Surah 8. Al-Anfal, Ayah 67

I.e., as an aftermath of a war in a just cause. As almost always in the Qur'an, an injunction addressed to the Prophet is, by implication, binding on his followers as well. Consequently, the above verse lays down that no person may be taken, or for any time retained, in captivity unless he was taken prisoner in a jihad - that is, a holy war in defence of the Faith or of freedom (regarding which see surah {2}, note [167]) - and that, therefore, the acquisition of a slave by "peaceful" means, and the keeping of a slave thus acquired, is entirely prohibited: which, to all practical purposes, amounts to a prohibition of slavery as a "social institution". But even with regard to captives taken in war, the Qur'an ordains (in 47:4 ) that they should be freed after the war is over.

 i.e., ransom.

An ordinary war may be for territory or trade, revenge or military glory,-all "temporal goods of this world." Such a war is condemned. But a Jihad is fought under strict conditions laid down by Islam, and solely for the cause of Allah. All baser motives, therefore are strictly excluded. The gain in the shape of ransom from captives has no place in such warfare. At the same time, if there has been heavy loss of life already, captives may be taken, and it would be for the Imam to exercise his discretion as to the time when it was safe to release them, and whether the release should be free or on parole or on a fine by way of punishment. Destruction and slaughter, however repugnant to a gentle soul like that of Muhammad, were inevitable where evil tried to suppress the good. Even Jesus, whose mission was more limited, had to say: "Think not that I am come to send peace on earth: I came not to send peace but a sword." (Matt. x. 34). Seventy captives were taken at Badr, and it was decided to take ransom for them. While the general principle of fighting for the purpose of taking captives in order to get their ransom is condemned, the particular action in this case was approved in vv. 68-71.