Does Islam call to the killing of the captives?

The falsehood:

The enemies of religion claim that Islam calls to the killing of captives holding the killing of some captives in Badr battle as a proof as well as the killing of the Jews of Banu Qurazhah and the killing of Abu `Azzah Al Jumahy. They also hold the following Ayah as a proof:

"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 Allah desires (for you) the Hereafter. And Allah is All-Mighty, All-Wise." [Surat Al Anfal: 67].

The refutation of the claim:

We have spoken in previous articles about good treatment of captives and that the imam is given choice in regard of the captives ranging between freeing them, taking a ransom, paying Jizyah, killing, and enslavement. However, the killing of a captive is not done because he is a captive, but a captive is sentenced with death for crimes more than engaging in fighting against Muslims.

This explains to us all incidents in which the Messenger of Allah (peace be upon him) commanded the killing of some captives.

Abu `Azzah Al Jumahy deserved killing because he pledged the Prophet then broke the pledge, therefore the Messenger of Allah (peace be upon him) pardoned him and stipulated upon him not to fight Muslims again, but he broke his promise and participated in the fight again, therefore he was sentenced to death.

It was reported in Sunan Al Bayhaqy from `Abdullah ibn Al Mubarak from Muhammad ibn Ishaq who said: Abu `Azzah Al Jumahy was captured during the battle of Badr. He said to the Prophet (peace be upon him): O Muhammad, I am a needy person and I have daughters, and there is no one in Makkah to ransom me; now you have known my need. So, the Prophet (peace be upon him) did not kill him and set him free. On his part, Abu `Azzah pledged him not to help anyone against him either by hand or tongue. Moreover, he praised the Prophet (peace be upon him) when he pardoned him and said some verses. Then Al Bayhaqy mentioned his story with Safwan ibn Umayyah Al Jumahy and the suggestion of Safwan that he should set out with him in the battle of Uhud and promised to take care of his daughter. He kept repeating this to him until Abu `Azzay obeyed him and set out with the army of Banu Kinanh.

He said: So, Abu `Azzah was captured in the Battle of Uhad. When he was brought to the Prophet (peace be upon him), he said: Grant me your favor and release me. The Prophet (peace be upon him) said to him: (So that the Makkans would not say that you manipulated twice with Muhammad), and he commanded to be killed.[1]

Likewise, the captives of Banu Qurayzhah deserved killing because they pledged Muslims to fight with them against every external enemy, but when the polytheists came and besieged Medina in the battle of Al-Ahzab (the Confederates), they broke their promise and joined them. That treason was enough to eradicate Islam and Muslims except for the care of Allah who protected them.

So, the ruling was killing them not because they were just prisoners in the hands of Muslims, but for their meanness, breaking the promise, and their endeavor to annihilate Muslims and deeming their sanctities lawful for them; such treason has no retribution but killing.

The prisoners of Badr whom the Messenger of Allah (peace be upon him) killed were: `Uqbah ibn Abu Mu`ayt, An-Nadr ibn Al Harith, and Tu`aymah ibn `Ady who harmed and tortured Muslims severely and exposed them to death in Makkah. Moreover, they tried futilely to force Muslim to apostasy and seducing them from their religion, using the most terrible and barbaric methods, so they were killed for that reason and the proof is not killing all prisoners although some of them participated in harming Muslims.

Hence, it becomes clear that those prisoners who were killed during the Prophetic era were like war criminals in modern international treaties for the crimes they committed in the right of innocent people and for breaking their promises and pledged as previously mentioned; therefore they had to face a fair trial that sentenced them to death.

Despite the treason of the Jews of Banu Qaynuqa` and Banu An-Nadir, the Messenger of Allah (peace be upon him) did not kill them, but only commanded them to leave Medina; if he had killed them, he would have been just. However, no blame or criticism directed to him which indicates that killing was not meant for itself.

As for Allah's Saying: "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 Allah desires (for you) the Hereafter. And Allah is All-Mighty, All-Wise." [Surat Al Anfal: 67],

`Abdullah ibn `Abbbas, Habr Al-Ummah (Scribe of the Muslim Nation) and interpreter of the Qur'an (may Allah be pleased with him) said about it: "That was in the Battle of Badr when Muslims were few in number but when they outnumbered the infidels, Allah (may He be Glorified and Exalted) revealed concerning the prisoners of war: "Thereafter (is the time) either for generosity (i.e. free them without ransom), or ransom (according to what benefits Islam)." [Surat Muhammad: 4].[2]

So, Allah granted the Prophet and the believers after him choice in regard of prisoners of war wither to kill them, enslave them, or set them free for a ransom.[3]

Or they may pardon them and set them free for nothing.

We should draw your attention that in some case Islam may sentence a prisoner to death but it does not allow Muslims to torture, slander, or humiliate him even if the final sentence will be killing.

Al Kasany said: When Muslims make up their minds to kill the prisoners, they should not torture them by hunger or thirst or any other kind of torture because that will be considered a torture without use. It was reported that the Messenger of Allah (peace be upon him) said about Banu Qurayzhah: (Do not combine both the heat of the sun and the heat of your weapons).[4]

In another addition at Al Waqidy: (Let them cool down).[5]

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[1] Sunan of Al Bayhaqy 12620, and see: Irwa' Al Ghalil 5 / 41.

[2] Tafsir Al Qurtuby 8 / 48.

[3] Tafsir At-Tabary 12 / 55.

[4] Bada'i` As-Sana'i`, Al Kasany, 6 / 92, Dar Al Fikr, Beirut.

[5] Al Maghazy of Al Waqidy2 / 514.