[4] Among the explanations put forward for his not doing so, the most commonly accepted according to Unal is that, like the Islamic salutation, Peace be upon you, the expression, In the Name of God, the All-Merciful, the All-Compassionate conveys security and giving of quarter to those addressed.

It deals, for the most part, with a re-evaluation of the relations with the polytheists who were frequently violating their agreements, the campaign to Tabuk, a disclosure of the intrigues of the hypocrites in Madinah(9:64-67, 101), the importance of jihad in God's cause(9:24), and relationships with the People of the Book.

As the significance of the subject of the talk required its affirmation on the event of Hajj Muhammad dispatched Ali to follow Abu Bakr, who had just left for Makkah to lead the Pilgrims to the Ka'abah.

He trained Ali to convey the talk before the representatives of the various clans of Arabia in order to advise them regarding the new policy guidelines pertinent to the mushriks.

The Believers were encouraged to take a dynamic part in Jihad, and the shirkers were seriously reproached for keeping down their riches and for wavering to forfeit their lives in the path for Allah due to their hypocrisy, powerless belief(iman) or carelessness.

[15] Some parts of the chapter are believed to be speaking about the help of Allah by sending the invisible army of war, particularly mentioning the battle of Badr.

[16] According to Muhammad Sulaiman al-Ashqar from Islamic University of Madinah, who quoted several contemporary and classical scholars, the invisible army here were the Angels army consisted of Gabriel,[5][17] Michael, Raphael[18] [note 1][note 2] and thousands of best angels from the third level of heaven, all came to the battle of Badr by impersonating the appearance of Zubayr ibn al-Awwam, companion of Muhammad.

[29] This included the narration of Abbas ibn Abd al-Muttalib who at that time fought on the side of Qurayshite polytheist, who testified that he has been taken captive on the aftermath of the battle by a horse rider whom he did not recognize at all from Muslims rank.

According to the hadith authority from Ahmad ibn Hanbal, The captor of Abbas were confirmed by Muhammad as one of the angel who helped the Muslims during this battle.

The journalist Arun Shourie has criticized this and many other verses from the Quran contending that the Sunnah and the Hadith are equally evocative in their support of Jihad.

Some think they very easily bypass the fact that Quran is often quoted by Islamic scholars to be the book perfect for all times and all places and all humans, and if it is so, its verses never need a historical context at all.

According to Asma Afsaruddin, citing various early exegetes' opinions regarding the Arab polytheists, the consensus among the earliest commentators has been that this does not translate into indiscriminate killing.

This is so because they are people ignorant of the commandments of God and His oneness.Similarly, Western Islam-scholar Rudolph F. Peters also asserts that indiscriminate killing is not supported in this verse.

[5]Al-Rāzī (d. 606/1210), on this occasion quoted an early exegetical authority, Abū Rawq (d. 140/757), who explained that this verse was not a unilateral condemnation of all Jews and Christians, but those "who do not heed the prescriptions contained in the Torah and the Gospel, respectively".