The Life & Character of the Seal of Prophets (sa) - Volume II — Page 220
Seal of the Prophets - Volume II 220 act hastily and imprudently in the issue of taking enemy captives. Thus, it is incorrect to begin taking captives wherever the enemy is found to be weak, or prior to the formal commencement of war in the battlefield. Rather, Muslims are only permitted to take captives if war practically ensues with the enemy in the battlefield first, and prisoners are taken as a result. Through this Islāmic teaching, which is based on a most superior international conduct of war, the number and breadth of prisoners of war have been confined to the narrowest possible sphere. This demonstrates that the actual desire of Islām was that, except for such instances as were inevitable and unavoidable, in so much as possible, prisoners of war should not be taken in the first place. Then, He states: Meaning, “O ye Muslims! When you meet the disbelievers in battle, stand firm in battle and fight the wrongdoers. When battle has properly taken place, take captives from the enemy men. Then, if there is a hope of reformation and circumstances are deemed to be fit, release these prisoners as an act of benevolence, or by taking an appropriate ransom. If it is necessary to do so, keep them in captivity until war comes to an end, and its burdens are taken off your shoulders. ” 1 This verse serves as a foundation stone in the Islāmic Sharī‘at on prisoners of war. Various methods have been mentioned herein, which may be employed with respect to prisoners in varying circumstances and they are three: FIRSTLY: To release a person as an act of benevolence. SECONDLY: To release a person on ransom. The practice of the Holy Prophet sa reveals that there were differing methods of taking ransom: 1. A monetary ransom, irrespective of whether it was paid in full and immediately; or on the principle of Mukātabat , a detailed discussion of which has already passed. 2. An exchange with Muslim prisoners. 1 Muḥammad (47:5)