Commentary The verses cited above relate to a particular event of the battle of Badr. Therefore, prior to an explanation, it is necessary to describe this event on the authority of sound and authentic narrations appear¬ing in Hadith. The scenario of the event is the battle of Badr. It was the first Ji¬had in Islam, and it had come up all of a sudden. Until then, the detail of injunctions pertaining to Jihad was not revealed. There were ques¬tions. If spoils come on hand during Jihad, what should be done with it? If enemy soldiers fall under your control, whether or not it is per¬missible to arrest them? And if they are arrested, what should be done with them? The law of spoils operative in the religious codes of past prophets was that it was not lawful for Muslims to use them for their benefit. Instead, the injunction was that the entire spoils be collected and placed in some open field. According to a Divine practice, a fire would come from the skies and burn the whole thing. This was taken to be a sign that the particular Jihad was approved of. If the fire from the skies did not come to burn the spoils, it was taken to be a sign that there was some shortcoming in the Jihad effort because of which it was considered unacceptable with Allah. According to narrations in the Sahih of Al-Bukhari and Muslim, the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) said: &I have been blessed with five things which were not bestowed on any prophet before me.& One of these was that spoils acquired from disbelievers were not lawful for anyone, but it was made lawful for the Muslim Ummah, the traditional recipient of mercy from Allah. That the property of spoils was particularly lawful for this Ummah already existed in the infinite knowledge of Allah Ta` ala, but no revelation attesting to its being lawful had been sent to the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) until the event of the battle of Badr re¬ferred to above. And what happened in the battle of Badr was that Al¬lah Ta` ala blessed Muslims with an extraordinary victory which was totally beyond their imagination. The enemy also left behind its belongings which fell into the hands of Muslims as spoils. Then they took seventy of their big chiefs as prisoners. But, the necessary clarification of whether or not the later two actions were permissible was yet to come through a Divine revelation. Therefore, this hasty action taken by the noble Companions was censured. This censure and displeasure was demonstrated through a revelation in which Muslims were given a choice between two courses of action in the case of the prisoners of war. But, when giving this choice, it was also pointed out to them that, out of the two aspects of the case, one was desirable while the other was undesirable. Based on a narration from Sayyidna Ali al-Murtada (رض) ، it has been reported in Jami` Tirmidhi, Sunan al-Nasa&i and Sahih Ibn Hibban that on this occasion Sayyidna Jibra&il al-Amin (علیہ السلام) came to the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) and communicated to him the command that he should give his Companions (رض) a choice between two courses of action: (1) That they either kill these prisoners and destroy the image of enemy power for ever; (2) or, that they are released against some payment of fidyah (ransom). However, should this second option be taken, it has to be borne in mind that it stands Divinely ordained that, in return for this next year, the number of Muslims who will fall as martyrs will match the number of prisoners who will be released today on payment of ran¬som. Though, the two courses of action did have the element of choice and the Companions (رض) did have the option of going by any one of the two, but, in the second option where mention was made of the eventu¬ality of the martyrdom of seventy Muslims, there did exist a delicate indication towards the undesirability of the second option in the sight of Allah Ta` ala - because, had it been desirable, the killing of seventy Muslims would have not been binding as a result. When these two alternatives were presented before the Compan¬ions (رض) as a matter of choice for them, some of them thought if these peo¬ple were released against payment of ransom, it was quite possible that they all, or some of them, may become Muslims at some later stage which would, then, be the real gain, and the very objective of Ji¬had itself. They also thought that Muslims were poor at that time and should they make some financial gain through ransom for seventy men, that would not only help remove their hardship but also contrib¬ute towards their preparations for Jihad in future. As for the martyr¬dom of seventy Muslims, it was a standing blessing and good fortune for Muslims themselves. Why should they worry about something so welcome, they thought. It was in view of these thoughts that Sayyidna Abu Bakr (رض) and most of the Companions (رض) tilted towards the op¬tion of releasing the prisoners against ransom. Only Sayyidna ` Umar, Sayyidna Sa&d ibn Mu` adh and some other Companions (رض) dif-fered with this opinion and recommended the option of killing them all on the ground that it was a good chance as all Quraysh chiefs, who sponsor and supply the entire striking force arrayed against Muslims, had fallen into their hands at one given time. That they would embrace Islam in the near future was a figment of their imagination. However, what was more likely to happen was that these people, once they return, will become the cause of enhanced hostility against Mus¬lims, much too pronounced than ever before. As for the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) he had come to grace this mortal world as the universal messenger of mercy - and was himself mercy personified - he looked at the two opinions from the Sahabah and accepted the one which provided mercy and ease for prisoners - that they be released against ransom. Addressing Sayyidna Abu Bakr (رض) and Sayyidna ` Umar (رض) he said: لو اتفقتما ما خالفتکما (Had you two agreed upon any one opinion, I would have not acted against the opinion given by you two). (Mazhari) Faced with a difference of opinion at that time, it was but the dictate of his inherent mercy and affection he had for the creation of Allah that the course of ease and convenience was taken to in their case. So, that was what was done. And the outcome was that next year, at the time of the battle of &Ubud, the event of the martyrdom of seventy Muslims came to pass as Divinely indicated. In the words: تُرِيدُونَ عَرَضَ الدُّنْيَا (You want things of this world - 67), the address is to the noble Companions (رض) who had suggested release for ran¬som. This verse tells them that they had given improper advice to the Rasul of Allah because it did not match with the august station of any prophet that he would not, once he overpowers the enemies, go on to demolish their power and its image, instead, would opt for granting relief to a wicked and conspiratorial enemy only to commit Muslims to everlasting trouble. The words used in this verse are: حَتَّىٰ يُثْخِنَ فِي الْأَرْضِ (until he has had a thorough bloodshed in the land - 67). Lexically, the word: اِثخان (ithkhan) means to demolish someone&s might and power exhaustively and conclusively. The words: فِی الاَرض (fi&l-ard : in the land) have been made to follow in order to intensify this very sense of total termination. As for the Sahabah who had recommended release against ransom, part of their view was, no doubt, purely religious - they hoped that, once free, these people may embrace Islam. But, alongwith it, part of it was motivated by personal interest as well - that they will have spoils to bring back - although, until that time, there was no decisive textual authority which proved spoils as permissible property for Muslims. Therefore, in view of the high standards being set for the society of men and women under the education, training and guidance of the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) - standards which aimed to take them to ranks even higher than angels - the slightest turn of thought towards material acquisitions was considered a kind of disobedience. Thus, it goes without saying that the sum total of what is a potpourri of deeds which are both permissible and impermissible will, after all, be called impermissible. Therefore, such conduct from the Sahabah met with displeasure and it was said: تُرِيدُونَ عَرَضَ الدُّنْيَا وَاللَّـهُ يُرِيدُ الْآخِرَةَ ۗ وَاللَّـهُ عَزِيزٌ حَكِيمٌ: &You want things of this world while Allah wants the Hereafter (for you) - 67,& that is, Allah wants you to seek the Hereafter. Mentioned here as reprimand was a particular act of theirs which was the cause of dis¬pleasure. The other cause, that of the hope of released prisoners becoming Muslims, was not mentioned here. This indicates that a special group like the group of righteous, sincere and noble Sahabah would accommodate such mixed up intention as would combine some faith and some personal interest was something not acceptable even in that degree. Worth noticing here is the fact that the admonition and warning in this verse are being addressed to the noble Sahabah. Though, the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) ، by accepting their opinion, had gone along with them in a certain way, but, this act of the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) was purely a demonstration of his being universally merciful when he, subsequent to a difference of opinion among the Sahabah, had gone by a course of action which promised grace and convenience for the prisoners. At the end of the verse, by saying: وَاللَّـهُ عَزِيزٌ حَكِيمٌ (And Allah is Mighty, Wise - 67), it was pointed out that Allah Ta` ala, being the source of all might and wisdom, would have - only if they had not acted in a hurry - provided for them wealth and properties as well in their future victo¬ries through His infinite grace.
