And when the command for inflicting harm was advanced in ﴿So strike terror into them﴾ [Al-Anfal: 57], then with the preparation of strength, then the incitement to fight after being informed of sufficiency, then the obligation of one remaining firm for ten, then the reduction to two; this necessitated a deep commitment to inflicting harm. Thus, the admonition of the beloved was appropriate in choosing something other than what this address understood, because that would be more conducive to gratitude towards them for pardon and forgiveness due to the fact that most of them leaned towards ransoming the captives. "For the Prophet ﷺ consulted them about them, and Abu Bakr radiyallahu anhu suggested ransom, and most agreed with him, while Umar radiyallahu anhu suggested striking their necks. It is narrated that he said ﷺ: 'If punishment were to descend from the heavens - meaning in this matter - no one would escape it except for Umar and Sa'd ibn Mu'adh radiyallahu anhu.'" So Allah, the Exalted, said in a new context and inference: ﴿What was not for a Prophet﴾ meaning: what is correct and upright ﴿to have captives﴾ meaning: that it is permissible for him to capture the enemy ﴿until he inflicts harm in the land﴾ meaning: to greatly kill his enemies. This is a reprimand for those among the companions who captured others, except for those whom the Prophet ﷺ prohibited from being killed among the polytheists or who were pleased with that. It was attributed to a Prophet - and it was read in a rare form with the definite article - and it did not say: what was in the law of a Prophet, to emphasize the severity of captivity and to magnify forgiveness for the sake of being grateful. This was on the day of Badr when the Muslims were few. When they increased and their power became strong, Allah, glorified and exalted is He, revealed: ﴿So either a favor afterwards or a ransom﴾ [Muhammad: 4], as Ibn Abbas radiyallahu anhu said. The root of the word 'thakhan' revolves around greatness, and sometimes it entails softness and weakness, and sometimes hardness and strength. Its reality is: to greatly kill, so his matter becomes strong, and his enemies weaken and become soft. Then He clarified to them that the inclination away from that is merely for the desire for worldly gains, which the Jews were reproached with in the last verse before it by His saying: ﴿They take a low price for this worldly life﴾ [Al-A'raf: 169]. Just as the dispute over the spoils is an inclination towards the world, and all of that is apart from the lofty morals and noble qualities, justifying the absence of the mentioned state by what you estimate: that captivity is intended for the world. This is the essence, but it was expressed in the style of address because it has a greater impact on the soul. He said: ﴿You desire﴾ meaning: O believers who are encouraged to spend, not to hoard, by keeping them ﴿the goods of this world﴾. Al-Raghib said: 'Al-'arad' is what has no permanence, and from it, the speakers borrowed for what has no permanence except by the essence, like color. Ibn Hisham said in his refinement of the biography: meaning: the goods, the ransom by taking the men. ﴿And Allah﴾ meaning: He who possesses all perfection ﴿wants﴾ meaning: for you ﴿the Hereafter﴾ meaning: its essence because He commands that with a command that is in its emphasis to be obeyed like the will that does not fail to achieve its intent. And that is by inflicting harm in killing them for the manifestation of the religion that you want to make apparent, and by which the Hereafter is attained. And it is not appropriate for the lover to desire except what his beloved desires. ﴿And Allah﴾ meaning: the greatest King ﴿is Exalted﴾ meaning: His status is free from anything that has the slightest degradation. ﴿Wise﴾ meaning: no action proceeds from Him except that it is in the utmost perfection. So He commands inflicting harm when the strength of the polytheists appears. When they weaken and the Muslims become strong, then you are free to choose. And the claim of His guardianship is not valid except for one who has ascended in the ranks of His attributes, so he becomes mighty in himself and does not defile it with fleeting desires, and his actions do not lower him from the peak of virtues to the depths of disgrace, and wise so that no action arises from Him except that it is in the utmost perfection.