And it was recited: for the Prophet, with the definite article. And 'asari. And 'yuthkhin', with emphasis. The meaning of 'ithkhan' is the abundance of killing and exaggeration in it, from their saying: 'Ithkhanat al-jirahat' if it established him until movement becomes heavy upon him. And 'ithkhanahu al-marad' if it made him heavy from the thickness which is density and heaviness, meaning until disbelief is humbled and weakened by the spread of killing among its people, and Islam is honored and strengthened by conquest and subjugation. Then captivity after that. And the meaning of 'ma kana' is what was correct for him and what was upright, and this was on the day of Badr. When the Muslims became numerous, the verse 'So either a favor afterwards or ransom' was revealed. It was narrated that the Messenger of Allah, blessings and peace be upon him, brought seventy captives among them was Al-Abbas, his uncle, and Aqil ibn Abi Talib. He consulted Abu Bakr, may Allah be pleased with him, regarding them. He said: Your people and your family, keep them alive, perhaps Allah will accept their repentance, and take from them a ransom with which you can strengthen your companions. And Umar, may Allah be pleased with him, said: They denied you and expelled you, so present them and strike their necks, for these are the leaders of disbelief. And Allah has made you independent of the ransom: allow Ali to deal with Aqil, and Hamza to deal with Al-Abbas, and allow me to deal with so-and-so for a relative of his, so let us strike their necks. The Prophet, blessings and peace be upon him, said: Indeed, Allah softens the hearts of men until they become softer than milk, and Allah hardens the hearts of men until they become harder than stones. And your example, O Abu Bakr, is like that of Ibrahim, when he said: 'So whoever follows me, indeed, he is of me; and whoever disobeys me, indeed, You are Forgiving and Merciful.' And your example, O Umar, is like that of Nuh, when he said: 'My Lord, do not leave upon the earth any disbeliever.' Then he said to his companions: You are today in need, so let none of you escape except by ransom or by having his neck struck. It was narrated that he said to them: If you wish, you can kill them, and if you wish, you can ransom them, and let those among you who are counted be martyred. They said: Rather, we will take the ransom. So they were martyred. It was narrated that the Muslims captured seventy from the polytheists and killed seventy. The Messenger of Allah, blessings and peace be upon him, said: Choose to take from them a ransom, so that you may strengthen yourselves against your enemy, and seventy of you will be killed, or you can kill them. They said: Rather, we will take the ransom from them, and seventy will be killed from us. So they took the ransom from them, and seventy were killed. And it was narrated by Ibn Mardawayh connected from the path of Ibn Awn. From Ibn Sirin, from Ubaidah, from Ali, and he added: And the last of the seventy was Thabit ibn Qays ibn Shammas. And Al-Waqidi narrated in Al-Maghazi from the path of Yahya ibn Abi Kathir. He said: Gabriel came to the Prophet, blessings and peace be upon him, on the day of Badr and gave him a choice regarding the captives: to strike their necks.

Or he takes from them the ransom and he is martyred among you in the next count. The hadith is weak and it is disconnected. The ransom of the captives was twenty uqiyyah, and the ransom of al-Abbas was forty uqiyyah. And from Muhammad ibn Sirin: their ransom was one hundred uqiyyah, and the uqiyyah is forty dirhams and six dinars. As for the fact that the ransom was twenty uqiyyah, al-Tabari narrated through Ubaidah ibn Umar who said, 'The ransom of the captives of Badr was one hundred uqiyyah, and the uqiyyah is forty dirhams and six dinars.' As for the ransom of al-Abbas, may Allah be pleased with him, Ibn Mardawayh narrated through Ali and Ibn Abbas, who said, 'Al-Abbas was a captive on the day of Badr and he ransomed himself for forty uqiyyah of gold.' Ibn Mardawayh narrated through Sa'id ibn Jubayr from Ibn Abbas who said, 'On the day of Badr, seventy were captured, and the Messenger of Allah, blessings and peace be upon him, imposed upon them forty uqiyyah of gold, and upon his uncle al-Abbas, one hundred uqiyyah; and upon Aqil, eighty. He said, 'This is what the relatives have done.' The hadith. It was narrated that when they took the ransom, the verse was revealed. Umar entered upon the Messenger of Allah, blessings and peace be upon him, and he found him and Abu Bakr weeping. Ahmad and al-Tabari narrated it from the narration of al-A'mash from Umar ibn Samrah from Abu Ubaydah from Abdullah, and he mentioned it at length. He said, 'O Messenger of Allah, inform me, for if I find weeping, I will weep, and if I do not find weeping, I will pretend to weep.' He said, 'I weep for your companions for taking the ransom, and indeed, the punishment was presented to me closer than this tree' - for a tree was near him. It was narrated that he said, 'If punishment were to descend from the heavens, no one would escape from it except Amr ibn Sa'd ibn Mu'adh, may Allah be pleased with them both, for he said, 'I prefer to inflict casualties in killing over preserving men.' Al-Tabari narrated it through Ibn Ishaq who said, 'There was no one among the believers who attended Badr except that he preferred the spoils of war, except Umar ibn al-Khattab, for he would not encounter a captive except that he would strike his neck. Sa'd ibn Mu'adh said, 'O Messenger of Allah, inflicting casualties in killing is more beloved to me than preserving men.' The Messenger of Allah, blessings and peace be upon him, said, 'If punishment were to descend from the heavens, no one would escape from it except Umar ibn al-Khattab and Sa'd ibn Mu'adh.' Al-Waqidi narrated it in al-Maghazi from another disconnected source with the same meaning. Ibn Mardawayh narrated from the hadith of Ibn Umar raised to the Prophet, blessings and peace be upon him, 'If punishment were to descend, only Ibn al-Khattab would escape from it.' The worldly life is its fleeting material, named so because it is of little duration, meaning the ransom. And Allah wants the Hereafter, meaning what is the cause of Paradise, by honoring Islam through inflicting casualties in killing. And it was read: 'They want,' with a 'ya.' And some read, 'And Allah wants the Hereafter,' with a genitive case on 'the Hereafter' due to the omission of the added and keeping the added to its state, like his saying: 'Do you think every man is a complete man... and a fire that burns at night is a fire for the guests.' It was said to Harithah ibn Hamran al-Ayadi, and it is from the verses of the book. The hamzah is for the interrogative denial, addressing a woman or himself, meaning: do not think that every man is a complete man, nor think that every fire that burns at night is a fire that is lit for the guests, meaning that the man is the generous and brave one, and the fire is the fire for the guests and nothing else. And the omission of the added while keeping the added in the state of addition is common, if it is conjoined to something similar to indicate it as here, otherwise it is auditory, but it is common among the Kufans even without conjunction. And 'fire' is in the genitive case with a missing addition, and it is not correct to conjoin it to 'man.' And the conjunction of the accusative to the accusative is to avoid the necessity of conjunction to the objects of two different agents, which are 'every' and 'you think,' and this is prohibited according to Sibawayh and those who agreed with him.

And its meaning is that Allah wants the reward of the Hereafter. In contrast, it means its reward. And Allah is Mighty; He prevails over His allies against His enemies, and they can take them captive and kill them, and He allows for ransom for them. However, He is Wise; He delays that until they become numerous and strong, while they hasten. Were it not for a decree from Allah that had preceded, or a judgment from Him that had been established in the Tablet, which is that no one is punished for an error, and this was an error in ijtihad. Because they considered that their preservation might be a cause for their Islam and repentance, and that their ransom would strengthen them in jihad in the way of Allah. They overlooked that killing them is more honorable for Islam and more fearsome for those behind them and would weaken their power. It was said that His decree is that He will permit them the ransom they took. It was said that the people of Badr are forgiven. It was said that He does not punish a people except after confirming the proof and presenting the prohibition, and there was no prior prohibition regarding that. 'So eat from what you have gained.' It was narrated that they refrained from the spoils and did not extend their hands to it, so it was revealed. It was said that it is a permissibility for ransom, because it is part of the spoils. 'And fear Allah; do not advance on anything that has not been entrusted to you regarding it.'