Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
It is not for a Prophet that he should have prisoners of war (and free them with ransom) until he had made a great slaughter (among his enemies) in the land. You desire the good of this world (i.e. the money of ransom for freeing the captives), but Allâh desires (for you) the Hereafter. And Allâh is All-Mighty, All-Wise.
Word by Word — Arabic, Transliteration & Meaning
مَاmāNot
كَانَkānais
لِنَبِىٍّlinabiyyinfor a Prophet
أَنanthat
يَكُونَyakūna(there) should be
لَهُۥٓlahufor him
أَسْرَىٰasrāprisoners of war
حَتَّىٰḥattāuntil
يُثْخِنَyuth'khinahe has battled strenuously
فِىfīin
ٱلْأَرْضِ ۚl-arḍithe land
تُرِيدُونَturīdūnaYou desire
عَرَضَʿaraḍa(the) commodities
ٱلدُّنْيَاl-dun'yā(of) the world
وَٱللَّهُwal-lahubut Allah
يُرِيدُyurīdudesires
ٱلْـَٔاخِرَةَ ۗl-ākhirata(for you) the Hereafter
وَٱللَّهُwal-lahuAnd Allah
عَزِيزٌʿazīzun(is) All-Mighty
حَكِيمٌۭḥakīmunAll-Wise
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 67){مَاكَانَلِنَبِيٍّاَنْيَّكُوْنَلَهٗۤاَسْرٰى …:} It is not permissible for any Prophet to take captives, then keep them imprisoned or show kindness or take ransom, until after there has been much bloodshed in the battlefield and the backbone of disbelief has been broken and they are no longer able to fight back. After that, there is no harm in taking captives. But O Muslims! You acted hastily in taking captives at Badr; you desired the goods of this world in the form of ransom, while Allah intended for you the reward of the Hereafter through the exaltation of Allah’s word. And Allah is dominant over all, full of wisdom; your action was not in accordance with honor and wisdom. Elsewhere He said: «فَاِذَالَقِيْتُمُالَّذِيْنَكَفَرُوْافَضَرْبَالرِّقَابِحَتّٰۤىاِذَاۤاَثْخَنْتُمُوْهُمْفَشُدُّواالْوَثَاقَ »[ محمد : ۴ ] “So when you meet those who disbelieve, strike their necks until, when you have thoroughly subdued them, then bind them firmly.” In the 2nd year of Hijrah, after the haste in taking captives at the Battle of Badr, the second mistake was that the decision regarding the captives, according to the circumstances of that time, was not pleasing to Allah. Because at that time, killing them instead of taking ransom would have further broken the backbone of disbelief, so Allah expressed displeasure towards all Muslims including the Messenger of Allah (peace be upon him). Abdullah bin Abbas (may Allah be pleased with them) narrates that (in the Battle of Badr) when the captives were taken, the Messenger of Allah (peace be upon him) consulted Abu Bakr and Umar (may Allah be pleased with them) regarding what should be done with the captives. Abu Bakr (may Allah be pleased with him) said: “O Prophet of Allah! These are our cousins and our own people, so my opinion is that ransom should be taken from them, so that (with this money) we may gain strength against the disbelievers, and perhaps Allah may guide them to Islam.” The Messenger of Allah (peace be upon him) said: “O Ibn Khattab! What is your opinion?” Umar (may Allah be pleased with him) said: “I said, O Messenger of Allah! My opinion is not the same as Abu Bakr’s. My opinion is that you hand them over to us so that we may strike their necks. Hand over Aqil to Ali so that he may strike his neck, and hand over so-and-so to me so that I may strike his neck, because these people are the leaders and chiefs of disbelief.” (Most of the Muslims agreed with Abu Bakr’s opinion, some due to financial benefit and some due to human and familial affection.) The Prophet (peace be upon him) accepted Abu Bakr’s opinion and did not accept mine. Then, when the next morning came, I came and saw that the Messenger of Allah (peace be upon him) and Abu Bakr (may Allah be pleased with him) were sitting and weeping. I said, O Messenger of Allah! Tell me why you and your companion are weeping, so that if I feel like weeping, I may also weep, or at least I may make a weeping face because of your weeping. The Messenger of Allah (peace be upon him) said: “I am weeping because of the decision your companions advised regarding taking ransom from the captives, now their punishment has been presented before me, which was closer than this tree.” And there was a tree near him. And Allah revealed these verses: «مَاكَانَلِنَبِيٍّاَنْيَّكُوْنَلَهٗۤاَسْرٰىحَتّٰىيُثْخِنَفِيالْاَرْضِ»[ الأنفال : ۶۷][مسلم، الجہاد، باب الإمداد بالملائکۃ فی غزوۃ بدر … : ۱۷۶۳ ] Ali (may Allah be pleased with him) said that Jibreel (peace be upon him) descended and said to the Prophet (peace be upon him) to give your companions the choice regarding the captives of Badr: either kill them or take ransom, on the condition that in the future, the same number of your men will be killed. They chose to take ransom and the future martyrdom of their men. [ ترمذی، السیر، باب ما جاء فی قتل الأساری و الفداء : ۱۵۶۷ وقال الألبانی صحیح ] Since this was not the better option, Allah expressed displeasure over it.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
67. 1. In the Battle of Badr, seventy disbelievers were killed and seventy were taken captive. Since this was the first confrontation between disbelief and Islam, the method of dealing with the captives was not fully clarified. Therefore, the Prophet ﷺ consulted regarding what should be done with these seventy captives: should they be killed or released in exchange for ransom? Both options were permissible to the extent of permissibility, so both were considered. However, sometimes, regardless of permissibility or non-permissibility, it is necessary to adopt the better course according to the circumstances and conditions. But, keeping permissibility in view, the lesser option was chosen, upon which Allah’s reprimand was revealed. In the consultation, Umar and others suggested that, to break the strength and power of disbelief, it was necessary to kill these captives, because they were the leaders of disbelief and the disbelievers; if freed, they would conspire more against Islam and the Muslims. Whereas Abu Bakr’s opinion was contrary to this: that they should be released in exchange for ransom, and the wealth thus obtained should be used to prepare for future battles. The Prophet ﷺ also preferred this opinion, upon which this and the following verses were revealed. When the dominance of disbelief ended, the leader of the time was given the authority regarding the captives: if he wished, he could kill them, release them for ransom, exchange them for Muslim captives, or, if he wished, make them slaves. Any of these options is permissible according to the circumstances.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
The tafsir of this ayah is included with the following verse(s).