So, when you clash with the unbelievers, smite their necks until you overpower them, then hold them in bondage. Then either free them graciously or after taking a ransom, until war shall have come to end. If God had pleased He could have punished them (Himself), but He wills to test some of you through some others. He will not allow the deeds of those who are killed in the cause of God to go waste.
So when you confront the disbelievers, strike at their necks; until when you have slain them in plenty, tie them up firmly; then after that, you may either release them as a favour or take ransom, until the war lays down its ordeal; this is it; and had Allah willed He Himself could have taken revenge from them, but this is to test some of you with others; and Allah will surely never waste the deeds of those who were killed in His way.
When you meet the unbelievers, smite their necks, then, when you have made wide slaughter among them, tie fast the bonds; then set them free, either by grace or ransom, till the war lays down its loads. So it shall be; and if God had willed, He would have avenged Himself upon them; but that He may try some of you by means of others. And those who are slain in the way of God, He will not send their works astray.
NOW WHEN you meet [in war] those who are bent on denying the truth, smite their necks until you overcome them fully, and then tighten their bonds; but thereafter [set them free,] either by an act of grace or against ransom, so that the burden of war may be lifted: thus [shall it be]. And [know that] had God so willed, He could indeed punish them [Himself]; but [He wills you to struggle] so as to test you [all] by means of one another. And as for those who are slain in God’s cause, never will He let their deeds go to waste:
Now when ye meet those who disbelieve, smite their necks until when ye have slain them greatly, then make fast the bonds; then, thereafter let them off either freely or by ransom, until the war layeth down the burthens thereof. That ye shall do. And had Allah willed, He would have vindicated Himself against them, but He ordained fighting in order that He may prove you one by the other. And those who are slain in the way of Allah, He shall not send their works astray.
So, when you meet (in fight Jihad in Allah's Cause), those who disbelieve smite at their necks till when you have killed and wounded many of them, then bind a bond firmly (on them, i.e. take them as captives). Thereafter (is the time) either for generosity (i.e. free them without ransom), or ransom (according to what benefits Islam), until the war lays down its burden. Thus [you are ordered by Allah to continue in carrying out Jihad against the disbelievers till they embrace Islam (i.e. are saved from the punishment in the Hell-fire) or at least come under your protection], but if it had been Allah's Will, He Himself could certainly have punished them (without you). But (He lets you fight), in order to test you, some with others. But those who are killed in the Way of Allah, He will never let their deeds be lost,
When you encounter those who disbelieve, strike at their necks. Then, when you have routed them, bind them firmly. Then, either release them by grace, or by ransom, until war lays down its burdens. Had God willed, He could have defeated them Himself, but He thus tests some of you by means of others. As for those who are killed in the way of God, He will not let their deeds go to waste.
When you meet the unbelievers (in battle), smite their necks until you have crushed them, then bind your captives firmly; thereafter (you are entitled to) set them free, either by an act of grace, or against ransom, until the war ends. That is for you to do. If Allah had so willed, He would have Himself exacted retribution from them. (But He did not do so) that He may test some of you by means of others. As for those who are slain in the way of Allah, He shall never let their works go to waste.
So, when you meet those who disbelieve (in battle), smite (their) necks until you have fully defeated them, then tighten their bonds. Thereafter (is the time) either for generosity or ransom, until the war lays down its burden. Thus, and had Allah so willed, He could have taken vengeance against them;--but (He lets you struggle) so as to test with one another. But those who are killed in the way of Allah, He will never let their deeds be lost.
Now when ye meet in battle those who disbelieve, then it is smiting of the necks until, when ye have routed them, then making fast of bonds; and afterward either grace or ransom till the war lay down its burdens. That (is the ordinance). And if Allah willed He could have punished them (without you) but (thus it is ordained) that He may try some of you by means of others. And those who are slain in the way of Allah, He rendereth not their actions vain.
When you meet the faithless in battle, strike their necks. When you have thoroughly decimated them, bind the captives firmly. Thereafter either oblige them [by setting them free] or take ransom, until the war lays down its burdens. That [is Allah’s ordinance]. Had Allah wished He could have taken vengeance on them, but that He may test some of you by means of others. As for those who were slain in the way of Allah, He will not let their works go fruitless.
Therefore, when you meet the unbelievers smite their necks, then, when you have killed many of them, tie the bonds. Then, either free them by grace orransom until war shall lay down its loads, in this way, it shall be. Had Allah willed, He would have been victorious over them; except that He might test you, the oneby the means of others. As for those who are killed in the Way of Allah, He will not let their works to go astray.
So when you meet those who disbelieve [in battle], strike [their] necks until, when you have inflicted slaughter upon them, then secure their bonds, and either [confer] favor afterwards or ransom [them] until the war lays down its burdens. That [is the command]. And if Allah had willed, He could have taken vengeance upon them [Himself], but [He ordered armed struggle] to test some of you by means of others. And those who are killed in the cause of Allah - never will He waste their deeds.
If you encounter the disbelievers in a battle, strike-off their heads. Take them as captives when they are defeated. Then you may set them free as a favor to them, with or without a ransom, when the battle is over. This is the Law. Had God wanted, He could have granted them (unbelievers) victory, but He wants to test you through each other. The deeds of those who are killed for the cause of God will never be without virtuous results.
So when you meet in battle those who disbelieve, then smite the necks until when you have overcome them, then make (them) prisoners, and afterwards either set them free as a favor or let them ransom (themselves) until the war terminates. That (shall be so); and if Allah had pleased He would certainly have exacted what is due from them, but that He may try some of you by means of others; and (as for) those who are slain in the way of Allah, He will by no means allow their deeds to perish.
Fai<u>tha</u> laqeetumu alla<u>th</u>eena kafaroo fa<u>d</u>arba a<b>l</b>rriq<u>a</u>bi <u>h</u>att<u>a</u> i<u>tha</u> athkhantumoohum fashuddoo alwath<u>a</u>qa faimm<u>a</u> mannan baAAdu waimm<u>a</u> fid<u>a</u>an <u>h</u>att<u>a</u> ta<u>d</u>aAAa al<u>h</u>arbu awz<u>a</u>rah<u>a</u> <u>tha</u>lika walaw yash<u>a</u>o All<u>a</u>hu la<b>i</b>nta<u>s</u>ara minhum wal<u>a</u>kin liyabluwa baAA<u>d</u>akum bibaAA<u>d</u>in wa<b>a</b>lla<u>th</u>eena qutiloo fee sabeeli All<u>a</u>hi falan yu<u>d</u>illa aAAm<u>a</u>lahum
When you meet those who deny the truth in battle, strike them in the neck, and once they are defeated, make [them] prisoners, and afterwards either set them free as an act of grace, or let them ransom [themselves] until the war is finally over. Thus you shall do; and if God had pleased, He would certainly have exacted retribution from them, but His purpose is to test some of you by means of others. As for those who are killed in God's cause, He will never let their deeds be in vain;
Therefore, when ye meet the Unbelievers (in fight), smite at their necks; At length, when ye have thoroughly subdued them, bind a bond firmly (on them): thereafter (is the time for) either generosity or ransom: Until the war lays down its burdens. Thus (are ye commanded): but if it had been Allah's Will, He could certainly have exacted retribution from them (Himself); but (He lets you fight) in order to test you, some with others. But those who are slain in the Way of Allah,- He will never let their deeds be lost.
فَإِذَا لَقِيتُمُ ٱلَّذِينَ كَفَرُوا۟ فَضَرْبَ ٱلرِّقَابِ حَتَّىٰٓ إِذَآ أَثْخَنتُمُوهُمْ فَشُدُّوا۟ ٱلْوَثَاقَ فَإِمَّا مَنًّۢا بَعْدُ وَإِمَّا فِدَآءً حَتَّىٰ تَضَعَ ٱلْحَرْبُ أَوْزَارَهَا ذَٰلِكَ وَلَوْ يَشَآءُ ٱللَّهُ لَٱنتَصَرَ مِنْهُمْ وَلَٰكِن لِّيَبْلُوَا۟ بَعْضَكُم بِبَعْضٍ وَٱلَّذِينَ قُتِلُوا۟ فِى سَبِيلِ ٱللَّهِ فَلَن يُضِلَّ أَعْمَٰلَهُمْ
When you, O believers, face those disbelievers who wage war against you then strike their necks with your swords, and persist in fighting them until you subdue them and eradicate their power. Once you have subdue them, tie the chains of the captives. When you capture them you have the option, as per the demand of interests, of being graceful to them by releasing them for no ransom, ransoming them for wealth or something else, killing them, or enslaving them. Continue fighting and capturing them until the war ends by the disbelievers’ accepting Islam or by your entering into a treaty with them. The mentioned trial of the believers with the disbelievers, the alternation of fortunes and the victory of one over the other, is Allah’s decision. If Allah willed to defeat the disbelievers without a fight, He would have done so, but He ordained striving in His path to test some of you with others. He tests who of the believers fights and who doesn’t. He tests the disbeliever with the believer: If the believer is killed he enters Paradise and if the believer kills him he enters the fire. Those who are killed in Allah’s path, Allah will never nullify their deeds.
When you, O believers, face those disbelievers who wage war against you then strike their necks with your swords, and persist in fighting them until you subdue them and eradicate their power. Once you have subdue them, tie the chains of the captives. When you capture them you have the option, as per the demand of interests, of being graceful to them by releasing them for no ransom, ransoming them for wealth or something else, killing them, or enslaving them. Continue fighting and capturing them until the war ends by the disbelievers’ accepting Islam or by your entering into a treaty with them. The mentioned trial of the believers with the disbelievers, the alternation of fortunes and the victory of one over the other, is Allah’s decision. If Allah willed to defeat the disbelievers without a fight, He would have done so, but He ordained striving in His path to test some of you with others. He tests who of the believers fights and who doesn’t. He tests the disbeliever with the believer: If the believer is killed he enters Paradise and if the believer kills him he enters the fire. Those who are killed in Allah’s path, Allah will never nullify their deeds.
<p>Commentary</p><p>This verse lays down two points of law: first, it lays down that when war breaks the might and power of the enemy, and does away with their pomp and glory, they should be arrested rather than being killed. The Muslims are then given two options regarding the prisoners of war - either confer favour on them and release them without ransom or compensation; or release them against payment of ransom. There are several ways in which ransom may be taken, for instance by exchanging Muslim prisoners of war for non-Muslim prisoners of war. It is also possible to set them free after accepting pecuniary ransom. This injunction is apparently in conflict with the rule mentioned in Surah Al-Anfal. The prisoners of the battle of Badr were released against the payment of ransom, but Allah disapproved and expressed His displeasure against those who opined in favour of releasing them on ransom. The Messenger of Allah ﷺ is reported to have said: "A grave punishment of Allah for this action of ours was very close, and if it had been meted out, no one besides ` Umar Ibn Khattab ؓ and Sa'd Ibn Mu'adh ؓ would have been spared, because only these two companions had disagreed with the idea of accepting pecuniary compensation for the release of the Prisoners of War (POW). (For details, see Ma’ ariful Quran, vol 4. pp 272-281). In short, the verses of Surah Al-Anfal prohibits release of prisoners against ransom, consequently their release without ransom would be prohibited all the more.</p><p>On the other hand, this verse of Surah Muhammad permits both the alternatives. Therefore, most of the Companions and jurists express the view that this verse of Surah Muhammad has abrogated the verse of Surah Al-Anfal. Tafsir Mazhari records this to be the opinion of Sayyidna ` Abdullah Ibn ` Umar, Hasan, ` Ata' ؓ and majority of the Companions and majority of the jurists. Among the jurists, Thawri, Shafi` I, Ahmad and Ishaq also hold this view.</p><p>Sayyidna Ibn ` Abbas ؓ says that on the occasion of the battle of Badr, the number of Muslims was small. Therefore, releasing the prisoners against ransom or releasing them as a gesture of grace were both prohibited. Finally, when Islam and Muslims went on to achieve total ascendancy, Allah Ta` ala abrogated the earlier injunction, and revealed this verse which permits both options. Qadi Thana'ullah cites this in his Tafsir Mazhari confirming that this is the authentic and preferred view, because the Holy Prophet ﷺ himself acted upon it, and after him the Righteous Caliphs also did the same. Therefore, this verse repeals the verse of Surah Al-Anfal - the reason being that the verse of Surah Al- Anfal was revealed on the occasion of the battle of Badr which took place in the 2nd year of Hijrah. The prisoners that were released by the Holy Prophet ﷺ in the battle of Hudaibiyah without ransom in the 6th year of Hijrah was in accordance with this verse of Surah Muhammad.</p><p>It is recorded in Sahih of Muslim on the authority of Sayyidna Anas ؓ that about eighty Makkans climbed down the mount Tan'im with the intention of launching a sudden attack on the Messenger of Allah ﷺ and the Muslim camp. They were all captured, but the Messenger of Allah ﷺ set them free without any compensation, lest it became the cause of war on that critical occasion. At this, the following verse of Surah Al-Fath [ 48:24] was revealed:</p><p>وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم بِبَطْنِ مَكَّةَ مِن بَعْدِ أَنْ أَظْفَرَ‌كُمْ عَلَيْهِمْ</p><p>"It is He who held their hands back from you, and your hands from them in the valley of Makkah, after giving you victory over them."</p><p>According to one version, a popular view of Imam Abu Hanifah (رح) is that setting the prisoners of war free with or without ransom is not lawful. Therefore, the Hanafi scholars regard this verse of Surah Muhammad as abrogated by the verse of Surah Al-Anfal. But Tafsir Mazhari made it clear that the verse of Surah Al-Anfal was revealed first, and the verse of Surah Muhammad later - thus the later verse repealing the earlier verse. Therefore, the preferred view of Imam A'zam - in keeping with the opinion of the great majority of the Companions ؓ and leading jurists - it is lawful, if it is in the best interest and well-being of the Muslims. From amongst the Hanafi scholars, ` Allamah Ibn Humam shows his inclination towards this view in his Fath-ul-Qadir. He writes that according to the version cited in Quduri and Hidayah, Imam Abu Hanifah does not see it permissible to set prisoners of war free against payment of ransom. But according to another version of Imam Abu Hanifah (رح) ، cited in As-Siyar-ul-Kabir, it is permitted in conformity with the majority view. Among these two versions, the latter is more likely to be his preferred view. Imam Tahawi in his Ma’ ani-l-` Athar has also regarded the latter version as that of Imam Abu Hanifah (رح) .</p><p>In sum, according to the majority of Companions ؓ and jurists, neither of the verses under discussion is abrogated. The wordings of the verses of Surah Al-Anfal and Surah Muhammad leave us with the impression that none of these two can be called the abrogator or the abrogated. In fact, they are two injunctions for different situations. The leader of the Muslims may adopt either of the options depending on the conditions and needs of the Muslims. Qurtubi, on the basis of the Holy Prophet's ﷺ practice and that of the Righteous Caliphs ؓ ، has shown that the prisoners of war were sometimes killed, sometimes enslaved, at other times they were set free against ransom, and yet at other times they were released without compensation. Exacting ransom includes exchange of non-Muslim POWs for Muslim POWs or setting non-Muslim POW free against pecuniary compensation. Having cited these cases, he says that verses that have been regarded as abrogator and abrogated are in fact Muhkam or operative and perspicuous. Thus none of them is abrogated, because when the disbelievers are arrested and come into our control, the leader of the Muslims has four options: [ 1] if he deems appropriate, he may kill them ; [ 2] if he feels that it is in the best interest of the Muslims, he may hold them in bondage; [ 3] if it is appropriate, he may release them in lieu of pecuniary ransom or in exchange of Muslim POWs ; and [ 4] if it seems proper, they may be released.</p><p>"This is the view of the scholars of Madinah, Imam Shafi` I and Abu ` Ubayd رحمۃ اللہ علیہما . Imam Tahawi cites this as the opinion of Imam Abu Hanifah (رح) as well, although his generally known view is that which we have already mentioned. [ Qurtubi: V. 16, p. 228; sentence 16].</p><p>Four Options Regarding POW</p><p>The foregoing discussion makes clear that the leader of the Muslims has four options regarding prisoners of war. There is a consensus of the entire Ummah on the permissibility of killing them and holding them in bondage. Although there is some difference of opinion on the issue of setting them free against ransom or without ransom, majority of the jurists holds the latter options lawful as well.</p><p>The Issue of Slavery in Islam</p><p>A question arises here regarding prisoners of war. There are some juristic differences whether they could be set free, but there is no difference of opinion with regard to the permissibility of the latter two cases, i.e. killing them or holding them in bondage. Why did the Qur'an not mention these two cases explicitly? It merely mentions the two cases where it is permissible to release them. Imam Fakhr-ud-din Razi responds to this in his Tafsir Kabir. He says that only those two options have been mentioned here which are not permissible to enslave Arab POW. Killing of the crippled is not lawful either. Besides, the question of killing has been dealt with elaborately earlier. [ Tafsir Kabir: p. 508; v. 7].</p><p>Another point needs consideration: the permissibility of killing and enslaving was a common knowledge; all knew that the two cases are lawful. As opposed to this, the setting free of POW was prohibited on the occasion of the battle of Badr. On the present occasion, however, the intention was to permit them to be released with or without compensation. Here, there was no need to mention cases that were already known to be permissible. Therefore, these verses are silent about them. Thus, it is not correct to conclude from these verses that after their revelation, the permission to kill or enslave them has been abrogated. If the injunction to enslave had been abrogated, its prohibition would have been mentioned somewhere in the Qur'an or in a Hadith. If this verse was an indication of its prohibition, then why were POW held in bondage by the Holy Prophet ﷺ and after him by the Companions ؓ ، so ardently dedicated to Qur'an and Hadith, in a large number of battles after the revelation of the present verses? The narratives of enslaving are recorded in such large numbers in Hadith and history with chains of transmission effectively uninterrupted that denying them would be unreasonable obstinacy.</p><p>An objection and its rebuttal</p><p>Let us now address the objection that Islam is the eat upholder of uman rights. Then h ہ w is it that it allows the enslaving of human beings?</p><p>This objection is a fallacy based on the false analogy drawn between Islamic concept of slavery and its practice in other religions and communities; whereas in Islam after the rights given to the slaves and the social status granted to them, they can hardly be called slaves in the generally accepted sense of the word. They in fact constitute a brotherhood. If the reality and spirit of Islamic concept of slavery is analyzed, we will realize that no better treatment can be meted out to POW than these instances found in Islamic history. A famous orientalist in his book Arab Civilization writes:</p><p>“ When the word 'slave' is uttered in the presence of a European who is used to reading American writings, he conceives in his mind those helpless people who are shackled with chains, around whose necks are iron collars, who are lashed with whips and driven forth, whose food is barely enough to subsist, and for whom nothing more than dark dungeons are available to live in. I am not concerned here with how far this is true and to what extent atrocities committed by the British in America for the past several years fit the description . . . However, there is absolutely no doubt about the fact that Islam's concept of slavery is completely different from the Christian concept of slavery ."</p><p>The truth of the matter is that in many instances there is no better solution than enslaving the POW, because if they are not enslaved, then logically there are three ways of sorting out the problem: either kill them, or set them free, or keep them as prisoners permanently. More often than not, all these three possibilities might not be in the best interest of the Muslim Ummah. Killing them might not be appropriate because the POW might be a talented person and his talent would be wasted and lost. Setting him free might be risking the danger of his going away to Dar-ul-harb and once again conspiring against the Muslims. Now there remains two options only: Either to keep him as a prisoner for good and confine him to some remote and separate island as has been the practice nowadays, or enslave him, make use of his talent and take full care of his human rights. It is obvious to everyone which of these options is the best, especially since the Islamic viewpoint regarding slaves has been made plain in a famous Hadith of the Holy Prophet as follows:</p><p>اخوانکم جعلھم اللہ تحت ایدیکم فمن کان اخوہ تحت یدیہ فلیطعمہ ممّا یاکل ولیلبسہ ممّا یلبس ولا یکلّفہ ، ما یغلبہ فلیعنہ، (بخاری، مسلم، ابوداؤد وغیرھم)</p><p>"Your slaves are your brothers, and Allah has put them under your control. So whoever has a brother under his command should feed him of what he eats, and dress him of what he wears. Do not overburden them [ slaves ] to do things beyond their capacity, and if you do so, then help them." [ Bukhari, Muslim, Abu Dawud and others ]</p><p>The social and civil rights that Islam has accorded to the slaves are almost equal to free individuals. Thus, as opposed to other nations, Islam has not only permitted the slaves to marry but also emphasized that the masters should marry off those of their slaves and slavegirls who are righteous [ 24:32] so much so that he can even marry a free woman. A slave's share from the spoils of war is equal to that of a free mujahid. If he gives refuge to an enemy, it would be respected in the same way as given by a free individual. There are so many injunctions in Qur'an and Hadith regarding good treatment of slaves that if they are collected together, they can be compiled into a voluminous book. Sayyidna ` Ali ؓ says that the last words of the Messenger of Allah ﷺ before his departure from this earthly life were:</p><p>الصّلوٰۃ الصّلوٰۃ، اتّقوا اللہ فیما ملکت ایمانکم</p><p>"Take care of prayer; take care of prayer. Keep your duty to Allah regarding slaves under your command".</p><p>Islam organized education and training programme for slaves: its effect was seen during the reign of ` Abd-ul-Malik Ibn Marwan in almost all the provinces of Islamic State. Some of the best and greatest authorities on education and intellectual development were slaves whose chronicles are narrated in several history books. Furthermore, this nominal slavery was gradually abolished or reduced. There is a huge number of Qur'anic verses and Holy Prophetic Traditions which set out the virtues and merits of setting the slaves free. There is no act better than emancipation of slaves. In juristic injunctions, pretexts have been looked for to emancipate slaves: expiation for violating fast, for murder, for zihar, for violating oaths and vows - in all these cases the first compulsory command is to emancipate a slave. A Hadith tells us that if a person has slapped a slave, its expiation is to set him free. Thus, the Companions ؓ used to emancipate slaves in large numbers. The author of al-Najm-ul-Wahhaj gives us the following table of the slaves set free by the Companions:</p><p>1.	Sayyidah ` A'ishah ؓ عنہا…97</p><p>2.	Sayyidna ` Abbas ؓ عنہ…70</p><p>3.	Sayyidna Hakim Ibn Hizam ؓ ….100</p><p>4.	Sayyidna ` Abdullah Ibn ` Umar ؓ …1000</p><p>5.	Sayyidna ` Uthman Ghaniy ؓ …20</p><p>6.	Sayyidna Dhul-Kila" Al-Himyari ؓ 8000 [ in a day ]</p><p>7.	Sayyidna ` Abdurrahman Ibn ` Auf ؓ 3000011</p><p>This table shows that only seven Companions ؓ ، set free 39, 259 slaves. Obviously, thousands of other Companions ؓ must have emancipated countless slaves.</p><p>To sum up: anyone who looks impartially at the comprehensive reforms Islam introduced in the system of slavery, he cannot escape the conclusion that drawing analogy between Islamic concept of slavery and its practice among other nations is absolutely false. In fact, permission to enslave POW after these reforms is a great boon to them.</p><p>Furthermore, holding POW in bondage is only up to the point of permissibility which means that if an Islamic State deems it appropriate, it may hold them in bondage, but it has not been taken as an obligatory or as a commendable act. As a matter of fact, the collective teachings of Qur'an and Hadith lead us to believe that emancipating them is more meritorious. Then this permission, too, extends up to the time the Muslims have not entered into a compact with the enemies. If there is an agreement with the enemies which includes a clause to the effect that neither the enemies will enslave Muslim POW nor will the Muslims enslave the enemy POW, the clause will be binding. In our times, many countries have entered into such covenants. If Muslim countries have participated in such covenants, it would not be lawful for them to enslave as long as this agreement stands.</p><p>Commentary</p><p>Wisdom in the Legality of Jihad</p><p>وَلَوْ يَشَاءُ اللَّـهُ لَانتَصَرَ‌ مِنْهُمْ (And if Allah willed, He would have [ Himself ] taken vengeance upon them,…- 47:4) In this verse Allah says that legalizing of armed struggle in His cause against the infidels is a blessing as it replaces celestial punishments. The previous nations were punished with celestial and earthly calamities for their infidelity to Allah, for idolatry and for rebellion against Allah. The Ummah of Muhammad could have suffered the same fate but the Holy Prophet is a mercy unto mankind. As a result, the Ummah has been spared destruction by such general calamities. In place of them, jihad shar'I has been instituted. This, compared to general calamities, has many facilities and expedience. First of all, in general calamities the entire nation including men, women and children are decimated whereas in the case of Jihad according to the rules of war, women and children are safe and secure. As far as men are concerned, only those of the unbelieving men will have to face the believers who commit aggression and violence against those who protect the religion of Allah. Even among them not all men are killed, because many of them develop the ability to embrace Islamic faith, (or submit themselves as subjects of an Islamic state). Another wisdom in the institution of Jihad is that both the sides of war - Muslims and the enemies - are tested: which side is willing to sacrifice his life and wealth at the command of Allah and which side obstinately and stubbornly continues to reject the Truth or, having seen the crystal-clear evidence of Truth and being convinced by the Qur'anic arguments, embraces Islam.</p><p>وَالَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّـهِ فَلَن يُضِلَّ أَعْمَالَهُمْ (And those who are killed in Allah's way, He will never let their deeds go in vain. - 47:4) At the beginning of the Surah it was asserted that those who persist in infidelity and idolatry and obstruct others from practising Islam, Allah rendered all their good deeds void, such as charity, alms, donations, and philanthropic and public welfare activities, because these deeds are not worthy of reward in the Hereafter without faith. Faith is a necessary condition for good works to be rewarded in the next world. As opposed to the case of the infidels, this verse asserts that those who sacrificed their lives to acquire the glorious privilege of a martyr in the cause of Allah - Allah will never imprint their works with irreverence, profanity or damnation. Even if they did commit sins, their sins will not have a negative impact on their good actions. In fact, often these good deeds of theirs will serve as an expiation for their sins.</p>
CommentaryThis verse lays down two points of law: first, it lays down that when war breaks the might and power of the enemy, and does away with their pomp and glory, they should be arrested rather than being killed. The Muslims are then given two options regarding the prisoners of war - either confer favour on them and release them without ransom or compensation; or release them against payment of ransom. There are several ways in which ransom may be taken, for instance by exchanging Muslim prisoners of war for non-Muslim prisoners of war. It is also possible to set them free after accepting pecuniary ransom. This injunction is apparently in conflict with the rule mentioned in Surah Al-Anfal. The prisoners of the battle of Badr were released against the payment of ransom, but Allah disapproved and expressed His displeasure against those who opined in favour of releasing them on ransom. The Messenger of Allah ﷺ is reported to have said: "A grave punishment of Allah for this action of ours was very close, and if it had been meted out, no one besides ` Umar Ibn Khattab ؓ and Sa'd Ibn Mu'adh ؓ would have been spared, because only these two companions had disagreed with the idea of accepting pecuniary compensation for the release of the Prisoners of War (POW). (For details, see Ma’ ariful Quran, vol 4. pp 272-281). In short, the verses of Surah Al-Anfal prohibits release of prisoners against ransom, consequently their release without ransom would be prohibited all the more.On the other hand, this verse of Surah Muhammad permits both the alternatives. Therefore, most of the Companions and jurists express the view that this verse of Surah Muhammad has abrogated the verse of Surah Al-Anfal. Tafsir Mazhari records this to be the opinion of Sayyidna ` Abdullah Ibn ` Umar, Hasan, ` Ata' ؓ and majority of the Companions and majority of the jurists. Among the jurists, Thawri, Shafi` I, Ahmad and Ishaq also hold this view.Sayyidna Ibn ` Abbas ؓ says that on the occasion of the battle of Badr, the number of Muslims was small. Therefore, releasing the prisoners against ransom or releasing them as a gesture of grace were both prohibited. Finally, when Islam and Muslims went on to achieve total ascendancy, Allah Ta` ala abrogated the earlier injunction, and revealed this verse which permits both options. Qadi Thana'ullah cites this in his Tafsir Mazhari confirming that this is the authentic and preferred view, because the Holy Prophet ﷺ himself acted upon it, and after him the Righteous Caliphs also did the same. Therefore, this verse repeals the verse of Surah Al-Anfal - the reason being that the verse of Surah Al- Anfal was revealed on the occasion of the battle of Badr which took place in the 2nd year of Hijrah. The prisoners that were released by the Holy Prophet ﷺ in the battle of Hudaibiyah without ransom in the 6th year of Hijrah was in accordance with this verse of Surah Muhammad.It is recorded in Sahih of Muslim on the authority of Sayyidna Anas ؓ that about eighty Makkans climbed down the mount Tan'im with the intention of launching a sudden attack on the Messenger of Allah ﷺ and the Muslim camp. They were all captured, but the Messenger of Allah ﷺ set them free without any compensation, lest it became the cause of war on that critical occasion. At this, the following verse of Surah Al-Fath [ 48:24] was revealed:وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم بِبَطْنِ مَكَّةَ مِن بَعْدِ أَنْ أَظْفَرَ‌كُمْ عَلَيْهِمْ"It is He who held their hands back from you, and your hands from them in the valley of Makkah, after giving you victory over them."According to one version, a popular view of Imam Abu Hanifah (رح) is that setting the prisoners of war free with or without ransom is not lawful. Therefore, the Hanafi scholars regard this verse of Surah Muhammad as abrogated by the verse of Surah Al-Anfal. But Tafsir Mazhari made it clear that the verse of Surah Al-Anfal was revealed first, and the verse of Surah Muhammad later - thus the later verse repealing the earlier verse. Therefore, the preferred view of Imam A'zam - in keeping with the opinion of the great majority of the Companions ؓ and leading jurists - it is lawful, if it is in the best interest and well-being of the Muslims. From amongst the Hanafi scholars, ` Allamah Ibn Humam shows his inclination towards this view in his Fath-ul-Qadir. He writes that according to the version cited in Quduri and Hidayah, Imam Abu Hanifah does not see it permissible to set prisoners of war free against payment of ransom. But according to another version of Imam Abu Hanifah (رح) ، cited in As-Siyar-ul-Kabir, it is permitted in conformity with the majority view. Among these two versions, the latter is more likely to be his preferred view. Imam Tahawi in his Ma’ ani-l-` Athar has also regarded the latter version as that of Imam Abu Hanifah (رح) .In sum, according to the majority of Companions ؓ and jurists, neither of the verses under discussion is abrogated. The wordings of the verses of Surah Al-Anfal and Surah Muhammad leave us with the impression that none of these two can be called the abrogator or the abrogated. In fact, they are two injunctions for different situations. The leader of the Muslims may adopt either of the options depending on the conditions and needs of the Muslims. Qurtubi, on the basis of the Holy Prophet's ﷺ practice and that of the Righteous Caliphs ؓ ، has shown that the prisoners of war were sometimes killed, sometimes enslaved, at other times they were set free against ransom, and yet at other times they were released without compensation. Exacting ransom includes exchange of non-Muslim POWs for Muslim POWs or setting non-Muslim POW free against pecuniary compensation. Having cited these cases, he says that verses that have been regarded as abrogator and abrogated are in fact Muhkam or operative and perspicuous. Thus none of them is abrogated, because when the disbelievers are arrested and come into our control, the leader of the Muslims has four options: [ 1] if he deems appropriate, he may kill them ; [ 2] if he feels that it is in the best interest of the Muslims, he may hold them in bondage; [ 3] if it is appropriate, he may release them in lieu of pecuniary ransom or in exchange of Muslim POWs ; and [ 4] if it seems proper, they may be released."This is the view of the scholars of Madinah, Imam Shafi` I and Abu ` Ubayd رحمۃ اللہ علیہما . Imam Tahawi cites this as the opinion of Imam Abu Hanifah (رح) as well, although his generally known view is that which we have already mentioned. [ Qurtubi: V. 16, p. 228; sentence 16].Four Options Regarding POWThe foregoing discussion makes clear that the leader of the Muslims has four options regarding prisoners of war. There is a consensus of the entire Ummah on the permissibility of killing them and holding them in bondage. Although there is some difference of opinion on the issue of setting them free against ransom or without ransom, majority of the jurists holds the latter options lawful as well.The Issue of Slavery in IslamA question arises here regarding prisoners of war. There are some juristic differences whether they could be set free, but there is no difference of opinion with regard to the permissibility of the latter two cases, i.e. killing them or holding them in bondage. Why did the Qur'an not mention these two cases explicitly? It merely mentions the two cases where it is permissible to release them. Imam Fakhr-ud-din Razi responds to this in his Tafsir Kabir. He says that only those two options have been mentioned here which are not permissible to enslave Arab POW. Killing of the crippled is not lawful either. Besides, the question of killing has been dealt with elaborately earlier. [ Tafsir Kabir: p. 508; v. 7].Another point needs consideration: the permissibility of killing and enslaving was a common knowledge; all knew that the two cases are lawful. As opposed to this, the setting free of POW was prohibited on the occasion of the battle of Badr. On the present occasion, however, the intention was to permit them to be released with or without compensation. Here, there was no need to mention cases that were already known to be permissible. Therefore, these verses are silent about them. Thus, it is not correct to conclude from these verses that after their revelation, the permission to kill or enslave them has been abrogated. If the injunction to enslave had been abrogated, its prohibition would have been mentioned somewhere in the Qur'an or in a Hadith. If this verse was an indication of its prohibition, then why were POW held in bondage by the Holy Prophet ﷺ and after him by the Companions ؓ ، so ardently dedicated to Qur'an and Hadith, in a large number of battles after the revelation of the present verses? The narratives of enslaving are recorded in such large numbers in Hadith and history with chains of transmission effectively uninterrupted that denying them would be unreasonable obstinacy.An objection and its rebuttalLet us now address the objection that Islam is the eat upholder of uman rights. Then h ہ w is it that it allows the enslaving of human beings?This objection is a fallacy based on the false analogy drawn between Islamic concept of slavery and its practice in other religions and communities; whereas in Islam after the rights given to the slaves and the social status granted to them, they can hardly be called slaves in the generally accepted sense of the word. They in fact constitute a brotherhood. If the reality and spirit of Islamic concept of slavery is analyzed, we will realize that no better treatment can be meted out to POW than these instances found in Islamic history. A famous orientalist in his book Arab Civilization writes:“ When the word 'slave' is uttered in the presence of a European who is used to reading American writings, he conceives in his mind those helpless people who are shackled with chains, around whose necks are iron collars, who are lashed with whips and driven forth, whose food is barely enough to subsist, and for whom nothing more than dark dungeons are available to live in. I am not concerned here with how far this is true and to what extent atrocities committed by the British in America for the past several years fit the description . . . However, there is absolutely no doubt about the fact that Islam's concept of slavery is completely different from the Christian concept of slavery ."The truth of the matter is that in many instances there is no better solution than enslaving the POW, because if they are not enslaved, then logically there are three ways of sorting out the problem: either kill them, or set them free, or keep them as prisoners permanently. More often than not, all these three possibilities might not be in the best interest of the Muslim Ummah. Killing them might not be appropriate because the POW might be a talented person and his talent would be wasted and lost. Setting him free might be risking the danger of his going away to Dar-ul-harb and once again conspiring against the Muslims. Now there remains two options only: Either to keep him as a prisoner for good and confine him to some remote and separate island as has been the practice nowadays, or enslave him, make use of his talent and take full care of his human rights. It is obvious to everyone which of these options is the best, especially since the Islamic viewpoint regarding slaves has been made plain in a famous Hadith of the Holy Prophet as follows:اخوانکم جعلھم اللہ تحت ایدیکم فمن کان اخوہ تحت یدیہ فلیطعمہ ممّا یاکل ولیلبسہ ممّا یلبس ولا یکلّفہ ، ما یغلبہ فلیعنہ، (بخاری، مسلم، ابوداؤد وغیرھم)"Your slaves are your brothers, and Allah has put them under your control. So whoever has a brother under his command should feed him of what he eats, and dress him of what he wears. Do not overburden them [ slaves ] to do things beyond their capacity, and if you do so, then help them." [ Bukhari, Muslim, Abu Dawud and others ]The social and civil rights that Islam has accorded to the slaves are almost equal to free individuals. Thus, as opposed to other nations, Islam has not only permitted the slaves to marry but also emphasized that the masters should marry off those of their slaves and slavegirls who are righteous [ 24:32] so much so that he can even marry a free woman. A slave's share from the spoils of war is equal to that of a free mujahid. If he gives refuge to an enemy, it would be respected in the same way as given by a free individual. There are so many injunctions in Qur'an and Hadith regarding good treatment of slaves that if they are collected together, they can be compiled into a voluminous book. Sayyidna ` Ali ؓ says that the last words of the Messenger of Allah ﷺ before his departure from this earthly life were:الصّلوٰۃ الصّلوٰۃ، اتّقوا اللہ فیما ملکت ایمانکم"Take care of prayer; take care of prayer. Keep your duty to Allah regarding slaves under your command".Islam organized education and training programme for slaves: its effect was seen during the reign of ` Abd-ul-Malik Ibn Marwan in almost all the provinces of Islamic State. Some of the best and greatest authorities on education and intellectual development were slaves whose chronicles are narrated in several history books. Furthermore, this nominal slavery was gradually abolished or reduced. There is a huge number of Qur'anic verses and Holy Prophetic Traditions which set out the virtues and merits of setting the slaves free. There is no act better than emancipation of slaves. In juristic injunctions, pretexts have been looked for to emancipate slaves: expiation for violating fast, for murder, for zihar, for violating oaths and vows - in all these cases the first compulsory command is to emancipate a slave. A Hadith tells us that if a person has slapped a slave, its expiation is to set him free. Thus, the Companions ؓ used to emancipate slaves in large numbers. The author of al-Najm-ul-Wahhaj gives us the following table of the slaves set free by the Companions:1.	Sayyidah ` A'ishah ؓ عنہا…972.	Sayyidna ` Abbas ؓ عنہ…703.	Sayyidna Hakim Ibn Hizam ؓ ….1004.	Sayyidna ` Abdullah Ibn ` Umar ؓ …10005.	Sayyidna ` Uthman Ghaniy ؓ …206.	Sayyidna Dhul-Kila" Al-Himyari ؓ 8000 [ in a day ]7.	Sayyidna ` Abdurrahman Ibn ` Auf ؓ 3000011This table shows that only seven Companions ؓ ، set free 39, 259 slaves. Obviously, thousands of other Companions ؓ must have emancipated countless slaves.To sum up: anyone who looks impartially at the comprehensive reforms Islam introduced in the system of slavery, he cannot escape the conclusion that drawing analogy between Islamic concept of slavery and its practice among other nations is absolutely false. In fact, permission to enslave POW after these reforms is a great boon to them.Furthermore, holding POW in bondage is only up to the point of permissibility which means that if an Islamic State deems it appropriate, it may hold them in bondage, but it has not been taken as an obligatory or as a commendable act. As a matter of fact, the collective teachings of Qur'an and Hadith lead us to believe that emancipating them is more meritorious. Then this permission, too, extends up to the time the Muslims have not entered into a compact with the enemies. If there is an agreement with the enemies which includes a clause to the effect that neither the enemies will enslave Muslim POW nor will the Muslims enslave the enemy POW, the clause will be binding. In our times, many countries have entered into such covenants. If Muslim countries have participated in such covenants, it would not be lawful for them to enslave as long as this agreement stands.CommentaryWisdom in the Legality of Jihadوَلَوْ يَشَاءُ اللَّـهُ لَانتَصَرَ‌ مِنْهُمْ (And if Allah willed, He would have [ Himself ] taken vengeance upon them,…- 47:4) In this verse Allah says that legalizing of armed struggle in His cause against the infidels is a blessing as it replaces celestial punishments. The previous nations were punished with celestial and earthly calamities for their infidelity to Allah, for idolatry and for rebellion against Allah. The Ummah of Muhammad could have suffered the same fate but the Holy Prophet is a mercy unto mankind. As a result, the Ummah has been spared destruction by such general calamities. In place of them, jihad shar'I has been instituted. This, compared to general calamities, has many facilities and expedience. First of all, in general calamities the entire nation including men, women and children are decimated whereas in the case of Jihad according to the rules of war, women and children are safe and secure. As far as men are concerned, only those of the unbelieving men will have to face the believers who commit aggression and violence against those who protect the religion of Allah. Even among them not all men are killed, because many of them develop the ability to embrace Islamic faith, (or submit themselves as subjects of an Islamic state). Another wisdom in the institution of Jihad is that both the sides of war - Muslims and the enemies - are tested: which side is willing to sacrifice his life and wealth at the command of Allah and which side obstinately and stubbornly continues to reject the Truth or, having seen the crystal-clear evidence of Truth and being convinced by the Qur'anic arguments, embraces Islam.وَالَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّـهِ فَلَن يُضِلَّ أَعْمَالَهُمْ (And those who are killed in Allah's way, He will never let their deeds go in vain. - 47:4) At the beginning of the Surah it was asserted that those who persist in infidelity and idolatry and obstruct others from practising Islam, Allah rendered all their good deeds void, such as charity, alms, donations, and philanthropic and public welfare activities, because these deeds are not worthy of reward in the Hereafter without faith. Faith is a necessary condition for good works to be rewarded in the next world. As opposed to the case of the infidels, this verse asserts that those who sacrificed their lives to acquire the glorious privilege of a martyr in the cause of Allah - Allah will never imprint their works with irreverence, profanity or damnation. Even if they did commit sins, their sins will not have a negative impact on their good actions. In fact, often these good deeds of theirs will serve as an expiation for their sins.
<h2 class="title"> The Command to strike the Enemies' Necks, tighten Their Bonds, and then free Them either by an Act of Grace or for a Ransom</h2><p>Guiding the believers to what they should employ in their fights against the idolators, Allah says,</p><div class="text_uthmani arabic">فَإِذَا لَقِيتُمُ الَّذِينَ كَفَرُواْ فَضَرْبَ الرِّقَابِ</div><p>(So, when you meet those who disbelieve (in battle), smite their necks) which means, `when you fight against them, cut them down totally with your swords.'</p><div class="text_uthmani arabic">حَتَّى إِذَآ أَثْخَنتُمُوهُمْ</div><p>(until you have fully defeated them,) meaning, `you have killed and utterly destroyed them.'</p><div class="text_uthmani arabic">فَشُدُّواْ الْوَثَاقَ</div><p>(tighten their bonds.) `This is referring to the prisoners of war whom you have captured. Later on, after the war ends and the conflict has ceased, you have a choice in regard to the captives: You may either act graciously toward them by setting them free without charge, or free them for a ransom that you require from them.' It appears that this Ayah was revealed after the battle of Badr. At that time, Allah reproached the believers for sparing many of the enemy's soldiers, and holding too many captives in order to take ransom from them. So He said then:</p><div class="text_uthmani arabic">مَا كَانَ لِنَبِىٍّ أَن يَكُونَ لَهُ أَسْرَى حَتَّى يُثْخِنَ فِي الاٌّرْضِ تُرِيدُونَ عَرَضَ الدُّنْيَا وَاللَّهُ يُرِيدُ الاٌّخِرَةَ وَاللَّهُ عَزِيزٌ حَكِيمٌ - لَّوْلاَ كِتَـبٌ مِّنَ اللَّهِ سَبَقَ لَمَسَّكُمْ فِيمَآ أَخَذْتُمْ عَذَابٌ عَظِيمٌ </div><p>(It is not for a Prophet to have captives of war until he had made a great slaughter (among the enemies) in the land. You desire the commodities of this world, but Allah desires (for you) the Hereafter. Allah is Mighty and Wise. Were it not for a prior decree from Allah, a severe torment would have touched you for what you took.) (8:67-68) Allah's saying,</p><div class="text_uthmani arabic">حَتَّى تَضَعَ الْحَرْبُ أَوْزَارَهَا</div><p>(...until the war lays down its burden.) Mujahid said: "Until `Isa bin Maryam (peace be upon him) descends." It seems as if he derived this opinion from the Prophet's saying,</p><div class="text_uthmani arabic">«لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ حَتْى يُقَاتِلَ آخِرُهُمُ الدَّجَّال»</div><p>(There will always be a group of my Ummah victorious upon the truth, until the last of them fight against Ad-Dajjal.) Imam Ahmad recorded from Jubayr bin Nufayr who reported from Salamah bin Nufayl that he went to the Messenger of Allah and said, "I have let my horse go, and thrown down my weapon, for the war has ended. There is no more fighting." Then the Prophet said to him,</p><div class="text_uthmani arabic">«الْانَ جَاءَ الْقِتَالُ، لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى النَّاسِ، يُزِيغُ اللهُ تَعَالَى قُلُوبَ أَقْوَام، فَيُقَاتِلُونَهُمْ وَيَرْزُقُهُمُ اللهُ مِنْهُمْ حَتْى يَأْتِيَ أَمْرُ اللهِ وَهُمْ عَلَى ذلِكَ، أَلَا إِنَّ عُقْرَ دَارِ الْمُؤْمِنِينَ الشَّامُ، وَالْخَيْلُ مَعْقُودٌ فِي نَوَاصِيهَا الْخَيْرُ إِلَى يَوْمِ الْقِيَامَة»</div><p>(Now the time of fighting has come. There will always be a group of my Ummah dominant over others. Allah will turn the hearts of some people away (from the truth), so they (that group) will fight against them, and Allah will bestow on them (war spoils) from them (the enemies) -- until Allah's command comes to pass while they are in that state. Verily, the center of the believers' abode is Ash-Sham. And goodness is tied around the horses' foreheads till the Day of Resurrection.) An-Nasa'i also recorded this narration. Allah then says,</p><div class="text_uthmani arabic">ذَلِكَ وَلَوْ يَشَآءُ اللَّهُ لاَنْتَصَرَ مِنْهُمْ</div><p>(Thus, and had Allah so willed, He could have taken vengeance against them;) which means that had He so willed, He could have taken immediate vengeance against the disbelievers with a chastisement or exemplary punishment directly from Him.</p><div class="text_uthmani arabic">وَلَـكِن لِّيَبْلُوَ بَعْضَكُمْ بِبَعْضٍ</div><p>(but (He lets you struggle) so as to test with one another.) meaning, He has ordered Jihad and fighting against the enemies in order to try you and test your affairs. Allah also expresses His wisdom by the legislation of Jihad in the following two Surahs, Al `Iman and At-Tawbah, in which He says,</p><div class="text_uthmani arabic">أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَـهَدُواْ مِنكُمْ وَيَعْلَمَ الصَّـبِرِينَ </div><p>(Or did you think that you would enter the Paradise before Allah had made evident those of you who fight in His cause and made evident those who are steadfast) (3:142)</p><div class="text_uthmani arabic">قَـتِلُوهُمْ يُعَذِّبْهُمُ اللَّهُ بِأَيْدِيكُمْ وَيُخْزِهِمْ وَيَنْصُرْكُمْ عَلَيْهِمْ وَيَشْفِ صُدُورَ قَوْمٍ مُّؤْمِنِينَ - وَيُذْهِبْ غَيْظَ قُلُوبِهِمْ وَيَتُوبُ اللَّهُ عَلَى مَن يَشَآءُ وَاللَّهُ عَلِيمٌ حَكِيمٌ </div><p>(Fight them; Allah will then punish them by your hands, disgrace them, grant you victory over them, satisfy the breasts of a believing people, and remove the fury of their (the believers') hearts. Allah turns in forgiveness to whom He wills; Allah is Knowing and Wise.) ( 9:14-15)</p><h2 class="title">Merit of the Martyrs</h2><p>Since it is customary during wars that many of the believers die, Allah says:</p><div class="text_uthmani arabic">وَالَّذِينَ قُتِلُواْ فِى سَبِيلِ اللَّهِ فَلَن يُضِلَّ أَعْمَـلَهُمْ</div><p>(But those who are killed in the way of Allah, He will never let their deeds be lost.) which means that He would not let their good deeds go to waste, but would rather multiply and increase them. Some of them will continue being rewarded for their good deeds for the entire length of their stay in Al-Barzakh. This has been mentioned in a Hadith recorded by Imam Ahmad in his Musnad on the authority of Kathir bin Murrah, who reported from Qays Al-Judhami, may Allah be pleased with him, that Allah's Messenger said,</p><div class="text_uthmani arabic">«يُعْطَى الشَّهِيدُ سِتَّ خِصَالٍ عِنْدَ أَوَّلِ قَطْرَةٍ مِنْ دَمِهِ: تُكَفَّرُ عَنْهُ كُلُّ خَطِيئَةٍ، وَيَرَى مَقْعَدَهُ مِنَ الْجَنَّةِ، وَيُزَوَّجُ مِنَ الْحُورِ الْعِين، وَيَأْمَنُ مِنَ الْفَزَعِ الْأَكْبَرِ، وَمِنْ عَذَابِ الْقَبْرِ، وَيُحَلَّى حُلَّةَ الْإِيمَان»</div><p>(As the first drop of his blood gushes forth, a martyr is granted six merits: all of his sins are forgiven, he is shown his place in Paradise, he is married to wide-eyed Huris, he is secured from the great fear (on Judgement Day) and the torment of the grave, and he is adorned with the adornments of Iman.) Ahmad was alone in recording this Hadith. Abu Ad-Darda', may Allah be pleased with him, reported that Allah's Messenger said,</p><div class="text_uthmani arabic">«يُشَفَّعُ الشَّهِيدُ فِي سَبْعِينَ مِنْ أَهْلِ بَيْتِه»</div><p>(A martyr is allowed to intercede for seventy members of his household. ) This was recorded by Abu Dawud, and there are numerous other Hadiths mentioning the merits of the martyrs. As for Allah's saying,</p><div class="text_uthmani arabic">سَيَهْدِيهِمْ</div><p>(He will guide them) meaning, He will guide them to Jannah. This is similar to Allah's saying,</p><div class="text_uthmani arabic">إِنَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ يَهْدِيهِمْ رَبُّهُمْ بِإِيمَانِهِمْ تَجْرِى مِن تَحْتِهِمُ الاٌّنْهَـرُ فِي جَنَّـتِ النَّعِيمِ </div><p>(Indeed, those who have believed and done righteous good deeds, their Lord will guide them because of their Faith: beneath them rivers will flow in the Gardens of Pleasure.) (10:9) Allah says,</p><div class="text_uthmani arabic">وَيُصْلِحُ بَالَهُمْ</div><p>(and amend their condition.) meaning, their situation and affairs.</p><div class="text_uthmani arabic">وَيُدْخِلُهُمُ الْجَنَّةَ عَرَّفَهَا لَهُمْ </div><p>(And (He will) admit them to Paradise, which He has made known to them.) It means that He has acquainted them with Paradise and guided them to it. Mujahid said: "The people of Paradise will be guided to their houses and dwellings and whatever sections Allah has ordained for them in it. They will not make mistakes in this, nor will they ask anyone for directions to their dwellings -- as if they had dwelt in it from the time they were first created." Al-Bukhari recorded from Abu Sa`id Al-Khudri, may Allah be pleased with him, that Allah's Messenger said,</p><div class="text_uthmani arabic">«إِذَا خَلَصَ الْمُؤْمِنُونَ مِنَ النَّارِ حُبِسُوا بِقَنْطَرَةٍ بَيْنَ الْجَنَّةِ وَالنَّارِ، يَتَقَاصُّونَ مَظَالِمَ كَانَتْ بَيْنَهُمْ فِي الدُّنْيَا، حَتْى إذَا هُذِّبُوا وَنُقُّوا أُذِنَ لَهُمْ فِي دُخُولِ الْجَنَّةِ، وَالَّذِي نَفْسِي بِيَدِهِ إِنَّ أَحَدَهُمْ بِمَنْزِلِهِ فِي الْجَنَّةِ أَهْدَى مِنْهُ بِمَنْزِلِهِ الَّذِي كَانَ فِي الدُّنْيَا»</div><p>(After the believers securely pass the Fire (on the Day of Judgement), they will be held back upon a bridge between Paradise and the Fire. There, they will have any acts of injustice that they committed against one another in the life of this world rectified. After they are completely purified and cleansed (from injustice), they will be admitted into Paradise. By the One in Whose Hand is my soul, each one of them will find his way to his dwelling in Paradise better than he found his way to his dwelling in the worldly life.)</p><h2 class="title">Support Allah's Cause, He will then support You</h2><p>Allah then says:</p><div class="text_uthmani arabic">يأَيُّهَا الَّذِينَ ءَامَنُواْ إِن تَنصُرُواْ اللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ </div><p>(O you who believe! If you support (the cause of) Allah, He will support you and make your foothold firm.) This is similar to His saying,</p><div class="text_uthmani arabic">وَلَيَنصُرَنَّ اللَّهُ مَن يَنصُرُهُ</div><p>(Indeed, Allah will surely support those who support Him (His cause).) (22:40) That is because the reward is comparable to the type of deed that is performed. Thus, Allah says here,</p><div class="text_uthmani arabic">وَيُثَبِّتْ أَقْدَامَكُمْ</div><p>(and make your foothold firm.) Allah then says,</p><div class="text_uthmani arabic">وَالَّذِينَ كَفَرُواْ فَتَعْساً لَّهُمْ</div><p>(But as for those who disbelieve -- misery awaits them) This misery is the opposite of making firm the footholds of the believers who support the cause of Allah and His Messenger . It has been confirmed in a Hadith that Allah's Messenger said,</p><div class="text_uthmani arabic">«تَعِسَ عَبْدُالدِّينَارِ، تَعِسَ عَبْدُالدِّرْهَمِ، تَعِسَ عَبْدُالْقَطِيفَةِ، تَعِسَ وَانْتَكَسَ وَإِذَا شِيكَ فَلَا انْتَقَش»</div><p>(Misery awaits the servant of the Dinar; misery awaits the servant of the Dirham; misery awaits the servant of velvet. Misery awaits him, and degeneracy; and if he is pricked by a thorn, may he not find anyone to pull it for him.) This means may Allah not cure him. Then Allah says,</p><div class="text_uthmani arabic">وَأَضَلَّ أَعْمَـلَهُمْ</div><p>(and (Allah) will make their deeds vain.) meaning, He will nullify them and make them fruitless. Thus, Allah says,</p><div class="text_uthmani arabic">ذَلِكَ بِأَنَّهُمْ كَرِهُواْ مَآ أَنزَلَ اللَّهُ</div><p>(That is because they hate that which Allah has sent down;) which means that they did not want or like what Allah revealed.</p><div class="text_uthmani arabic">فَأَحْبَطَ أَعْمَـلَهُمْ</div><p>(so He made their deeds fruitless.)</p>
 The Command to strike the Enemies' Necks, tighten Their Bonds, and then free Them either by an Act of Grace or for a RansomGuiding the believers to what they should employ in their fights against the idolators, Allah says,فَإِذَا لَقِيتُمُ الَّذِينَ كَفَرُواْ فَضَرْبَ الرِّقَابِ(So, when you meet those who disbelieve (in battle), smite their necks) which means, `when you fight against them, cut them down totally with your swords.'حَتَّى إِذَآ أَثْخَنتُمُوهُمْ(until you have fully defeated them,) meaning, `you have killed and utterly destroyed them.'فَشُدُّواْ الْوَثَاقَ(tighten their bonds.) `This is referring to the prisoners of war whom you have captured. Later on, after the war ends and the conflict has ceased, you have a choice in regard to the captives: You may either act graciously toward them by setting them free without charge, or free them for a ransom that you require from them.' It appears that this Ayah was revealed after the battle of Badr. At that time, Allah reproached the believers for sparing many of the enemy's soldiers, and holding too many captives in order to take ransom from them. So He said then:مَا كَانَ لِنَبِىٍّ أَن يَكُونَ لَهُ أَسْرَى حَتَّى يُثْخِنَ فِي الاٌّرْضِ تُرِيدُونَ عَرَضَ الدُّنْيَا وَاللَّهُ يُرِيدُ الاٌّخِرَةَ وَاللَّهُ عَزِيزٌ حَكِيمٌ - لَّوْلاَ كِتَـبٌ مِّنَ اللَّهِ سَبَقَ لَمَسَّكُمْ فِيمَآ أَخَذْتُمْ عَذَابٌ عَظِيمٌ (It is not for a Prophet to have captives of war until he had made a great slaughter (among the enemies) in the land. You desire the commodities of this world, but Allah desires (for you) the Hereafter. Allah is Mighty and Wise. Were it not for a prior decree from Allah, a severe torment would have touched you for what you took.) (8:67-68) Allah's saying,حَتَّى تَضَعَ الْحَرْبُ أَوْزَارَهَا(...until the war lays down its burden.) Mujahid said: "Until `Isa bin Maryam (peace be upon him) descends." It seems as if he derived this opinion from the Prophet's saying,«لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ حَتْى يُقَاتِلَ آخِرُهُمُ الدَّجَّال»(There will always be a group of my Ummah victorious upon the truth, until the last of them fight against Ad-Dajjal.) Imam Ahmad recorded from Jubayr bin Nufayr who reported from Salamah bin Nufayl that he went to the Messenger of Allah and said, "I have let my horse go, and thrown down my weapon, for the war has ended. There is no more fighting." Then the Prophet said to him,«الْانَ جَاءَ الْقِتَالُ، لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى النَّاسِ، يُزِيغُ اللهُ تَعَالَى قُلُوبَ أَقْوَام، فَيُقَاتِلُونَهُمْ وَيَرْزُقُهُمُ اللهُ مِنْهُمْ حَتْى يَأْتِيَ أَمْرُ اللهِ وَهُمْ عَلَى ذلِكَ، أَلَا إِنَّ عُقْرَ دَارِ الْمُؤْمِنِينَ الشَّامُ، وَالْخَيْلُ مَعْقُودٌ فِي نَوَاصِيهَا الْخَيْرُ إِلَى يَوْمِ الْقِيَامَة»(Now the time of fighting has come. There will always be a group of my Ummah dominant over others. Allah will turn the hearts of some people away (from the truth), so they (that group) will fight against them, and Allah will bestow on them (war spoils) from them (the enemies) -- until Allah's command comes to pass while they are in that state. Verily, the center of the believers' abode is Ash-Sham. And goodness is tied around the horses' foreheads till the Day of Resurrection.) An-Nasa'i also recorded this narration. Allah then says,ذَلِكَ وَلَوْ يَشَآءُ اللَّهُ لاَنْتَصَرَ مِنْهُمْ(Thus, and had Allah so willed, He could have taken vengeance against them;) which means that had He so willed, He could have taken immediate vengeance against the disbelievers with a chastisement or exemplary punishment directly from Him.وَلَـكِن لِّيَبْلُوَ بَعْضَكُمْ بِبَعْضٍ(but (He lets you struggle) so as to test with one another.) meaning, He has ordered Jihad and fighting against the enemies in order to try you and test your affairs. Allah also expresses His wisdom by the legislation of Jihad in the following two Surahs, Al `Iman and At-Tawbah, in which He says,أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَـهَدُواْ مِنكُمْ وَيَعْلَمَ الصَّـبِرِينَ (Or did you think that you would enter the Paradise before Allah had made evident those of you who fight in His cause and made evident those who are steadfast) (3:142)قَـتِلُوهُمْ يُعَذِّبْهُمُ اللَّهُ بِأَيْدِيكُمْ وَيُخْزِهِمْ وَيَنْصُرْكُمْ عَلَيْهِمْ وَيَشْفِ صُدُورَ قَوْمٍ مُّؤْمِنِينَ - وَيُذْهِبْ غَيْظَ قُلُوبِهِمْ وَيَتُوبُ اللَّهُ عَلَى مَن يَشَآءُ وَاللَّهُ عَلِيمٌ حَكِيمٌ (Fight them; Allah will then punish them by your hands, disgrace them, grant you victory over them, satisfy the breasts of a believing people, and remove the fury of their (the believers') hearts. Allah turns in forgiveness to whom He wills; Allah is Knowing and Wise.) ( 9:14-15)Merit of the MartyrsSince it is customary during wars that many of the believers die, Allah says:وَالَّذِينَ قُتِلُواْ فِى سَبِيلِ اللَّهِ فَلَن يُضِلَّ أَعْمَـلَهُمْ(But those who are killed in the way of Allah, He will never let their deeds be lost.) which means that He would not let their good deeds go to waste, but would rather multiply and increase them. Some of them will continue being rewarded for their good deeds for the entire length of their stay in Al-Barzakh. This has been mentioned in a Hadith recorded by Imam Ahmad in his Musnad on the authority of Kathir bin Murrah, who reported from Qays Al-Judhami, may Allah be pleased with him, that Allah's Messenger said,«يُعْطَى الشَّهِيدُ سِتَّ خِصَالٍ عِنْدَ أَوَّلِ قَطْرَةٍ مِنْ دَمِهِ: تُكَفَّرُ عَنْهُ كُلُّ خَطِيئَةٍ، وَيَرَى مَقْعَدَهُ مِنَ الْجَنَّةِ، وَيُزَوَّجُ مِنَ الْحُورِ الْعِين، وَيَأْمَنُ مِنَ الْفَزَعِ الْأَكْبَرِ، وَمِنْ عَذَابِ الْقَبْرِ، وَيُحَلَّى حُلَّةَ الْإِيمَان»(As the first drop of his blood gushes forth, a martyr is granted six merits: all of his sins are forgiven, he is shown his place in Paradise, he is married to wide-eyed Huris, he is secured from the great fear (on Judgement Day) and the torment of the grave, and he is adorned with the adornments of Iman.) Ahmad was alone in recording this Hadith. Abu Ad-Darda', may Allah be pleased with him, reported that Allah's Messenger said,«يُشَفَّعُ الشَّهِيدُ فِي سَبْعِينَ مِنْ أَهْلِ بَيْتِه»(A martyr is allowed to intercede for seventy members of his household. ) This was recorded by Abu Dawud, and there are numerous other Hadiths mentioning the merits of the martyrs. As for Allah's saying,سَيَهْدِيهِمْ(He will guide them) meaning, He will guide them to Jannah. This is similar to Allah's saying,إِنَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ يَهْدِيهِمْ رَبُّهُمْ بِإِيمَانِهِمْ تَجْرِى مِن تَحْتِهِمُ الاٌّنْهَـرُ فِي جَنَّـتِ النَّعِيمِ (Indeed, those who have believed and done righteous good deeds, their Lord will guide them because of their Faith: beneath them rivers will flow in the Gardens of Pleasure.) (10:9) Allah says,وَيُصْلِحُ بَالَهُمْ(and amend their condition.) meaning, their situation and affairs.وَيُدْخِلُهُمُ الْجَنَّةَ عَرَّفَهَا لَهُمْ (And (He will) admit them to Paradise, which He has made known to them.) It means that He has acquainted them with Paradise and guided them to it. Mujahid said: "The people of Paradise will be guided to their houses and dwellings and whatever sections Allah has ordained for them in it. They will not make mistakes in this, nor will they ask anyone for directions to their dwellings -- as if they had dwelt in it from the time they were first created." Al-Bukhari recorded from Abu Sa`id Al-Khudri, may Allah be pleased with him, that Allah's Messenger said,«إِذَا خَلَصَ الْمُؤْمِنُونَ مِنَ النَّارِ حُبِسُوا بِقَنْطَرَةٍ بَيْنَ الْجَنَّةِ وَالنَّارِ، يَتَقَاصُّونَ مَظَالِمَ كَانَتْ بَيْنَهُمْ فِي الدُّنْيَا، حَتْى إذَا هُذِّبُوا وَنُقُّوا أُذِنَ لَهُمْ فِي دُخُولِ الْجَنَّةِ، وَالَّذِي نَفْسِي بِيَدِهِ إِنَّ أَحَدَهُمْ بِمَنْزِلِهِ فِي الْجَنَّةِ أَهْدَى مِنْهُ بِمَنْزِلِهِ الَّذِي كَانَ فِي الدُّنْيَا»(After the believers securely pass the Fire (on the Day of Judgement), they will be held back upon a bridge between Paradise and the Fire. There, they will have any acts of injustice that they committed against one another in the life of this world rectified. After they are completely purified and cleansed (from injustice), they will be admitted into Paradise. By the One in Whose Hand is my soul, each one of them will find his way to his dwelling in Paradise better than he found his way to his dwelling in the worldly life.)Support Allah's Cause, He will then support YouAllah then says:يأَيُّهَا الَّذِينَ ءَامَنُواْ إِن تَنصُرُواْ اللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ (O you who believe! If you support (the cause of) Allah, He will support you and make your foothold firm.) This is similar to His saying,وَلَيَنصُرَنَّ اللَّهُ مَن يَنصُرُهُ(Indeed, Allah will surely support those who support Him (His cause).) (22:40) That is because the reward is comparable to the type of deed that is performed. Thus, Allah says here,وَيُثَبِّتْ أَقْدَامَكُمْ(and make your foothold firm.) Allah then says,وَالَّذِينَ كَفَرُواْ فَتَعْساً لَّهُمْ(But as for those who disbelieve -- misery awaits them) This misery is the opposite of making firm the footholds of the believers who support the cause of Allah and His Messenger . It has been confirmed in a Hadith that Allah's Messenger said,«تَعِسَ عَبْدُالدِّينَارِ، تَعِسَ عَبْدُالدِّرْهَمِ، تَعِسَ عَبْدُالْقَطِيفَةِ، تَعِسَ وَانْتَكَسَ وَإِذَا شِيكَ فَلَا انْتَقَش»(Misery awaits the servant of the Dinar; misery awaits the servant of the Dirham; misery awaits the servant of velvet. Misery awaits him, and degeneracy; and if he is pricked by a thorn, may he not find anyone to pull it for him.) This means may Allah not cure him. Then Allah says,وَأَضَلَّ أَعْمَـلَهُمْ(and (Allah) will make their deeds vain.) meaning, He will nullify them and make them fruitless. Thus, Allah says,ذَلِكَ بِأَنَّهُمْ كَرِهُواْ مَآ أَنزَلَ اللَّهُ(That is because they hate that which Allah has sent down;) which means that they did not want or like what Allah revealed.فَأَحْبَطَ أَعْمَـلَهُمْ(so He made their deeds fruitless.)