The Life & Character of the Seal of Prophets (sa) - Volume II — Page 224
Seal of the Prophets - Volume II 224 they sung in praise of them. Many of them were influenced merely by this good treatment and became Muslim. 1 Therefore, even in this so-called slavery, Islām established such a lofty example of benevolence and generosity, as puts to shame even the blessings of today’s freedom. However, in any case, since this practice merely served as a counter-measure, for this reason it shall be considered as being specific to the particular circumstances in response to which it was employed. Therefore, the edict for this day and age is that now, since a custom of state prisons has become prevalent and disbelievers do not take Muslim prisoners as slaves; therefore, according to the fundamental commandment of the Islāmic Sharī‘at , it is no longer permissible for Muslims either to distribute disbelieving prisoners amongst Muslim individuals and create a form of slavery. The Holy Founder of the Ahmadiyya Community, who claimed that he was sent as a man divinely commissioned by God, and as a reformer for this day and age, writes: “It is a matter of great joy that in our era, those people who are referred to as disbelievers in opposition to Islām, have abandoned this practice of injustice and oppression. For this reason, it is now impermissible for Muslims as well to take their prisoners as bond-women and slaves, because God states in the Holy Qur’ān that you may retaliate against a combatant group to a degree, only when they have first taken the lead. Hence, when now such a time no longer exists and the disbelieving people do not act so violently and unjustly towards the Muslims in a state of war, whereby they themselves as well as their men and women are taken as bond-women and slaves; rather, they are considered to be state prisoners, for this reason, in this era, it is now impermissible and unlawful for Muslims as well to do so. ” 2 In summary, there are two fundamental principles in the Islāmic teaching relevant to prisoners of war. Firstly, inasmuch as possible, a course of haste should not be followed in taking captives, and only in extreme circumstances after the practical commencement of war, should captives be taken. Secondly, after captives had been taken, according to the circumstances, they should either be released without a ransom by way of benevolence, and this was the most preferable practice, or they could be released in lieu of a 1 The Life of Mahomet, By Sir William Muir, Chapter XII (Prisoners Kindly Treated at Medîna), Prisoners treated kindly, p. 242, Published by Smith, Elder, & Co. London (1878) 2 Chashma-e-Ma‘rifat, Rūḥānī Khazā’in, Volume 23, p. 253 (Footnote), Edition 1