Overview (Verses 67 - 69)

Rulings on Captives of War
 
The sūrah moves on to outline certain rulings that are relevant to taking prisoners of war and what to do with them. This comes in the context of the Prophet’s action with regard to the captives taken in the Battle of Badr. The captives themselves are invited to accept the faith, which provides them with a prospect giving them more than fair compensation for the loss they suffered:

It does not behove a Prophet to have captives unless he has battled strenuously in the land. You may desire the fleeting gains of this world, but God desires for you the good of the life to come. God is almighty, wise. Had it not been for a decree from God that had already gone forth, you would have been severely punished for what you have taken. Enjoy, then, what you have gained, as lawful and good, and remain God- fearing; indeed God is much forgiving, most merciful. Prophet, say to the captives who are in your hands: ‘If God finds goodness in your hearts, He will give you something better than all that has been taken from you, and He will forgive you your sins. God is much forgiving, merciful.’ Should they seek to play false with you, they were previously false to God Himself but He gave [you] mastery over them. God is All- knowing, Wise. (Verses 67-71)

Ibn Isĥāq relates within the context of his account of the events of the Battle of Badr: “The Prophet was in the shed erected for him, with Sa`d ibn Mu`ādh and a number of the Anşār close on hand guarding the Prophet against any possible surprise attack by the unbelievers. When the Muslim fighters started to take prisoners, the Prophet noticed that Sa`d did not look very pleased. He asked him: ‘You do not seem very happy, Sa`d with what our Companions are doing?’ Sa`d answered: `That is true, Messenger of God. This is the first major defeat God has inflicted on the unbelievers. I would have preferred to do away with their men, rather than keep them alive.
 
Imām Ahmad relates on the authority of `Umar ibn al-Khaţţāb: “On the day of the battle, God inflicted a heavy defeat on the unbelievers, with 70 of them killed and 70 taken prisoner. The Prophet consulted some of his companions about what to do with the prisoners. Abū. Bakr said: `Messenger of God, these are our cousins and tribesmen. I suggest that you take ransom from them, which we could use to improve our position vis-à-vis the unbelievers. Besides, they will still have a chance to follow God’s guidance and thus come to support us.’ The Prophet then asked `Umar ibn al-Khaţţāb for his view, and `Umar said: `I do not share Abū Bakr’s view. I suggest that you give me my relative to kill, and you give `Aqīl ibn Abī Ţālib to his brother `Alī to kill, and you give Ĥamzah his brother to kill. We thus demonstrate in front of God that we have no sympathy whatsoever with the unbelievers. After all, these are their elite.’ The Prophet felt more inclined to Abū Bakr’s view and accepted ransom from them.” `Umar continues his account of this event: “On the next day, I went to the Prophet to find him and Abū Bakr with tears in their eyes. I said: `What makes you and your Companion cry? If I find it in me to cry, I will, and if not, I will pretend to join you in your crying.’ The Prophet said that they were crying `because of what our Companions advised of taking ransom. I have been shown the punishment you would have suffered closer to you than this tree, (pointing to a nearby tree.)’ Soon afterwards, these verses were revealed: “It does not behove a Prophet to have captives unless he has battled strenuously in the land. You may desire the fleeting gains of this world, but God desires for you the good of the life to come. God is Almighty, Wise. Had it not been for a decree from God that had already gone forth, you would have been severely punished for what you have taken. Enjoy, then, what you have gained, as lawful and good, and remain God-fearing; indeed God is much Forgiving, most Merciful.” (Verses 67-69) This last verse makes it clear that the spoils of war are lawful to take.” [This ĥadīth is also related by Muslim, Abū Dāwūd, and al-Tirmidhī with different chains of transmission]

Imām Ahmad relates on Anas’s authority: “The Prophet consulted his companions concerning the captives taken in the Battle of Badr, saying to them: ‘God has given you power over them.’ `Umar stood up and said: `Messenger of God, kill them.’ The Prophet turned away from him, and then said: ‘God has given you power over them, and only yesterday they were your brethren.’ `Umar repeated his suggestion, but the Prophet turned away from him and repeated his question. Abū Bakr stood up and said: ‘Messenger of God, it may be wise to pardon them and accept ransom from them.’ The Prophet’s face cheered up. Then God revealed the verse saying: “Had it not been for a decree from God that had already gone forth, you would have been severely punished for what you have taken.’” (Verse 68)

God’s Preferred Option

Yet another ĥadīth reported by `Abdullāh ibn Mas`ūd explains this incident. “On the day of Badr the Prophet asked his Companions what they thought he should do about prisoners of war. Abū Bakr said: `Messenger of God, they are your own people and your tribesmen. Spare them and offer them the chance to repent of their past attitude.’ `Umar said: `Messenger of God, they have accused you of lying and they have chased you out of your city. Put them to death.’ `Abdullāh ibn Rawāĥah said: `Messenger of God, you are now in a valley where there is a lot of wood. Light a big fire and throw them into it.’ The Prophet remained silent making no rejoinder, then he went into his home. Some people thought he would take Abū Bakr’s view, and others thought `Umar’s view would be upheld, while still others felt that the Prophet might adopt the view of `Abdullāh ibn Rawāĥah. The Prophet then came out and said: `God makes some people’s hearts so soft that they become softer than milk, and He makes other people’s hearts harden until they become harder than bricks. Abū Bakr, your attitude is similar to that of Abraham (peace be upon him) as he said, ‘he that follows me belongs to me. As for him who disobeys me, well, You are surely most Forgiving, Merciful.’ (14: 36) And you are also like Jesus (peace be upon him) as he said: ‘If You punish them, they are Your servants; and if You forgive them, You are indeed Almighty, Wise.’ (5: 118) As for you `Umar, you are like Moses (peace be upon him) as he said: ‘Our Lord, wipe out their wealth and firm up their hearts so they would not believe until they see painful torment.’ (10: 88) And you are also like Noah (peace be upon him) as he said: ‘My Lord, do not leave on earth a single unbeliever.’ (71: 26) You are in poverty, so no one may be set free without a ransom, or else, he should be beheaded.” `Abdullāh ibn Mas`ūd reports: “I said: ‘Messenger of God, except Suhayl ibn Bayđā’. For he is considering becoming a Muslim.’ The Prophet was silent for a while. Never until that day did I fear that rocks could fall on my head from the sky. I remained so worried until the Prophet said: `With the exception of Suhayl ibn Bayđā’.’ Shortly afterwards God revealed the verses: “It does not behove a Prophet to have captives unless he has battled strenuously in the land. You may desire the fleeting gains of this world, but God desires for you the good of the life to come. God is Almighty, Wise. Had it not been for a decree from God that had already gone forth, you would have been severely punished for what you have taken. Enjoy, then, what you have gained, as lawful and good, and remain God-fearing; indeed God is much Forgiving, most Merciful.” (Verses 67-69)

The killing mentioned in these verses aims to give strength to the Muslims and weaken their enemies, until the Muslims reached a stage when they could set prisoners free either as a favour or for a ransom. Hence the reproach of the Muslims. The Battle of Badr was the first major battle between the Muslims and the unbelievers. The Muslims were still small in number, compared with the unbelievers. Hence, any reduction of the number of fighters among the unbelievers would have a weakening effect on them, and would hurt their pride, deterring them from launching another campaign against the Muslims. This would have achieved a much higher objective than they could achieve by taking ransom, poor as they were.

There was another concept to establish in people’s hearts, which was beautifully stated by `Umar: “We demonstrate in front of God that there is no sympathy whatsoever in our hearts with the unbelievers.”

We feel — and God knows best — that these are the two main reasons why God did not like the Muslims to take prisoners at Badr and then set them free for ransom. It was in the light of these circumstances that God said: “It does not behove a Prophet to have captives unless he has battled strenuously in the land.” (Verse 67) Hence the Qur’ānic reproach of the Muslims who accepted ransom in return for setting the prisoners free: “You may desire the fleeting gains of this world.” (Verse 67) Because of this preference for the fleeting good of the present life you have taken them prisoners instead of killing them, and you accepted ransom in return for their freedom. “But God desires for you the good of the life to come.” (Verse 67) Needless to say, the Muslims should prefer the option God prefers, because it is always the one to bring them good. To seek the hereafter means to abandon the pursuit of the fleeting comforts of this world.

“God is Almighty, Wise.” (Verse 67) He has enabled you to achieve victory for a specific, wise purpose which He accomplishes through inflicting such a heavy defeat on the unbelievers. “Thus He would certainly establish the truth firmly and show falsehood to be false, however hateful this might be to the evildoers.” (Verse 8) “Had it not been for a decree from God that had already gone forth, you would have been severely punished for what you have taken.” (Verse 68)

God had previously decreed that He would forgive the believers who took part in the Battle of Badr whatever they might subsequently do. That preceding decree spared them the punishment which would have attended their acceptance of the ransom. God then showered on them more of His grace, by making the spoils of war lawful for them to take, while it was forbidden to the followers of earlier prophets. He reminds them of their need to remain God-fearing as He also reminds them of His grace and forgiveness. Thus their feelings towards their Lord remain well balanced. They are not tempted by God’s mercy to the extent that they lose sight of their need to remain always God-fearing: “Enjoy, then, what you have gained, as lawful and good, and remain God-fearing; indeed God is much-Forgiving, most Merciful.” (Verse 69)