Surah Anfal ayat 69 Tafsir Quran 8:69

﴿فَكُلُوا مِمَّا غَنِمْتُمْ حَلَالًا طَيِّبًا ۚ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ﴾
[ الأنفال: 69]

8:69 So consume what you have taken of war booty [as being] lawful and good, and fear Allah. Indeed, Allah is Forgiving and Merciful.

Now eat of what you have plundered as lawful and good and fear God. Truly God is Forgiving Merciful.

Therefore, you may enjoy what you have gained, in the way of spoils of war, it is a lawful gain, but fear Allah and entertain the profound reverence dutiful to Him

Imam Ahmad recorded that Anas said, "The Prophet asked the people for their opinion about the prisoners of war of Badr, saying,
«إِنَّ اللهَ قَدْ أَمْكَنَكُمْ مِنْهُم»
( Allah has made you prevail above them. ) `Umar bin Al-Khattab stood up and said, `O Allah's Messenger! Cut off their necks,' but the Prophet turned away from him.
The Messenger of Allah ﷺ again asked,
«يَاأَيُّهَا النَّاسُ إِنَّ اللهَ قَدْ أَمْكَنَكُمْ مِنْهُمْ وَإِنَّمَا هُمْ إِخْوَانُكُمْ بِالْأَمْس»
( O people! Allah has made you prevail over them, and only yesterday, they were your brothers. ) `Umar again stood up and said, `O Allah's Messenger! Cut off their necks.' The Prophet ignored him and asked the same question again and he repeated the same answer.
Abu Bakr As-Siddiq stood up and said, `O Allah's Messenger! I think you should pardon them and set them free in return for ransom.' Thereupon the grief on the face of Allah's Messenger ﷺ vanished.
He pardoned them and accepted ransom for their release.
Allah, the Exalted and Most Honored, revealed this verse, لَّوْلاَ كِتَـبٌ مِّنَ اللَّهِ سَبَقَ لَمَسَّكُمْ فِيمَآ أَخَذْتُمْ عَذَابٌ عَظِيمٌ ( Were it not a previous ordainment from Allah, a severe torment would have touched you for what you took )." `Ali bin Abi Talhah narrated that Ibn `Abbas said about Allah's statement, لَّوْلاَ كِتَـبٌ مِّنَ اللَّهِ سَبَقَ ( Were it not a previous ordainment from Allah... ), "In the Preserved Book, that war spoils and prisoners of war will be made allowed for you, لَمَسَّكُمْ فِيمَآ أَخَذْتُمْ ( would have touched you for what you took ), because of the captives. عَذَابٌ عظِيمٌ ( a severe torment. ) Allah, the Exalted said next, فَكُلُواْ مِمَّا غَنِمْتُمْ حَلَـلاً طَيِّباً ( So enjoy what you have gotten of booty in war, lawful and good )." eAl-`Awfi also reported this statement from Ibn `Abbas.
A similar statement was collected from Abu Hurayrah, Ibn Mas`ud, Sa`id bin Jubayr, `Ata', Al-Hasan Al-Basri, Qatadah and Al-A`mash.
They all stated that, لَّوْلاَ كِتَـبٌ مِّنَ اللَّهِ سَبَقَ ( Were it not a previous ordainment from Allah.
. ) refers to allowing the spoils of war for this Ummah. Supporting this view is what the Two Sahihs recorded that Jabir bin `Abdullah said that the Messenger of Allah ﷺ said,
«أُعْطِيتُ خَمْسًا لَمْ يُعْطَهُنَّ أَحَدٌ مِنَ الْأَنْبِيَاءِ قَبْلِي: نُصِرْتُ بِالرُّعْبِ مَسِيرَةَ شَهْرٍ، وَجُعِلَتْ لِيَ الْأَرْضُ مَسْجِدًا وَطَهُورًا، وَأُحِلَّتْ لِيَ الْغَنَائِمُ وَلَمْ تُحَلَّ لِأَحَدٍ قَبْلِي، وَأُعْطِيتُ الشَّفَاعَةَ، وَكَان النَّبِيُّ يُبْعَثُ إِلَى قَوْمِهِ، وَبُعِثْتُ إِلَى النَّاسِ عَامَّة»
( I have been given five things which were not given to any Prophet before me.
(They are: ) Allah made me victorious by awe, ( by His frightening my enemies ) for a distance of one month's journey.
The earth has been made a place for praying and a purifyer for me.
The booty has been made lawful for me, yet it = was not lawful for anyone else before me.
I have been given the right of intercession ( on the Day of Resurrection ).
Every Prophet used to be sent to his people only, but I have been sent to all mankind.) Al-A`mash narrated that Abu Salih said that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«لَمْ تَحِلَّ الْغَنَائِمُ لِسُودِ الرُّؤُوسِ غَيْرَنَا»
( War booty was never allowed for any among mankind except us. ) Abu Hurayrah said; This is why Allah the Most High said, فَكُلُواْ مِمَّا غَنِمْتُمْ حَلَـلاً طَيِّباً ( So enjoy what you have gotten of booty in war, lawful and good. ) The Muslims then took the ransom for their captives.
In his Sunan, Imam Abu Dawud recorded that Ibn `Abbas said that the Messenger of Allah ﷺ fixed four hundred ( Dirhams ) in ransom from the people of Jahiliyyah in the aftermath of Badr.
The majority of the scholars say that the matter of prisoners of war is up to the Imam.
If he decides, he can have them killed, such as in the case of Bani Qurayzah.
If he decides, he can accept a ransom for them, as in the case of the prisoners of Badr, or exchange them for Muslim prisoners.
The Messenger ﷺ exchanged a woman and her daughter who were captured by Salamah bin Al-Akwa`, for exchange of some Muslims who were captured by the idolators, or if he decides he can take the prisoner as a captives.

(8:69) So eat that which you have obtained - for it is lawful and clean--and fear Allah. *49 Surely Allah is Ever-Forgiving, Most Merciful.

So consume what you have taken of meaning

*49).
In attempting to explain the circumstantial background of the above verse, some commentators on the Qur'an have referred to the deliberations for deciding the fate of the Quraysh captives after the Battle of Badr.
In that council Abu Bakr pleaded to release the captives in return for ransom while 'Umar suggested that they should be put to the sword.
Preferring Abu Bakr's suggestion, the Prophet ( peace be on him ) set all the captives free in return for ransom.
However, God disapproved the decision as is evident from the above-quoted verse.
( See Muslim, 'Jihad', 'Bab al-lmdad bi al-Mala'ikah fi Ghazwah Badr'; and the comments on verses 67 and 68 by Ibn Kathir; and on verse 67 by Jassas and Qurtubi - Ed. ) The viewpoint of the commentators can be faulted on the grounds that they failed to offer any persuasive explanation of this part of the same Qur'anic verse: 'Had it not been for a previous decree from Allah.' This could mean either the Divine decree in eternity which determines all that will happen, or, God's decree in eternity to make the spoils of war lawful for the Muslims.
Now, it is evident that it is unlawful to take anything from someone unless it has been declared lawful according to Revealed Law.
Hence, were the above view to be accepted, it would mean that all, including the Prophet ( peace be on him ), had committed a sin.
Such an interpretation can hardly he entertained especially since this view is dependent on the authority of isolated ( 'ahad ) traditions.

In my opinion, in order to understand the above verse it should be borne in mind that preliminary instructions about war had already been given in Surah Muhammad which was revealed before the Battle of Badr:
Therefore, when you meet, the Unbelievers ( in fight ), smite at their necks.
At length, when you have thoroughly subdued them, bind a bond firmly ( on them ).
Thereafter, either resort to generosity or to ransom until the war lays down its burden ( Muhammad 47: 4 ).

This verse had already made it lawful for the Muslims to hold the enemy in captivity or to accept ransom contingent on the total suppression of the enemy.
The Muslims had, therefore, acted in accordance with the permission granted by God to accept ransom.
However, in so doing they had neglected the stipulation that the enemy should be fully subdued before the acceptance of ransom.
( See the comments of Jassas on verses 67- 9-Ed. ) While the Quraysh army was retreating, many Muslims took to collecting the spoils and taking the unbelievers as captives.
It was only a few Muslims who chased the fleeing enemy.
Had the Muslims made a concerted pursuit, a death-blow could have been struck at the Quraysh power, once and for all.
God, therefore expressed His disapproal of this manner of dealing with the situation as the above-quoted verse suggests.
It is obvious that it is not the Prophet ( peace be on him ) but the generality of Muslims at whom the reproach is directed.

The purpose of the verse is to impress upon the Muslims that they had not yet imbibed the mission of the Prophet ( peace be on him ).
Prophets are not concerned with filling their coffers with spoils and ransom money.
Rather their mission is to crush the power of the unbelievers.
This was not the first instance when the Muslims had showed their worldliness.
They had earlier expressed their preference to raid the trade caravan to fighting against the Quraysh army.
Then, rather than try to crush the enemy, they turned to collecting spoils and taking captives, and later remonstrated about the distribution of booty.
Had it not been that God had granted them permission to accept ransom ( see Muhammad 47: 4 ), He would have severely punished them on that count.
God, howeve, was merciful to them and permitted them to enjoy whatever they had seized.
They should, therefore, refrain from behaviour which might be displeasing to God.
It is pertinent to point out that Jassas in his Ahkam al-Qur'an, considers the above view a plausible interpretation of the verse.
( See the comments of Jassas on this verse, vol.
3, pp.
72-3 - Ed. ) Ibn Hisham also contains a report which supports the view.
The report mentions that while the Muslims were engaged in seizing captives of war and collecting booty, the Prophet ( peace be on him ) observed signs of disapproval on the face of Sa'd b.
Mu'adh.
The Prophet ( peace be on him ) asked him: 'O Sa'd! It appears that you do not approve of the behaviour of these people.' He replied: 'Yes, O Messenger of God! It is the first encounter in which God has caused the rout of the unbelivers.
This opportunity should have been better utilized for crushing the unbelievers thoroughly rather than for amassing captives of war.' ( Ibn Hisham.
vol.
1, p.
628 - Ed. )
 

Imam Ahmad recorded that Anas said, "The Prophet asked the people for their opinion about the prisoners of war of Badr, saying, «إِنَّ اللهَ قَدْ أَمْكَنَكُمْ مِنْهُم» ( Allah has made you prevail above them. ) `Umar bin Al-Khattab stood up and said, `O Allah's Messenger! Cut off their necks,' but the Prophet turned away from him.
The Messenger of Allah ﷺ again asked, «يَاأَيُّهَا النَّاسُ إِنَّ اللهَ قَدْ أَمْكَنَكُمْ مِنْهُمْ وَإِنَّمَا هُمْ إِخْوَانُكُمْ بِالْأَمْس» ( O people! Allah has made you prevail over them, and only yesterday, they were your brothers. ) `Umar again stood up and said, `O Allah's Messenger! Cut off their necks.' The Prophet ignored him and asked the same question again and he repeated the same answer.
Abu Bakr As-Siddiq stood up and said, `O Allah's Messenger! I think you should pardon them and set them free in return for ransom.' Thereupon the grief on the face of Allah's Messenger ﷺ vanished.
He pardoned them and accepted ransom for their release.
Allah, the Exalted and Most Honored, revealed this verse, لَّوْلاَ كِتَـبٌ مِّنَ اللَّهِ سَبَقَ لَمَسَّكُمْ فِيمَآ أَخَذْتُمْ عَذَابٌ عَظِيمٌ ( Were it not a previous ordainment from Allah, a severe torment would have touched you for what you took )." `Ali bin Abi Talhah narrated that Ibn `Abbas said about Allah's statement, لَّوْلاَ كِتَـبٌ مِّنَ اللَّهِ سَبَقَ ( Were it not a previous ordainment from Allah... ), "In the Preserved Book, that war spoils and prisoners of war will be made allowed for you, لَمَسَّكُمْ فِيمَآ أَخَذْتُمْ ( would have touched you for what you took ), because of the captives. عَذَابٌ عظِيمٌ ( a severe torment. ) Allah, the Exalted said next, فَكُلُواْ مِمَّا غَنِمْتُمْ حَلَـلاً طَيِّباً ( So enjoy what you have gotten of booty in war, lawful and good )." eAl-`Awfi also reported this statement from Ibn `Abbas.
A similar statement was collected from Abu Hurayrah, Ibn Mas`ud, Sa`id bin Jubayr, `Ata', Al-Hasan Al-Basri, Qatadah and Al-A`mash.
They all stated that, لَّوْلاَ كِتَـبٌ مِّنَ اللَّهِ سَبَقَ ( Were it not a previous ordainment from Allah.
. ) refers to allowing the spoils of war for this Ummah. Supporting this view is what the Two Sahihs recorded that Jabir bin `Abdullah said that the Messenger of Allah ﷺ said, «أُعْطِيتُ خَمْسًا لَمْ يُعْطَهُنَّ أَحَدٌ مِنَ الْأَنْبِيَاءِ قَبْلِي: نُصِرْتُ بِالرُّعْبِ مَسِيرَةَ شَهْرٍ، وَجُعِلَتْ لِيَ الْأَرْضُ مَسْجِدًا وَطَهُورًا، وَأُحِلَّتْ لِيَ الْغَنَائِمُ وَلَمْ تُحَلَّ لِأَحَدٍ قَبْلِي، وَأُعْطِيتُ الشَّفَاعَةَ، وَكَان النَّبِيُّ يُبْعَثُ إِلَى قَوْمِهِ، وَبُعِثْتُ إِلَى النَّاسِ عَامَّة» ( I have been given five things which were not given to any Prophet before me.
(They are: ) Allah made me victorious by awe, ( by His frightening my enemies ) for a distance of one month's journey.
The earth has been made a place for praying and a purifyer for me.
The booty has been made lawful for me, yet it = was not lawful for anyone else before me.
I have been given the right of intercession ( on the Day of Resurrection ).
Every Prophet used to be sent to his people only, but I have been sent to all mankind.) Al-A`mash narrated that Abu Salih said that Abu Hurayrah said that the Messenger of Allah ﷺ said, «لَمْ تَحِلَّ الْغَنَائِمُ لِسُودِ الرُّؤُوسِ غَيْرَنَا» ( War booty was never allowed for any among mankind except us. ) Abu Hurayrah said; This is why Allah the Most High said, فَكُلُواْ مِمَّا غَنِمْتُمْ حَلَـلاً طَيِّباً ( So enjoy what you have gotten of booty in war, lawful and good. ) The Muslims then took the ransom for their captives.
In his Sunan, Imam Abu Dawud recorded that Ibn `Abbas said that the Messenger of Allah ﷺ fixed four hundred ( Dirhams ) in ransom from the people of Jahiliyyah in the aftermath of Badr.
The majority of the scholars say that the matter of prisoners of war is up to the Imam.
If he decides, he can have them killed, such as in the case of Bani Qurayzah.
If he decides, he can accept a ransom for them, as in the case of the prisoners of Badr, or exchange them for Muslim prisoners.
The Messenger ﷺ exchanged a woman and her daughter who were captured by Salamah bin Al-Akwa`, for exchange of some Muslims who were captured by the idolators, or if he decides he can take the prisoner as a captives.

( Now enjoy what ye have won ) at Badr of spoils of war, ( as lawful and good, and keep your duty to Allah ) and fear Allah regarding this. ( Lo! Allah is Forgiving ) He overlooks transgressions, ( Merciful ) regarding that which ensued from you at Badr concerning the ransom of prisoners.

So enjoy what you have gotten of booty in war, lawful and good, and be afraid of Allah. Certainly, Allah is Oft-Forgiving, Most Merciful.

Page 185 English transliteration