Tafsir of Al-Anfal 8:67-69

Tafsir of Surah Al-Anfal (8:67-69)

Verse 67:

مَا كَانَ لِنَبِيٍّ أَن يَكُونَ لَهُ أَسْرَىٰ حَتَّىٰ يُثْخِنَ فِي الْأَرْضِ ۚ تُرِيدُونَ عَرَضَ الدُّنْيَا وَاللَّهُ يُرِيدُ الْآخِرَةَ ۗ وَاللَّهُ عَزِيزٌ حَكِيمٌ

Translation: It is not for a prophet to have captives until he has thoroughly subdued the land. You desire the transient goods of this world, while Allah desires the Hereafter. And Allah is Exalted in Might, Wise.

Issue 1: The Reading of the Verb and Noun

• Variant Readings: Abu ‘Amr recited the verb as تَكُونَ (feminine form, takūna), while the rest recited it as يَكُونَ (masculine form, yakūna).
  • Justification for Feminine (تَكُونَ): This aligns with the feminine form of the noun أَسْرَى (captives), even though the captives themselves might be male.
  • Justification for Masculine (يَكُونَ): This is because the verb precedes the subject (أَسْرَى), and the meaning of the captives is masculine. Furthermore, there is separation between the verb and the subject. When these factors combine, the masculine form is often preferred (like saying jā’a ar-rijāl - the men came).
• Other Readings: The Kashshāf mentions that the Prophet (صلى الله عليه وسلم) was read with the definite article (للنبي), and أَسَارَى was read with the intensified form of the verb يُثْخِن (يُثَخِّن).

Issue 2: The Context of Revelation (Asbāb al-Nuzūl)

• It is narrated that the Prophet (صلى الله عليه وسلم) was presented with seventy captives, including his uncle Al-‘Abbās and ‘Aqīl ibn Abī Ṭālib.
• He consulted Abū Bakr, who advised: "They are your kin and family; keep them, perhaps Allah will turn their hearts to repentance. Take a ransom from them to strengthen your companions."
• ‘Umar stood up and argued: "They denied you and expelled you. Execute them! They are the leaders of disbelief, and Allah has made you independent of ransom." He suggested Ali execute ‘Aqīl, Ḥamzah execute Al-‘Abbās, and he would execute a relative of his own.
• The Prophet (صلى الله عليه وسلم) responded by comparing Abū Bakr to Ibrāhīm (who prayed for his people) and ‘Īsā (who asked for forgiveness for his people), and ‘Umar to Nūḥ and Mūsā (who prayed for the destruction of their disbelieving people).
• The Prophet (صلى الله عليه وسلم) ultimately inclined toward Abū Bakr's opinion. He addressed ‘Umar (the first time he used the kunya Abū Ḥafṣ), asking if he should kill Al-‘Abbās. ‘Umar repeatedly said, "Woe to ‘Umar! May his mother be bereaved."
• ‘Abdullāh ibn Rawāḥah suggested burning them, to which Al-‘Abbās replied, "You have severed kinship with me."
• The Prophet (صلى الله عليه وسلم) then stated: "Do not release any of them except through ransom or by striking the neck." Ibn Mas‘ūd mentioned Suhail ibn Bayḍā’, saying he heard him mention Islam, and the Prophet (صلى الله عليه وسلم) fell silent, causing Ibn Mas‘ūd great fear. The Prophet (صلى الله عليه وسلم) then repeated: "Except Suhail ibn Bayḍā’."
• It is narrated that the Prophet (صلى الله عليه وسلم) gave them the choice: kill them or ransom them, in which case a number of Muslims equal to the captives would be martyred. They chose the ransom, and they were subsequently martyred at Uhud.
• The ransom for the ordinary captives was twenty ūqiyyah (ounces), and for Al-‘Abbās, it was forty ūqiyyah. Some reports state the total ransom was one hundred ūqiyyah (where one ūqiyyah was forty dirhams or six dinars).
• When the ransom was taken, this verse was revealed. ‘Umar entered upon the Prophet (صلى الله عليه وسلم) and found him and Abū Bakr weeping. The Prophet (صلى الله عليه وسلم) explained they wept because of the ransom being taken, stating that the punishment for them was shown to him, being closer than a nearby tree, and if a punishment had descended from the sky, no one would have been saved except ‘Umar and Sa‘d ibn Mu‘ādh. This is the context regarding the revelation of this verse.

Issue 3: Arguments Against the Infallibility of Prophets (Ismah)

Those who challenge the infallibility of the Prophets use this verse based on five points:

1. The Prohibition: The phrase "It is not for a prophet to have captives" explicitly forbids this action. This action occurred, evidenced by:
   • The subsequent verse (70): "O Prophet, say to those captives in your hands..."
   • The narration showing the Prophet (صلى الله عليه وسلم) took them as captives instead of killing them.
2. Contradiction with Command: Allah commanded the Prophet (صلى الله عليه وسلم) and his people at Badr to kill the disbelievers: "So strike above the necks and strike every fingertip of them" (8:12). Since they took captives instead of killing, the capture was disobedience.
3. The Judgment of Ransom: The Prophet (صلى الله عليه وسلم) ruled to take ransom, and taking ransom was disobedience. This is supported by:
   • "You desire the transient goods of this world, while Allah desires the Hereafter." (Interpreted by exegetes as referring to taking ransom.)
   • "Had there not been a decree from Allah preceding, there would have touched you a great punishment for what you took." (Interpreted as referring to the ransom taken.)
4. The Weeping: The Prophet (صلى الله عليه وسلم) and Abū Bakr wept, and the Prophet (صلى الله عليه وسلم) explicitly stated he wept because he ruled to take the ransom, indicating it was a sin.
5. The Nearness of Punishment: The Prophet (صلى الله عليه وسلم) stated that punishment was about to descend, and only ‘Umar would have been saved, indicating a sin occurred.

Response to Argument 1 (The Prohibition):

• The phrase "until he has thoroughly subdued the land" (حَتَّىٰ يُثْخِنَ فِي الْأَرْضِ) indicates that taking captives is legislated, but after thorough subjugation (which means intense killing and terrorizing).
• Since the Companions killed a great number at Badr, and then took some captive, the verse implies that capture is permissible after sufficient subjugation. Thus, the verse itself proves the capture was permissible under the existing circumstances.
• This is confirmed by the verse in Surah Muḥammad (47:4): "So when you meet those who disbelieve, strike [their] necks until, when you have thoroughly subdued them, then secure their bonds, and either [release them] as a favor afterward or [free them by taking] ransom until the war lays down its burdens."

If they argue: If the act was permissible according to the verse, why was a consequence (punishment) mentioned afterward? Response: The extent of "thorough subjugation" (الإثخان) is not fixed by a specific rule; it is left to Ijtihād (independent reasoning) to instill terror in the enemy's hearts. It is possible the Prophet (صلى الله عليه وسلم) believed the killing achieved this goal, but in reality, it did not. This constitutes an error in Ijtihād in a matter where there was no explicit text. The phrase "The good deeds of the righteous are the bad deeds of the near ones [to God]" applies here. Thus, the punishment was mentioned due to this error in judgment, even though the act itself was not a sin or disobedience.

Response to Argument 2 (Contradiction with the Command to Kill):

• The command "strike above the necks" (8:12) was addressed specifically to the Companions, as Muslims agree the Prophet (صلى الله عليه وسلم) was not commanded to personally execute the disbelievers.
• If the command was for the Companions, and they abandoned killing in favor of capture, the error originated with them, not the Prophet (صلى الله عليه وسلم). It is narrated that the Companions pursued the fleeing enemy, distanced themselves from the Prophet (صلى الله عليه وسلم), and took captives without his immediate knowledge. He only learned of the capture upon their return. Since he neither captured nor commanded capture, this objection is nullified.

If they argue: Even if the Companions erred, why did the Prophet (صلى الله عليه وسلم) not command their execution upon their return, following the verse "strike above the necks"? Response: The command "strike above the necks" was specific to the state of active warfare while the fighting was ongoing. It did not apply after the battle concluded. The definitive proof is that the Prophet (صلى الله عليه وسلم) consulted the Companions on how to deal with the captives. If the text applied to the post-battle situation, he would not have abandoned its ruling to seek consultation. Furthermore, a command like "strike" generally applies only once (the act of fighting). Since it was established by consensus that this was obligatory during the fight, it retains no implication beyond that time.

Response to Argument 3 (The Ransom was Forbidden):

• We do not concede that taking ransom was inherently forbidden.
• Regarding "You desire the transient goods of this world":
  1. This verse refers to the censure for taking ransom for the sake of worldly gain, not that taking ransom is absolutely forbidden.
  2. Abū Bakr argued for taking ransom to strengthen the army for Jihād (religion). Thus, they sought it for religious benefit. This verse condemns those who seek it purely for worldly gain, which is a different matter.
• These same two responses apply to the argument based on "Had there not been a decree from Allah preceding..."

Response to Argument 4 (The Weeping):

• The Prophet's (صلى الله عليه وسلم) weeping could be due to fear that the Companions, by disobeying the command to kill and engaging in capture, had incurred punishment.
• Alternatively, it could be related to the Ijtihād error mentioned earlier: whether the killing achieved the required level of "thorough subjugation" (الإثخان). Since he erred in his judgment, he wept, fitting the principle: "The good deeds of the righteous are the bad deeds of the near ones."

Response to Argument 5 (The Nearness of Punishment):

• The punishment was near because those captives had disobeyed Allah's command to kill them while they were obligated to fight, and instead engaged in capture.

1. مَا كَانَ لِنَبِيٍّ أَن يَكُونَ لَهُ أَسْرَىٰ

• Grammar: Why is kāna used with takūna (or yakūna)?
• Response: مَا كَانَ signifies negation and purification (i.e., it was not necessary or proper for him to have captives). Similar to مَا كَانَ لِلَّهِ أَن يَتَّخِذَ مِن وَلَدٍ (It is not befitting for Allah to have a son). Abū ‘Ubaydah interpreted it as: "It was not for a prophet, so it is not for you."
• For those who read مَا كَانَ لِلنَّبِيِّ (with the definite article), it means this ruling was not appropriate for this specific Prophet (صلى الله عليه وسلم).
• Readings of أَسْرَى vs. أَسَارَى: أَسْرَى is the plural, and أَسَارَى is the plural of the plural (a common feature in Arabic). The Kashshāf notes that some read أَسَارَى, which is permissible.

2. حَتَّىٰ يُثْخِنَ فِي الْأَرْضِ (Until he thoroughly subdues the land)

• First Inquiry (Meaning of الإثخان): Al-Wāḥidī states that Ithkhān in everything means strength and intensity. If a disease athkhana someone, the disease has become severe. Thikhānah means thickness/solidity. Thus, يُثْخِنَ فِي الْأَرْضِ means to become strong, severe, dominant, and overwhelming. Many exegetes specify this means to be excessive in killing enemies, as power and dominion are established through killing (as the poet said: "Noble honor is not safe from harm until blood is spilled upon its sides"). Excessive killing instills terror and awe, preventing audacity.
• Second Inquiry (The function of حَتَّىٰ): The particle حَتَّىٰ denotes the limit of the purpose. Therefore, the verse implies that after subjugation (الإثخان) is achieved, the Prophet (صلى الله عليه وسلم) is permitted to take captives.

3. تُرِيدُونَ عَرَضَ الدُّنْيَا (You desire the transient goods of this world)

• This refers to the ransom. Worldly benefits and possessions are called ‘araḍ (transient/عرض) because they lack permanence and stability; they appear and then vanish.
• وَاللَّهُ يُرِيدُ الْآخِرَةَ: Allah desires what leads to eternal, unchanging bliss in the Hereafter.
• The Mu‘tazilite Argument: Al-Jubbā’ī and the Qāḍī used this verse to refute those who say everything that occurs is willed by Allah, arguing that since the capture and ransom occurred against Allah's will (as He willed the Hereafter), it proves that not everything occurring is willed into existence as a permissible act.
• The Sunni Response: Allah did not will this specific capture/ransom as an act of obedience or a permissible deed. Negating the will for it to be an act of obedience does not negate the will for its existence (as a consequence of human action). The philosophers suggest that the thing is willed accidentally (as a consequence) but disliked intrinsically.
• وَاللَّهُ عَزِيزٌ حَكِيمٌ: Allah is Mighty (so if you seek the Hereafter, your enemy will not overcome you) and Wise (in managing the world's affairs).
• Ibn ‘Abbās stated this ruling applied specifically to Badr because Muslims were few. Once they became numerous and powerful, the ruling in Surah Muḥammad (47:4) was revealed, allowing for ransom after the war ends. (The author notes that this might imply the Surah Muḥammad ruling is additional, but both verses agree: ransom is only permitted after thorough subjugation.)

4. لَوْلَا كِتَابٌ مِّنَ اللَّهِ سَبَقَ لَمَسَّكُمْ فِي مَا أَخَذْتُمْ عَذَابٌ عَظِيمٌ (Had there not been a decree from Allah preceding...)

There are several interpretations of this preceding decree:

• First Opinion (Sa‘īd ibn Jubayr, Qatādah): If Allah had not decreed beforehand the permissibility of spoils of war (الغنائم) for you and your nation, a great punishment would have touched you.
  • Problem: Was the permissibility already established at that time? If yes, punishment is impossible. If no, the act was forbidden at that moment, even if it was destined to be permitted later.
• Second Opinion (Muḥammad ibn Isḥāq): "I do not punish except after prohibition." This implies no explicit prohibition against ransom existed.
  • Problem: If no religious or rational prohibition existed, then permission must have existed, making punishment impossible. If a rational prohibition existed, Allah would have clarified it.
• Third Opinion: Allah had decreed that no one who witnessed Badr with the Prophet (صلى الله عليه وسلم) would be punished.
  • Problem: This implies they were not forbidden from major sins (disbelief, wine, adultery), which would nullify all religious obligations.
• Fourth Opinion: A decree from Allah preceded that He does not punish anyone who commits a sin out of ignorance (بِجَهَالَة).

The Preferred View:

• Our View (Sunni): Allah decreed in eternity the pardon for this specific incident. This aligns with "Your Lord has decreed upon Himself Mercy" and the saying, "My Mercy preceded My Wrath."
• Mu‘tazilite View: Since they do not permit pardoning major sins, the decree meant: If one avoids major sins, their minor sins are forgiven. The great obedience of the Badr participants (accepting Islam, fighting without proper arms) outweighed the sin of taking ransom, thus securing their pardon for this specific error, which might not have been pardoned for others.

5. فَكُلُوا مِمَّا غَنِمْتُمْ حَلَالًا طَيِّبًا (So eat of what you have gained [as] lawful and good)

• It is narrated that they refrained from touching the spoils until this verse was revealed, permitting them. Alternatively, it permits the ransom.
• The فَـ (Fa) in فَكُلُوا: It implies consequence: "Since I have permitted the spoils/ransom for you, so eat..."
• حَلَالًا: It is in the accusative case, either as a ḥāl (circumstantial adverb) describing the eating, or as an adjective for the source (the spoils).
• وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ: "And fear Allah" refers to the future (do not repeat sins). "Indeed, Allah is Forgiving and Merciful" refers to the past transgression (the error committed).

Verse 68:

يَا أَيُّهَا النَّبِيُّ قُل لِّمَن فِي أَيْدِيكُم مِّنَ الْأَسْرَىٰ إِن يَعْلَمِ اللَّهُ فِي قُلُوبِكُمْ خَيْرًا يُؤْتِكُمْ خَيْرًا مِّمَّا أُخِذَ مِنكُمْ وَيَغْفِرْ لَكُمْ ۗ وَاللَّهُ غَفُورٌ رَّحِيمٌ

Translation: O Prophet, say to those captives in your hands, "If Allah knows there is any good in your hearts, He will give you better than what was taken from you, and He will forgive you." And Allah is Forgiving and Merciful.

Verse 69:

وَإِن يُرِيدُوا خِيَانَتَكَ فَقَدْ خَانُوا اللَّهَ مِن قَبْلُ فَأَمْكَنَ مِنْهُمْ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ

Translation: But if they intend to betray you, they have already betrayed Allah before. So He gave you power over them. And Allah is Knowing and Wise.