So when you meet the disbelievers ˹in battle˺, strike ˹their˺ necks until you have thoroughly subdued them, then bind them firmly. Later ˹free them either as˺ an act of grace or by ransom until the war comes to an end. So will it be. Had Allah willed, He ˹Himself˺ could have inflicted punishment on them. But He does ˹this only to˺ test some of you by means of others. And those who are martyred in the cause of Allah,1 He will never render their deeds void.
Therefore, when you meet 4820 the Unbelievers (in fight), smite at their necks; At length, when you have thoroughly subdued them, bind a bond 4821 firmly (on them): thereafter (is the time for) either generosity or ransom: 4822 Until the war lays down its burdens. Thus (are you commanded): but if it had been Allah's Will, He could certainly have exacted retribution from them (Himself); but (He lets you fight) in order to test you, 4823 some with others. But those who are slain 4824 in the Way of Allah,- He will never let their deeds be lost.
4820 When once the fight (Jihad) is entered upon, carry it out with the utmost vigour, and strike home your blows at the most vital points (smite at their necks), both literally and figuratively. You cannot wage war with kid gloves.
4821 In the first onset there must necessarily be great lass of life; but when the enemy is fairly beaten, which means, in a Jihad, that he is not likely to seek again the persecution of Truth, firm arrangements should be made to bring him under control. I thus construe the words "bind a bond firmly (on them)", but others have construed the words to mean, "after the enemy's numbers are fairly thinned down, prisoners may be taken". With this passage may be compared 8:67, and n. 1234.
4822 When once the enemy is brought under control, generosity (i.e., the release of prisoners without ransom) or ransom is recommended.
4823 The Believers are tested in Faith by the extent to which they are willing to make sacrifices, even to the laying down of their lives; and the enemies are tested as to whether they would repent and let the righteous live in freedom and security.
4824 There are two alternative readings. (1) qatalu, "those who fight", and (2) qatilu, "those who are slain". The meaning under the first reading is wider, and includes that under the second. I have translated on the basis of the second reading, which is in accordance with the text of the Royal Egyptian edition
NOW WHEN you meet [in war] those who are bent on denying the truth, 4 smite their necks until you overcome them fully, and then tighten their bonds; 5 but thereafter [set them free,] either by an act of grace or against ransom, so that the burden of war may be lifted: 6 thus [shall it be]. And [know that] had God so willed, He could indeed punish them [Himself]; but [He wills you to struggle] so as to test you [all] by means of one another. 7 And as for those who are slain in God’s cause, never will He let their deeds go to waste:
4 Sc., "and on barring [others] from the path of God" - thus connecting with verse 1 and laying down the fundamental condition which alone justifies physical warfare: namely, a defense of the Faith and of freedom (cf. in this connection see note 167 on 2:190). In other words, when "those who are bent on denying the truth" try to deprive the Muslims of their social and political liberty and thus to make it impossible for them to live in accordance with the principles of their faith, a just war (jihad) becomes allowable and, more than that, a duty. The whole of the above verse relates to war actually in progress (cf. note 168 on the first part of 2:191); and there is no doubt that it was revealed after 22:39-40, the earliest Quranic reference to physical warfare.
5 Lit., "tighten the bond". According to almost all the commentators, this expression denotes the taking of prisoners of war. In addition, it may also refer to any sanctions or safeguards which would make it unlikely that the aggression could be resumed in the foreseeable future.
6 Lit., "so that (hatta) the war may lay down its burdens". The term "ransom" comprises also, in this context, a mutual exchange of prisoners of war (Zamakhshari , quoting an opinion of Imam Ash-Shafi’i).
7 I.e., so as to enable the believers to prove by actual deeds the depth of their faith and their readiness for self-sacrifice, and to enable the aggressors to realize how wrong they have been, and thus to bring them closer to the truth.
1 Another possible interpretation: “And those who fight in the cause of Allah.”