So when you encounter [in battle] those who disbelieve, then [attack them with] a striking of the necks (fadarba'l- riqaabi is a verbal noun in place of the [full] verbal construction, that is to say, fa'driboo riqaabahum, 'then strike their necks'), in other words, slay them - reference is made to the 'striking of the necks' because the predominant cause of being slayed is to be struck in the neck. Then, when you have made thoroughly decimated them, bind, spare them, take them captive and bind firmly, the bonds (al-wathaaq is what is used to bind [yoothaqu] a captive). Thereafter either [set them free] by grace (mannan is a verbal noun in place of the [full] verbal construction), that is to say, either show them grace by setting them free unconditionally; or by ransom, ransoming them with payment or with Muslim captives, until the war, that is to say, its participants, lay down its burdens, its heavy loads of weaponry and other things, so that either the disbelievers surrender or enter into a treaty. This [last clause] constitutes the 'purpose' of [enjoining the Muslims to] slaying and taking captive. So [shall it be] (dhaalika is the predicate of an implied subject, [such as] al-amr, 'the ordinance', in other words, 'the ordinance [of God] regarding them is as mentioned'). And had God willed, He could have [Himself] taken vengeance on them, without any fighting, but, He has commanded you to [do] it, that He may test some of you by means of others, from among them, by way of battle, so that the slain among you will end up in the Paradise, while those [slain] among them [will end up] in the Hellfire. And those who are slain (qutiloo: a variant reading has qaataloo, 'those who fight') - this verse was revealed on the day of [the battle of] Uhud, after the dead and the wounded had become numerous among the Muslims - in the way of God, He will not let their works go to waste, He will [not] render [them] void.