Muhammad (Muhammad)

4. Therefore, when you meet those who disbelieve [in battlefield], smite [their] necks [when they fall into captivity] till when you have killed and wounded many of them, then bind a bond firmly [lest they flee] either for generosity or ransom until the war lays down its burden. Thus [is God’s Command] But if it had been Allah’s Will [to send down lightning, earthquake, and other disasters], He Himself could certainly have punished them. But [He let you fight] in order to test some of you with others. But those who are killed in the Way of Allah, He will never let their deeds be lost.

Athkhantumuhum derives from th-kh-n “totally vanquish the enemy.” Withaq is used in the sense of “a bond used to tie someone or something, e.g. a rope.”

As mentioned above, the preceding Verses serve as a prelude to prepare Muslims for receiving a significant order concerning war.

It reads:

“Upon confrontation with disbelievers on the battlefield attack them with full force and smite their necks!” “Smiting their heads” is evidently employed in the sense of “smiting them.” It is needless to say that warriors are not supposed to embark upon doing the same but it would suffice to slay them. However, “smiting their necks” evidently indicates taking their life and that it what on which emphasis is laid. At any rate, the Command ad hoc concerns engaging in war on the battlefield, since laqaytum derives from l-q-y which in such instances indicates “war.” Other pieces of evidence are to be found in the Verse in question denoting the same idea, e.g. captivity of prisoners of war, the word harb (“war”), and martyrdom for Allah’s cause. In short, the word liqa at times denotes “meeting, encounter” and at times it indicates “confronting on the battlefield.” Both senses are attested in the Qur’an and the word in the Verse in question is used in the latter sense.

Thus it becomes evident that those aspiring to spread anti-Islamic propaganda claim that according to the Islamic doctrine, Muslims may behead disbelievers upon confrontation with them; however, the claim springs from ill will and ulterior motives otherwise the Verse per se clearly demonstrates confrontation with the enemy on the battlefield.

It is needless to say that upon confrontation with the bloodthirsty enemy on the battlefield, one has to attack severely and strike fatal blows on the enemy or else he will perish. The instruction fully stands to logic.

It further says that such fatal attacks are supposed to be pursued such that the enemy falls down in which case defeated warriors are to be taken as captives and they are supposed to be bound firmly:

(“till when you have killed and wounded many of them, then bind a bond firmly [lest they flee]”).

The word athkhantumuhum derives from th-kh-n denotes harshness and firmness hence indicating triumph and conquest and total subjugation of the enemy.

The majority of exegets take the sentence in the sense of the immense number and severity of slaying the enemy, the issue of slaughtering the enemy rather than the original sense remains untouched.¹

At any rate, the verse indicates a measured military command to the effect that defeated warriors are not supposed to be taken as captives prior to the enemy’s total defeat since embarking upon the same may jeopardize the position of Muslims engaged in war through their preoccupation with the issue which may hinder them from their main tasks.

The expression:

“then bind a bond firmly [lest they flee]” (“fa-shuddu al-withaq”) with due consideration to the meaning of the word withaq (“rope”) is a reference to making doubly sure that the captives are bound firmly lest they liberate themselves and strike fatal blows.

The next sentence indicates the instruction concerning those taken captive at war as per which following the war they may either be granted freedom non gratia or they may be ransomed or exchanged with odd numbers:

(“either for generosity or ransom”).

Therefore, prisoners of war may not be slain following the end of the war but the leader of Muslims exercises his discretion to either ransom or exchange them for odd numbers or set them free non gratia. It is actually a kind of compensation to be borne by the enemy. The issue is discussed in sources on Islamic law.

The Verse further adds that the status quo is supposed to be still effective in which fatal blows are to be struck upon the enemy and a number of them are supposed to be taken captive:

“until the war lays down its burden.” One may desist from inflicting further blows when the enemy is totally defeated and the flame of war is extinguished. Awzar is the plural form of wizr denoting “heavy burden” and at times connoting “sins” since the burden of the latter is borne by one who commits it.

It is interesting to note that the heavy burdens referred to in the Verse are attributed to the war:

“until the war lays down its burden.”

The heavy burdens refer to diverse kinds of weaponry as well as the responsibilities shouldered by warriors. It is solely at the end of the war that they desist from shouldering them.

The Verse further adds that you are supposed to act upon the same instructions:

“but if it had been Allah’s Will, He Himself could certainly have punished them”

through lightning, earthquake, storm, and other disasters. Nonetheless, there would be no ground for trials.

“But [He let you fight] in order to test some of you with others.”

It is actually the grounds lying behind engaging in war and the main point of the opposition between the Truth and falsehood. It is through such wars that the lines of true believers who act are separated from those who merely talk.

Faculties and abilities flourish, perseverance and resistance are invigorated, and the main goal of the mundane life which is strengthening the power of faith and other human values are attained. Had believers stepped aside preoccupied with everyday life and had God intervened miraculously to defeat the polytheists’ and oppressors’ rebellions, a worthless, stagnant, and frail society would have come into being and the Islamic faith would have been merely a name.

To sum up, one could say that to establish His Religion, God is needless of our struggles. The point is that we need the sacred war on the battlefield to improve our abilities.

The same idea is variously expressed in the Qur’an, for instance,

“Do you think that you will enter Paradise before Allah tests those of you who fought in His Cause and also tests those who are the patient?”2 .

The preceding Verse reads:

“And that Allah may [through such battles] purify the believers from sins and destroy the disbelievers.”

The last sentence of the Verse in question treats of the martyrs fell in such battles whom the Muslim community owes a great deal;

“But those who are killed in the Way of Allah, He will never let their deeds be lost.”

Their troubles and pains will not be in vain but they will be all kept in Divine Records.

Their sacrifices will be evident in this world since hearing:

“There is no god but Allah”

reminds Muslims that thanks to their sacrifices the chains of bondage are broken and Muslims owe their good name to them.