَّحِيمٌ ﴿٧٠﴾
for Allah is Oft-Forgiving, Most Merciful."
وَإِن
يُرِيدُواْ خِيَانَتَكَ
فَقَدْ خَانُواْ
اللّهَ مِن
قَبْلُ ...
8: 71. But if they have treacherous designs against thee, (O Messenger!) they have already been in treason against Allah,
C1238. If the kindness shown to them is abused by the prisoners of war when they are released, it is not a matter for discouragement to those who showed the kindness. Such persons have in their treachery shown already their treason to Allah, in that they took up arms against Allah's Prophet, and sought to blot out the pure worship of Allah.
The punishment of defeat, which opened the eyes of some of their comrades, evidently did not open their eyes. But Allah knows all, and in His wisdom will order all things for the best. The Believers have done their duty in showing such clemency as they could in the circumstances of war. For them "Allah sufficeth" (8:62).
... فَأَمْكَنَ مِنْهُمْ...
and so hath He given (thee) power over them
...وَاللّهُ عَلِيمٌ حَكِيمٌ ﴿٧١﴾
and Allah is He who hath (full) knowledge and wisdom.
8: 67
Asad It does not behove a prophet to keep captives unless he has battled strenuously on earth [note 72]. You may desire the fleeting gains of this world – but God desires [for you the good of ] the live to come and God is almighty, wise.
Pickthall It is not for any Prophet to have captives until he hath made slaughter in the land. Ye desire the lure of this world and Allah desireth (for you) the Hereafter, and Allah is Mighty, Wise.
Transliteration Ma_ ka_na linabiyyin ay yaku_na lahu_ asra_ hatta_ yuskhina fil ard(i), turidu_na 'aradad dunya_, walla_hu yuridul a_khirah(ta), walla_hu 'azizun hakim(un).
8: 68
Asad Had it not been for a decree from God that had already gone forth, there would indeed have befallen you a tremendous chastisement on account of all [the captives] that you took [note 73]
Pickthall Had it not been for an ordinance of Allah which had gone before, an awful doom had come upon you on account of what ye took.
Transliteration Lau la_ kita_bum minalla_hi sabaqa lamassakum fima_ akhaztum 'aza_bun 'azim(un).
8: 69
Pickthall Now enjoy what ye have won, as lawful and good, and keep your duty to Allah. Lo! Allah is Forgiving, Merciful.
Transliteration Fa kulu_ mimma_ ganimtum hala_lan tayyiba_(w), wattaqulla_h(a), innalla_ha gafu_rur rahim(un).
[[ Asad’s note 72 – I.e., as an aftermath of a war in a just cause. As almost always in the Quran, and injunction addressed to the Prophet is, by implication, binding on his followers as well. Consequently, the above verse lays down that no person may be taken, or for any time retained, in captivity unless he was taken prisoner in a Jihad – that is, a holy war in defense of the Faith or of freedom (regarding which see surah 2, note 167) – and that, therefore, the entirely prohibited which, to all practical purposes, amounts to a prohibition of slavery as a “social institution”. But even with regard to captives taken in war, the Quran ordains (in 47:4) that they should be freed after the war is over.
note 73 – This is apparently a reference to the captives taken by the Muslims at Badr, and the discussions among the Prophet’s followers as to what should be done with them. “Umar ibn al-Khattab was of the opinion that they should be killed in reverence for their past misdeeds, and in particular for their persecution of the Muslims before the latters’ exodus to Median: Abu Bakr, on the other hand, pleaded for forgiveness and a release of the prisoners against ransom, supporting his plea with the argument that such as act of mercy might induce some of them to realize the truth of Islam. The Prophet adopted the course of action advocated by Abu Bakr, and released the captives. (The relevant Traditions are quoted by most of the commentators, and especially – with full indication of the sources – by Tabari and Ibn Kathir.)
The reference in the above verse to the “tremendous chastisement” that might have befallen the Muslims “but for a decree (kitab) from God that had already gone forth” –i.e., a course of action for-ordained in God’s knowledge makes it clear that the killing of the captives would have been an awesome sin.]]
[[ Ali’s notes: -
1234 An ordinary war may be for territory or trade, revenge or military glory,-all "temporal goods of this world." Such a war is condemned. But a Jihad is fought under strict conditions laid down by Islam, and solely for the cause of Allah. All baser motives, therefore are strictly excluded. The gain in the shape of ransom from captives has no place in such warfare. At the same time, if there has been heavy loss of life already, captives may be taken, and it would be for the Imam to exercise his discretion as to the time when it was safe to release them, and whether the release should be free or on parole or on a fine by way of punishment. Destruction and slaughter, however repugnant to a gentle soul like that of Muhammad, were inevitable where evil tried to suppress the good. Even Jesus, whose mission was more limited, had to say: "Think not that I am come to send peace on earth: I came not to send peace but a sword." (Matt. x. 34). Seventy captives were taken at Badr, and it was decided to take ransom for them. While the general principle of fighting for the purpose of taking captives in order to get their ransom is condemned, the particular action in this case was approved in vv. 68-71. (8.67)
1235 Though any motive of worldly gain, which may have been in the minds of some among the victorious Muslim army, is condemned as worthy of a severe penalty, what actually happened is ascribed to the Plan of Allah, which was preordained. Among the prisoners taken were the Prophet's uncle 'Abbas and Hadhrat 'Ali's brother, Aqil, who afterwards became Muslims. 'Abbas was an ancestor of the founder of the celebrated 'Abbasi Dynasty which played such a notable part in Islamic history. In his case the promise made in verse 70 was amply fulfilled. In the case of all prisoners, if there was any good in their hearts, their very fight against Islam and their capture led to their being blessed with Islam. Thus does Allah's Plan work in a marvellous way, and evolve good out of seeming evil. (8.68)
1236 Enjoy: literally, eat. See vii. 19. n. 1004, and v. 66, n. 776. (8.69)]]
8:70
Asad [Hence,] O Prophet, say unto the captives who are in your hands: “If God finds any good in your hearts, He will give you something better than all that has been taken away from you, and will forgive you your sins: for God is much-forgiving, a dispenser of grace.” [note 74]
Pickthall O Prophet, Say unto those captives who are in your hands: If Allah knoweth any good in your hearts He will give you better than that which hath been taken from you, and will forgive you. Lo! Allah is Forgiving, Merciful.
Transliteration Ya_ ayyuhan nabiyyu qul liman fi aidikum minal asra_, iy ya'lamilla_hu fi qulu_bikum khairay yu'tikum khairam mimma_ ukhiza minkum wa yagfir lakum, walla_hu gafu_rur rahim(un).
8: 71
Asad ……….but He gave [the believers] mastery over them [ntoe76]. And God is all-knowing, wise.
Pickthall And if they would betray thee, they betrayed Allah before, and He gave (thee) power over them. Allah is knower, Wise.
Transliteration Wa iy yuridu_ khiya_nataka faqad kha_nulla_ha min qablu fa amkana minhum walla_hu 'alimun hakim(un).
[[ Asad’s note 76 - ….Thus, the Muslims are enjoined, by implications, to accept the declaration of the captives at their face value, and not to be swayed by mere suspicion of their motives. The possibility of treachery on the part of those captives, and even a later discovery that some of them had indeed played false, should not induce the Muslims to deviate from the course ordained by God.]]
[[ Ruby’s note – I wholeheartedly agree with Asad that giving benefit of the doubt to the reconciliatory gestures of enemies or the adversaries – through trust in God and solely relying on God to be the ultimate disposer of all affairs -- is as per the spirit of faith and goodness of a believer. This help earn one the right to take following course of actions and the right to be victorious over the ones who are the defaulters of agreement. This is what happened as a result of Hudaybiah treaty. An example for mankind to that a compromise or giving benefit of the doubt to the enemies from the point of strength help earn the ultimate victory. Reconciliation or compromise from the position of strength dictates ultimate victory. ]]