Surah 47. Muhammad, Ayah 4

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 ).

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.

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 defence of the Faith and of freedom (cf. in this connection 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 Qur'anic reference to physical warfare.

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.

 Another possible interpretation: “And those who fight in the cause of Allah.”

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.

In the first onset there must necessarily be great loss of life; "after the enemy's numbers are fairly thinned down, prisoners may be taken". With this passage may be compared viii. 67, and n. 1234.

When once the enemy is brought under control, generosity (i.e., the release of prisoners without ransom) or ransom is recommended.

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.

There are two alternative readings, (1) qatalu, "those who fight", and (2) qutilu, "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.