8-65 O Prophet, urge the believers to fighta. If there be of you twenty steadfast, they shall overcome two hundred; and if there be of you a hundred, they shall overcome a thousand of those who disbelieve, because they are a people who do not understand.b
يَـٰٓأَيُّهَا ٱلنَّبِىُّ حَرِّضِ ٱلْمُؤْمِنِينَ عَلَى ٱلْقِتَالِ ۚ إِن يَكُن مِّنكُمْ عِشْرُونَ صَـٰبِرُونَ يَغْلِبُوا۟ مِا۟ئَتَيْنِ ۚ وَإِن يَكُن مِّنكُم مِّا۟ئَةٌۭ يَغْلِبُوٓا۟ أَلْفًۭا مِّنَ ٱلَّذِينَ كَفَرُوا۟ بِأَنَّهُمْ قَوْمٌۭ لَّا يَفْقَهُونَ (۶۵)
8-65a: حَرِّضِ – حَرَض is that in which there is no goodness, and that which is close to destruction, as in حَتَّىٰ تَكُونَ حَرَضًا (till thou art a prey to disease) (12:85). The meaning of تحریض is to embellish something and to show it as very good to persuade someone. Thus تحریض is the removal of حرض just as تمریض is the removal of مرض (R).
The Holy Prophet is commanded to urge the believers to fight, and the word حَرِّضِ that is used here is to show that fighting does not mean حَرِّضِ or destruction as it appeared. Given the numerical superiority of the enemy, the call to fight was apparently an invitation to die. This also shows that the Muslims did not like fighting. The second issue that needs to be considered is whether by قِتَالِ (fight) is meant to fight the rest of the world? This is not so. The command is restricted to the enemy mentioned in previous verses and the fighting must be only for the purpose for which permission to fight had been given previously. This permission is clearly stated as: وَقَـٰتِلُوا۟ فِى سَبِيلِ ٱللَّهِ ٱلَّذِينَ يُقَـٰتِلُونَكُمْ وَلَا (And fight in the way of Allag against those who fight against you) (2:190). This fight must be in the way of Allah and not for revenge and not for retribution. It is allowed only for the defense of the religion of Islam.
8-65b: The Muslims were numerically much fewer than the disbelievers and so they are told for their solace to be patient, that is to put up with the problems and difficulties. If they did so, each one of them would be able to overcome ten of the enemy. The reason they will be able to do this is because their enemy comprises people who do not understand. Thus, Islam does not seek to inculcate bravery in its votaries that works blindly, but instead bravery that is a result of understanding. Thus, it requires a person to understand the purpose of his life and to consciously lay his life on the line for this purpose. If a person who does not understand the purpose of his life puts himself in danger in a fit of sentimentality, then later the thought of saving his life may disrupt his courage. This is also true in the area of knowledge, and perhaps the term لَّا يَفْقَهُونَ (do not understand) is used to indicate this. Ten Christian missionaries cannot outdo a single Muslim missionary because the fundamentals of Christianity are not based on knowledge and rationality.
8-66 Now Allah has lightened your burden and He knows that there is weakness in you. So if there be of you a hundred steadfast, they shall overcome two hundred; and if there be of you a thousand, they shall overcome two thousand by Allah’s permission. And Allah is with the steadfast.a
ٱلْـَٔـٰنَ خَفَّفَ ٱللَّهُ عَنكُمْ وَعَلِمَ أَنَّ فِيكُمْ ضَعْفًۭا ۚ فَإِن يَكُن مِّنكُم مِّا۟ئَةٌۭ صَابِرَةٌۭ يَغْلِبُوا۟ مِا۟ئَتَيْنِ ۚ وَإِن يَكُن مِّنكُمْ أَلْفٌۭ يَغْلِبُوٓا۟ أَلْفَيْنِ بِإِذْنِ ٱللَّهِ ۗ وَٱللَّهُ مَعَ ٱلصَّـٰبِرِينَ (۶۶)
8-66a: This verse is often taken to abrogate the previous verse but there is no command in these verses that can be abrogated. There is only some information given in the two verses. In the previous verse, it is stated that the Muslims will overcome ten times their number and here it is stated that they will overcome twice their number. There seems to be an apparent difference but the word ٱلْـَٔـٰنَ alone is sufficient to resolve the difference. The two verses narrate two different conditions. The condition described in this verse is that of the Muslims at the time of the revelation of the verse which has been expressed as فِيكُمْ ضَعْفًۭا (weakness in you), that is the Muslims are weak at this time. This is the time of the Battle of Badr when there were many weaknesses in the Muslim army compared to their opponent. First, the Muslim army consisted of many individuals who were either very old or too young and thus lacked the strength of a fit soldier, but the numbers in the Muslim force was so small that perforce the old and the young had to take the field of battle. Second, they had no experience in the tactics of warfare and there was no time for training because the war had suddenly been thrust on them by the enemy. Third, they did not even have enough arms because the war had been leashed against them unexpectedly. Fourth, they did not have other requisites necessary for a good fighting force such as horses, pack animals for carrying provisions and the like. Hence it is stated that the Muslims are not yet a fighting force and have many weaknesses, but if they are patient, they will be helped to the extent that they will be able to overcome twice their number. The previous verse, where the information is imparted that the Muslims will be able to overcome many times their number, narrates the situation when the Muslims become fully armed and ready – a condition that was described in detail in the previous section where the Muslims were commanded to equip themselves with necessary armament and be fully trained in the art of warfare. When this situation is achieved, then the Muslims will be able to overcome many times their number. It is important to remember that in every state the necessary condition imposed is that the Muslims must be patient, and in the end, it is clearly stated that Allah is with those who are patient, that is Allah’s help comes when people are patient.
8-67 It is not fit for a prophet to take captives unless he has fought and triumphed in the land. You desire the frail goods of this world, while Allah desires (for you) the Hereafter. And Allah is Mighty, Wise.a
مَا كَانَ لِنَبِىٍّ أَن يَكُونَ لَهُۥٓ أَسْرَىٰ حَتَّىٰ يُثْخِنَ فِى ٱلْأَرْضِ ۚ تُرِيدُونَ عَرَضَ ٱلدُّنْيَا وَٱللَّهُ يُرِيدُ ٱلْـَٔاخِرَةَ ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌۭ (۶۷)
8-67a: أَسْرَىٰ – It is the plural of اسیر (captive).
يُثْخِنَ – The meaning of ثَخُنَ is to thicken or grow fat or become dense or harden, and the meaning of اَثۡخَنَ is غَلَبَ وقَھَرَ (triumphed) as stated by Ibn Arabi and cited in Lisan Al Arab. It is correct that the meaning of اثخان means much killing, and ordinarily اثخان in a thing denotes exaggeration and profusion in it. However, without a doubt the meaning of اثخان in the two places where this word occurs in the Quran is to triumph and not bloodshed. Accordingly, the second place this word occurs is: حَتَّىٰٓ إِذَآ أَثْخَنتُمُوهُمْ فَشُدُّوا۟ ٱلْوَثَاقَ (then when you have overcome them) (47:4) and after اثخان it is stated to capture them. Now only those who have been overcome can be captured and not those who have been killed.
From the narrations in Imam Ahamd, Tirmazi and others, it appears that the Holy Prophet consulted with his Companions regarding the prisoners of war from the Battle of Badr. Abu Bakr suggested that they should be freed after taking a ransom and Umar advised that since the Muslims were still weak, the prisoners should be put to death. The Holy Prophet told Abu Bakr that you are like Abraham who said: وَمَنْ عَصَانِى فَإِنَّكَ غَفُورٌۭ رَّحِيمٌ (and whoever disobeys me, Thou surely art Forgiving, Merciful) (14:37) or like Jesus who said: وَإِن تَغْفِرْ لَهُمْ فَإِنَّكَ أَنتَ ٱلْعَزِيزُ ٱلْحَكِيمُ (and if Thou protect them, Thou art the Mighty, the Wise) (5:118).Then the Holy Prophet addressed Umar and said that you are like Noah who prayed: لَا تَذَرْ عَلَى ٱلْأَرْضِ مِنَ ٱلْكَـٰفِرِينَ دَيَّارًا (leave not of the disbelievers any dweller on the land) (71:26) or like Moses who prayed: ٱطْمِسْ عَلَىٰٓ أَمْوَٰلِهِمْ (destroy their riches) (88:10). The Holy Prophet acted on the advice of Abu Bakr and it is then that this verse was revealed. Ibn Abbas gives a further extension to this event in his narration. According to him, the next day The Holy Prophet and Abu Bakr were crying. Umar asked the reason for this and was told that the reason was the revelation of this verse, that is taking a ransom was against the intension of Allah. Since this aspect of the narration is clearly in contradiction to what is stated in the Quran, it cannot be accepted. The following reasons show that freeing the prisoners after taking ransom was exactly in accordance with the Quran.
First: The first verse of the next section is: يَـٰٓأَيُّهَا ٱلنَّبِىُّ قُل لِّمَن فِىٓ أَيْدِيكُم مِّنَ ٱلْأَسْرَىٰٓ إِن يَعْلَمِ ٱللَّهُ فِى قُلُوبِكُمْ خَيْرًۭا يُؤْتِكُمْ خَيْرًۭا مِّمَّآ أُخِذَ مِنكُمْ (O Prophet, say to to those of the captives who are in your hands: If Allah knows anything good in your hearts, He will give you better than that which has been taken from you) (8:70). It was ransom that was taken from them and Allah would give them better. If it was required to kill them then this solace could never have been given to them. The promise given is for something even better than the ransom amount. It also transpires that at the time of the revelation of this verse, the prisoners had not been freed and if the Holy Prophet had felt that Allah’s intention was that they should be killed then there was nothing to stop him from doing so.
Second: These prisoners were captured in accordance with the command that captives can be taken after overcoming the enemy but not without overcoming them. The Muslims had clearly overcome the enemy in the Battle of Badr after an actual armed conflict.
Third: In another place in the Quran, there is a clear command that on taking prisoners of war after overcoming the enemy, they should be released either after taking a ransom or as a favor. Nowhere in the Quran is there any command to kill the prisoners. Accordingly, it is stated: فَإِذَا لَقِيتُمُ ٱلَّذِينَ كَفَرُوا۟ فَضَرْبَ ٱلرِّقَابِ حَتَّىٰٓ إِذَآ أَثْخَنتُمُوهُمْ فَشُدُّوا۟ ٱلْوَثَاقَ فَإِمَّا مَنًّۢا بَعْدُ وَإِمَّا فِدَآءً (So when you meet in battle those who disbelieve, smite the necks; then when you have overcome them, make (them) prisoners, and afterwards (set them free) as a favor or for ransom) (47:4).
Fourth: The Holy Prophet captured thousands of captives in some wars but never killed them (The incident with the Jews is different because it was their nominated arbitrator who made the decision based upon Jewish law). The prisoners of war from Badr were released after taking ransom but in most other wars the prisoners were released as a favor which shows that this method is in accordance with the Quran. How is it possible that the Quranic command is to kill the prisoners, but the Holy Prophet’s practice is against it. It is totally incorrect that there is such a command in the Quran. There is no such command in the Quran either here in this verse or anywhere else in the Quran. On the contrary, there is a command to free them.
Fifth: In verse 8:69 ransom is included in مِمَّا غَنِمْتُمْ (acquired in war) and it was held permissible to take ransom for freeing prisoners. The incident reported by Ibn Abbas is clearly against the explicit and decisive dictum of the Quran and so it can safely be said that it never happened. The verse clearly references a party of the Muslims who wanted to attack the trading caravan ( وَتَوَدُّونَ أَنَّ غَيْرَ ذَاتِ ٱلشَّوْكَةِ تَكُونُ لَكُمْ وَيُرِيدُ) (and you loved that the one not armed should be yours) (8:7) which is mentioned in the beginning of this chapter. That idea is once again negatived at the end of this verse because it is below the dignity of a Prophet to attack an unarmed caravan. It is necessary that the prisoners be taken only after meeting in battle. This is the indication in: تُرِيدُونَ عَرَضَ ٱلدُّنْيَا (You desire the frail goods of this world) (8:67) and this is directed only to the party of Muslims who wanted to attack the caravan. The Holy Prophet had been commanded against this and the reference to يُرِيدُ ٱلْـَٔاخِرَةَ (desires (for you) the Hereafter) is in accordance with وَيُرِيدُ ٱللَّهُ أَن يُحِقَّ ٱلْحَقَّ بِكَلِمَـٰتِهِۦ (and Allah desired to establish the Truth by His words) (8:7).
8-68 Were it not for an ordinance from Allah that had gone before, surely there would have befallen you a great chastisement for what you were going to do.a
لَّوْلَا كِتَـٰبٌۭ مِّنَ ٱللَّهِ سَبَقَ لَمَسَّكُمْ فِيمَآ أَخَذْتُمْ عَذَابٌ عَظِيمٌۭ (۶۸)
8-68a: فِيمَآ أَخَذْتُمْ – The meaning of اخذ فی کذا given in Lisan al Arab is بدأ , that is just started the work or was about to do the work. Hence, it is not correct to take the purport of فِيمَآ أَخَذْتُمْ as ransom. What is meant by it is the work that you were going to do, namely attacking the caravan. Such an action is against the dignity of a believer even though such an action is commonplace in wars generally. Hence, such an action by the Muslims would have grounds for chastisement. In كِتَـٰبٌۭ مِّنَ ٱللَّهِ سَبَقَ (an ordinance from Allah that had gone before) the indication is that a decision in this regard had already been made that this battle will take place, as is stated in لِيَقْضِىَ ٱللَّهُ أَمْرًۭا كَانَ مَفْعُولًۭا ۗ(that Allah might bring about a matter which had to be done) (8:44).
8-69 Eat then of the lawful and good (things) which you have acquired in war, and keep your duty to Allah. Surely Allah is Forgiving, Merciful.a
فَكُلُوا۟ مِمَّا غَنِمْتُمْ حَلَـٰلًۭا طَيِّبًۭا ۚ وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌۭ (۶۹)
8-69a: There is an indication in the use of the word غَنِمْتُمْto ransom, that is taking ransom for prisoners of war is permissible because other spoils of war have previously been mentioned and ransom for prisoners of war is certainly included in spoils of war.
Bayan-ul-Quran 