ِ ذَلِكَ بِأَنَّ الَّذِينَ كَفَرُوا اتَّبَعُوا الْبَاطِلَ وَأَنَّ الَّذِينَ آمَنُوا اتَّبَعُوا الْحَقَّ مِنْ رَبِّهِمْ كَذَلِكَ يَضْرِبُ اللَّهُ لِلنَّاسِ أَمْثَالَهُمْ ﴿۳﴾ فَإِذَا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقَابِ حَتَّى إِذَا أَثْخَنْتُمُوهُمْ فَشُدُّوا الْوَثَاقَ فَإِمَّا مَنًّا بَعْدُ وَإِمَّا فِدَاءً حَتَّى تَضَعَ الْحَرْبُ أَوْزَارَهَا ذَلِكَ وَلَوْ يَشَاءُ اللَّهُ لَانْتَصَرَ مِنْهُمْ وَلَكِنْ لِيَبْلُوَ بَعْضَكُمْ بِبَعْضٍ وَالَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ فَلَنْ يُضِلَّ أَعْمَالَهُمْ ﴿۴﴾ سَيَهْدِيهِمْ وَيُصْلِحُ بَالَهُمْ ﴿۵﴾

﴾3﴿ Zaalika bi annal lazeena kafarut taba'ul baatila wa annal lazeena aamanut taba'ul haqqa mir Rabbihim; kazaalika yadribul laahu linnaasi amsaalahum
﴾4﴿ Fa-izaa laqeetumul lazeena kafaroo fadarbar riqaabi, hattaaa izaa askhan tumoohum fashuddul wasaaqa, fa immaa mannnam ba'du wa immaa fidaaa'an hattaa tada'al harbu awzaarahaa; zaalika wa law yashaaa'ul laahu lantasara minhum wa laakin li yabluwa ba'dakum bi ba'd; wallazeena qutiloo fee sabeelil laahi falany yudilla a'maalahum
﴾5﴿ Sa-yahdeehim wa yuslihu baalahum

﴾3﴿ This is because the disbelievers have followed falsehood, while the believers have followed the truth from their Lord. Thus, Allah explains their conditions to the people
﴾4﴿ So when you meet the disbelievers (in battle), strike their necks until you have inflicted heavy casualties upon them. Then, when you have subdued them, bind them securely. Afterward, it is either generosity (to release them) or ransom until the war lays down its burdens. That is the way. And if Allah had willed, He could have taken vengeance upon them Himself, but He intended to test some of you by means of others. And those who are killed in the cause of Allah - He will never let their deeds go astray
﴾5﴿ May He grant them success and improve their condition

[3] In this, one state of the disbelievers and likewise one state of the believers is mentioned. “Al-bāṭil” refers to false reasoning, such as following desires or following the ways of forefathers. “Al-ḥaqq” refers to true reasoning—meaning the Qur’an and Hadith, which are revelation from Allah the Exalted.
[4] This explanation follows the two types of previous conditions—meaning: O believers, when your condition is elevated and, in contrast, the condition of the disbelievers is one of humiliation, then because of this, kill them so that these disgraceful traits are removed from the world. “Fa-ḍarba ar-riqāb” (strike the necks) indicates that the believer is not just a repeller, but also a remover (of evil). That’s why it doesn’t say "when you meet," but rather emphasizes striking the part (neck) that causes death quickly—because striking the neck cuts the veins, leading to swift death. “Fa-shuddū al-wathāq” (tighten the bonds) indicates that although the believer removes (evil), the purpose is to instill fear among people so they do not rise against the believers again. Therefore, after much killing, there is a command to restrain (prisoners). “Fa-immā mannan baʿdu wa-immā fidāʾan ḥattā taḍaʿa al-ḥarbu awzārahā dhālika wa-law yashāʾu Allāh” – in this sentence, the wisdom behind the obligation of fighting is mentioned: that it is a beginning (of testing) for the servants, and this wisdom is present in all divine obligations.
[5,6] In this verse, three states of the believing martyrs are mentioned to encourage fighting in the path of Allah. Guidance after death refers to being admitted into Paradise. “ʿArrafahā lahum” is from taʿrīf, meaning to make known—meaning each person is shown their place in Paradise and they recognize it. Or it is from ʿaraf, meaning to perfume or make fragrant. Commentators have also written other interpretations regarding this.