Muhammad: (4) "So when you meet those..."
{لقيتم} (You meet): Derived from al-liqa’ (the encounter), meaning war.
{فضرب الرقاب} (Then strike the necks): The original structure is fa-idribu al-riqab darban (strike the necks with a striking). The verb was omitted, and the verbal noun (masdar) was brought forward to act in its place, annexed to the object. This contains conciseness while providing emphasis, as you mention the verbal noun and indicate the verb through the accusative case (nasbah) inherent in it.
"Striking the necks" is an expression for killing, because the duty is to strike the necks specifically, rather than other limbs. They used to say: "The commander struck the neck of so-and-so," or "struck his nape," or "struck what his eyes behold," when killing him. This is because human killing most often occurs by striking the neck, so it became an expression for killing, even if one strikes other vital organs. Furthermore, this expression contains a harshness and intensity not found in the word "killing," as it depicts the act in the most hideous form: severing the neck and removing the limb that is the head of the body, its summit, and its most noble part. God increased this harshness in His saying: {Strike above the necks and strike from them every fingertip} (Al-Anfal: 12).
{أثخنتموهم} (You have thoroughly defeated them): You have killed many of them and dealt with them harshly. It is derived from al-thakhin, meaning thick/dense. Or, you have weighed them down with killing and wounds until you have stripped them of the ability to rise.
{فشدوا الوثاق} (Then tighten the bonds): Meaning, take them captive. Al-wathaq (with fatha or kasra) is the name for that with which one is bound.
{منا} (Favor) and {فداء} (Ransom): Both are in the accusative case due to implied verbs, meaning: "Either you grant a favor (by releasing them) or you accept a ransom." The meaning is to give the choice after capture between releasing them or ransoming them.
If you ask: What is the ruling on the captives of the polytheists?
I say: According to Abu Hanifa and his companions, it is one of two things: either killing them or enslaving them, whichever the Imam deems appropriate. They say the "favor" and "ransom" mentioned in the verse were revealed on the day of Badr and then abrogated. Mujahid says: There is no favor or ransom today; it is only Islam or the sword.
It is possible that "favor" means to show them favor by sparing them from death and enslaving them, or to show them favor by releasing them in exchange for the jizya (poll tax), making them dhimmis. As for "ransom," it means to exchange them for Muslim captives. Al-Tahawi narrated this as a school of thought from Abu Hanifa, though the famous view is that he does not permit ransoming them for money or otherwise, for fear they might return to war against the Muslims.
As for Al-Shafi'i, he says the Imam may choose one of four options based on his judgment for the benefit of the Muslims: killing, enslaving, ransoming for Muslim captives, or granting favor. He argues that the Messenger of God (peace be upon him) granted favor to Abu 'Urwa al-Hajbi and Thumamah ibn Uthal al-Hanafi, and he ransomed one man for two polytheists. All of this is abrogated according to the Ashab al-Ra'y (Hanafis).
{أوزارها} (Its burdens): The instruments of war and its heavy loads, without which it cannot be sustained, such as weapons and mounts. Al-A'sha said: "I prepared for war its burdens: long spears and stallions." They are called awzar (burdens) because, as they must be dragged, it is as if the war carries them; when it ends, it is as if it has laid them down. It is also said that awzar means its sins, meaning: until the people of war (the polytheists) abandon their polytheism and sins by embracing Islam.
If you ask: To what does {حتى} (until) relate?
I say: It must relate either to the "striking and binding" or to the "favor and ransom." According to Al-Shafi'i, the meaning is that they remain in this state forever until there is no more war with the polytheists—that is, when they no longer have power. Others say: when Jesus, son of Mary (peace be upon him), descends. According to Abu Hanifa, if it relates to striking and binding, it means they are killed and captured until the war itself lays down its burdens, which is when the polytheists have no power left. If it relates to favor and ransom, it means they are favored and ransomed until the war of Badr lays down its burdens, unless "favor and ransom" are interpreted as we mentioned.
{ذالك} (That): Meaning, the matter is that, or "do that."
{لا تنصرون منهم} (You would have taken retribution from them): Meaning, God would have taken retribution from them through some means of destruction: earthquakes, tremors, stones, drowning, or a sweeping death.
{ولكن} (But): I command you to fight to test the believers through the disbelievers—that they may struggle and be patient until they deserve great reward—and to test the disbelievers through the believers by hastening upon them, at their hands, some of the punishment that was due to them.
{عرفها لهم} (He has made it known to them): He has informed them of it and clarified it, such that everyone knows their station and degree in Paradise. Mujahid said: The people of Paradise will be guided to their dwellings therein without error, as if they had been their inhabitants since they were created, needing no one to point the way. Muqatil said: The angel assigned to record his deeds in the world walks before him, making known to him everything God has given him. Or, it means He has made it fragrant for them, from al-'arf (pleasant scent). Or, He has delimited it for them; everyone's Paradise is delimited and separated from others, from 'arafa al-dar (he marked the house).
