Through Force or Faith? — Page 162
?— A Reply to Pope Benedict XVI 162 down its burdens. That is the ordinance. And if Allah had so decided, He could have Himself exacted retribution from them, but He puts some of you to trial at the hands of some others. And those who are killed in the way of Allah—He will never render their works vain ( S u rah Mu h ammad, 47:5). Some object to these verses that here bloodshed is being encour- aged, whereas the message is just the opposite. Here, the subject is not that of warfare. It is the Islamic teaching regarding prisoners of war that is being detailed. It is being defined for the Muslims as to when they are allowed to capture the enemy as prisoner of war. Until regular warfare starts, the enemy cannot be taken as a pris- oner. Even if there is hostility towards a people, it is not allowed to deprive them of their freedom simply on that basis; and take them prisoners. In these verses, value of human freedom is highlighted and it has been instructed that the prisoners of war will have to be released when the fighting comes to an end, either as an act of benevolence or in exchange for ransom. It is not implied that a prophet must shed blood because there is an exhortation in the Holy Quran to the contrary. This verse only purports that if he is forced into warfare due to the attacks of the enemy, he may take prisoners only then and not otherwise. Thus the emphasis is on the principle that without a full-fledged war, taking prisoners is unjustified. If there is a fierce battle between two nations, taking prisoners can then be justi- fied. (Deduced from ‘ Haqā’iq al-Furqān,’ Short Commentary and Quran Translation classes of Khalifatul Masih IV rta , dated Nov. 30, 1995 and July 17, 1998)