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Dr. Shabir, welcome to "Let the Quran Speak."

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- Pleasure to be on.

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- We are looking at

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misunderstood verses of the Quran, Dr. Shabir.

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And the verse we're looking at

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is from chapter eight verse 67.

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And this is the translation.

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It's Abdul Majid Daryabadi's translation. It goes like this.

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It behoveth not a prophet that he should have captives

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until he hath greatly slaughtered in the land.

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Ye seek the gear of the world,

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while Allah seeketh the hereafter;

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and Allah is Mighty and Wise.

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- Hmm. Yeah, it's an old translation, obviously.

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I mean, (Safiyyah laughs)

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it's a fairly modern translation, but it's put in old-

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- Old English. Yes. - Old English.

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What this translation is saying basically is that...

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Well, let me start with the Arabic.

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Let's do that. Right?

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(Shabir speaks Arabic)

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It is not fitting for a prophet,

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and I would rather go with the past tense here

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and explain why.

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So it was not fitting for a prophet to have captives,

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until he had first decimated

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or caused massive slaughter in the land.

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You wish to have the goods of this world,

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but God desires for you the life hereafter.

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And then the following verse, which was not quoted yet,

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says, "Okay, go ahead and enjoy what you have taken."

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Had it not been for a writ from God

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that already preceded,

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a great punishment would have afflicted you

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due to what you have taken.

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But go ahead and enjoy what you have taken

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as being halal and good for you.

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- So at first glance,

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this doesn't sound like a very peaceful verse.

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- No, it doesn't sound like that

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the way it has been understood,

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and even that you can see at first impression.

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So the classical commentary on this generally says

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that the Prophet Muhammad, peace be upon him,

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at the end of the Battle of Badr

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had to decide what to do with the prisoners

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that the Muslims had captured from the other side.

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So he asked his companions,

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"What are we gonna do with these prisoners?"

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And because this was the first major battle,

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they had some skirmishes previously,

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but you know this major battle, capture prisoners,

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what are we gonna do with the prisoners now?

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So Abu Bakr, close companion of the Prophet,

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peace be upon him, the soft-hearted one said,

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"Okay, we can release them for a ransom."

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Umar, who is known to be like a tough person,

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he said, "No, we should kill them all."

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So now the Prophet Muhammad, peace be upon him,

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went with the opinion of Abu Bakr.

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So that means they're going to release the captives

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for a ransom.

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But the next day, when Umar visited the camp of the Prophet,

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peace be upon him,

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he saw that the Prophet and Abu Bakr were there weeping.

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So he wants to know why.

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And the Prophet, peace be upon him, explained.

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Because of their decision to release the captives,

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the punishment from God had actually been descending

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upon the Muslim community and came as close as the trees.

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But then, God lifted that punishment

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and God revealed these verses to the Prophet,

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peace be upon him, saying basically that it is not right

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for the Prophet to have taken the captives,

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he should have first committed mass slaughter in the land.

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There was a previous writ, by which God prescribed

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that they will not be punished.

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And therefore, God has lifted the punishment.

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And now he has made it permissible for them

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to go ahead and enjoy the ransom money

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that they have taken for releasing the captives.

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The whole story is convoluted,

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because it seems more likely that the Prophet,

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peace be upon him, released the captives,

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and later on people are reflecting on what had happened.

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And they don't like that the Prophet, peace be upon him,

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released the captives, and they came up with this story

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to say that he should not have released the captives.

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So the story justifies itself.

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So, you know, okay, so it's a fact known

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that he released the captives, but he shouldn't have.

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So where does the shouldn't have come in?

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Well, God would've punished them.

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But God didn't punish them.

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You see? So the story goes like this.

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But coming back to the verse now, you say at first glance,

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yeah, it sounds like this is a very violent verse.

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This is why I preferred the past tense translation

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as reflected by Laleh Bakhtiar in her translation.

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It could grammatically work that way, (speaks Arabic),

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could be, it is not right for a Prophet.

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But (speaks Arabic) is past tense grammatically.

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And it seems that it's the past tense that is meant here:

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it was not right for previous prophets.

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In fact, Muqatil ibn Sulayman,

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one of the earliest commentators on the Quran,

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whose commentary we have having come down to us to this day,

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was writing in the middle of the second century of Islam.

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He died about around the year 150.

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And he said that this verse was about previous prophets.

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It was not right for the previous prophets.

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They did not have this latitude to take prisoners.

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They had to decimate the land.

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Interestingly, about the same time,

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ibn (indistinct) was writing his Seerah of the Prophet.

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He also died at around the year 150 of the Hijrah.

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And in his Seerah commenting on this verse,

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he also said this was about the previous prophets.

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Now we know from the Bible, for example, in Joshua 6:18,

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that this is what they had to do, according to the Bible,

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they had to decimate the population.

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They could not take prisoners.

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And Joshua is warning the people,

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"If you take anything from that

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which has been dedicated for God,"

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this was their idea by killing the prisoners,

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this is like a sacrifice to God,

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and nobody can take anything

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from this sacrificial offering to God.

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It's called a herem or haram in the Hebrew.

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It seems that this is what is being warned about

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in the Quranic verses,

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that if you had not gotten this revelation from God,

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and we should add here Surah 47:4,

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which permits Muslims to take prisoners and release them.

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You don't have to kill them, but why would you kill them?

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You know, the battle is ended. You release them.

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Had it not been for the fact that God revealed this message

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to this Prophet Muhammad, peace to be upon,

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especially Surah 47:4,

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this is what you would've ended up doing.

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You would've followed the previous prophets,

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especially since it is known

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that the Prophet Muhammad, peace be upon him,

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generally followed the Jews in particular,

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but what is known from the prophets in general,

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because he thought that obviously this is, you know,

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the religious system, unless he got a revelation

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that specifically guides him in a new direction.

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So now the Quran is saying,

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look, you are being guided in a different direction

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and had it not been for the fact

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that God is guiding the Prophet, peace be upon him,

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to release the prisoners,

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then you would not have been able to take any ransom,

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you would've had to kill the prisoners.

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And what you have taken now is ransom,

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would've invited great punishment upon you.

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So this is reflecting back on the book of Joshua,

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the kind of punishment that Joshua spoke about there,

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because Joshua is saying, "Look, if you take anything

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from what has been dedicated to God, then the punishment

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that should have been inflicted upon them

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is gonna be inflicted upon you."

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So this is what the Quran is warning about.

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And now saying, God has made permissible for you

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to take the ransom and to let the prisoners go free alive.

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And this is a new direction.

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So the verses actually are pointing

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towards a peaceful coexistence, even with your enemies.

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And it's not a violent, as may first appear.

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- So what the classical commentators are saying is

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the complete opposite, right?

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It's saying, "Prophet Muhammad, this is a message for you."

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- Yes.

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So, they're saying that the Prophet Muhammad,

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peace be upon him, should have killed the prisoners.

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But he didn't.

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And God almost punished him and his people,

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but for some reasons, known best to God,

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some writ that God had prescribed for himself,

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maybe because he said,

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"My mercy is going to proceed my wrath,"

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or because he promised the people

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who participated in Battle of Badr,

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that they will be forgiven no matter what.

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So for whatever reason, God lifted the punishment

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and God has now made it permissible.

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So yes, now we are permitted

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to exchange the prisoners for ransom.

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But this was not the initial intention.

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Initial intention was to kill off the prisoners.

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That's what they're saying.

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And obviously this is a misunderstanding.

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Alright, thank you for that, Dr. Shabir.

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- You're welcome.

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Understanding Quranic Verse 8:67: Misconceptions About Captives and Peaceful Coexistence

The Quranic verse from chapter eight, verse 67, often raises eyebrows due to its perceived implications regarding captives in war. However, a closer examination reveals a nuanced message that promotes peaceful coexistence rather than violence. This article delves into the importance of this verse within its historical context, exploring its relationship with the actions of the Prophet Muhammad and earlier prophets. Understanding this verse can help dispel misconceptions about its true meaning and highlight its emphasis on mercy and forgiveness.

Contextual Background of Verse 8:67

To grasp the essence of Quran 8:67, it is crucial to place it within the historical context of the Battle of Badr. This battle marked a significant turning point for the early Muslim community, as they faced their adversaries for the first time on a large scale. The Prophet Muhammad, peace be upon him, and his followers captured prisoners during this conflict, leading to a critical decision regarding their fate.

The Prophet's Dilemma: Captives or Slaughter?

When considering what to do with the prisoners, the Prophet consulted his companions. Abu Bakr advocated for compassion, suggesting they release the captives for ransom, while Umar argued for a harsher fate—execution. Ultimately, the Prophet chose to follow Abu Bakr's advice. However, this decision did not come without consequences. The next day, both the Prophet and Abu Bakr were left distressed over the potential punishment from God for their decision.

Revelation and Guidance

Following this moment of turmoil, they received revelations that clarified the situation. God reminded the Prophet that taking captives was permissible under specific conditions, and it was not necessary to resort to violence. This was a significant shift from the actions expected of prior prophets, who were mandated to utterly destroy their enemies, as reflected in biblical texts like the Book of Joshua.

It is essential to highlight the critical aspect of divine mercy in this narrative. Although the Prophet's decision seemed initially misguided, God’s mercy prevailed, allowing the Muslim community to take the ransom and release the captives instead of incurring divine wrath.

A Shift in Understanding: The Past Tense Interpretation

Dr. Shabir emphasizes the importance of understanding the verse in the past tense, arguing that it speaks to the actions of earlier prophets rather than condemning the Prophet Muhammad's decisions. This interpretation is supported by early Islamic scholars, including Muqatil ibn Sulayman, who asserted that the command not to take captives until after slaughter was intended for previous prophets.

Lessons from Historical Precedents

Comparative analysis with the biblical context brings to light the differing approaches to warfare and captives. According to Joshua 6:18, capturing and killing were seen as a divine imperative. In contrast, the Quran conveys a powerful message of mercy and the sanctity of life, ultimately allowing for the treatment of captives with dignity.

The Larger Message: Coexistence and Prosperity

At its core, Quran 8:67 reflects a divine desire for peaceful coexistence, advocating for compassion and understanding even amid conflict. The verse counsels against pursuing worldly gains at the expense of moral integrity. Instead, believers are reminded that God desires the hereafter, urging Muslims to prioritize their spiritual obligations over materialistic pursuits.

Conclusion: From Misunderstanding to Clarity

The perceived violence within Quran 8:67 is a misconception rooted in historical context and traditional interpretations. Embracing the multifaceted nature of the verse allows for a more profound understanding that champions peace over hostility. The emphasis on post-Badr decisions signifies a divine shift towards mercy and forgiveness, guiding Muslims to navigate their moral responsibilities in times of conflict compassionately.

Ultimately, the lessons within this verse push us toward loving our fellow human beings and understanding their suffering, emphasizing that true strength lies in mercy and coexistence rather than violence. As discussions surrounding this verse continue, it is vital to approach them with an open heart and mind, seeking the true message encapsulated within the Quran's wisdom.