The expression "darb al riqab" is traditionally translated as "smite their necks." We preferred to translate it as "strike the control center." The Quran uses the word "unuq" for neck (17:13,29; 8:12; 34:33; 38:33; 13:5; 26:4; 36:8; 40:71). The root RaQaBa means observe, guard, control, respect, wait for, tie by the neck, warn, fear. "Riqab" means slave, prisoner of war, since they are controlled or guarded. Even if one of the meanings of the word riqab were neck, we would still reject the traditional translation, for the obvious reason: The verse continues by instructing muslims regarding the capture of the enemies and the treatment of prisoners of war. If they were supposed to be beheaded, there would not be a need for an instruction regarding captives, which is a very humanitarian instruction. Unfortunately, the Sunni and Shiite terrorists have used the traditional mistranslation, and abused it further by beheading hostages in their fight against their counterpart terrorists, Crusaders and their allied coalition, who torture and kill innocent people in even bigger numbers, yet in a baptized fashion that is somehow depicted as non-barbaric by their culture and media. The Quran gives two options regarding the hostages or prisoners of war before the war ends: (1) set them free; or (2) release them to get a fee for their unjustified aggression. Considering the context of the verse and emphasis on capturing the enemy, we could have translated the segment under discussion as, "aim to take captives." The Old Testament contains many scenes of beheadings and grotesque massacres. For instance, see: 2 Samuel 4:7-12; 2 Kings 10:7, and 2 Chronicles 25:12.

See 2:286.

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.

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.

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.

Namely, the revelation relating to man's moral responsibility to a Supreme Being.

The particle fa ("and thus") at the beginning of this clause connotes a consequence: in other words, it is their rejection of the idea of moral responsibility, inherent in all divine revelation, that deprives the deeds of "those who are bent on denying the truth" - even such deeds as might be termed "good" - of all moral value. This law of inner causality explains fully the phrase "He will let all their [good] deeds go to waste" occurring in verses 1 and 8.

Cf. 6:10 and the corresponding note 9.

See note 116 on 6:131. It is said that this verse was revealed on the first night of the Prophet's hijrah from Mecca to Medina (Tabari, on the authority of Ibn Abbas).

8:37, 38:40. Free the captives as an act of kindness or ransom, such as in exchange for your men in their captivity. There is no third option. Fadharb ar-riqaab is usually rendered as 'smite their necks.' A little contemplation, however, makes it plain that in a battle of swords and arrows no commander would order his soldiers to aim for the necks alone. Therefore, the stated term has been used idiomatically, indicating knocking out the command centers. It is interesting to note that even in today's encounters with high technology this principle is given a top priority

47:6

Helping God indicates that His servants must take the first step

Ta's = Trip and fall on the face = Destruction = Missing the mark. 47:1

13:17, 47:1, 47:8. Habt = Undigested food that fails to provide nourishment

Living without a Noble Ideology reduces human beings to a subhuman existence