is 9:73 aggressive Translation: Whoever was dhimi or has a treaty then jihad is done with him with hujjah and burhan and shown the kindness of Islam and badness of shirk and kufr (disbelieving) this is what they have in the world -Source: Taysir al-Qūr’ān al-Karim al-sa’di (RH) volume 10 page number 344 interpretation of 9:73 About 8:39 here is an explanation by tafsir maariful-Qūr’ān Does 9:28 mean disbeliever are impure Translation: “(O you who believe! Verily, the Mushrikin are impure. So let them not come near Al-Masjid Al-Haram after this year) "Unless it was a servant or one of the people of Dhimmah or a contracted person.Or the impurity the majority of scholars see that it isn’t a physical impurity and the essence because Allah made it permissible for us to eat from their foods'' (Also to marry them) -Source: Tafsir ibn kathir Qūr’ān 9:28 (4/131) It is permissible for a dhimi to visit masjids in the madhab of Abu hanifa without having a reason same in the shafī’ī madhab but with a reason Is 9:12 agressive This has led many scholars to the point that if a contracted person curses the prophet he is meant to be killed , many other scholars made the argument it isn’t regardless nothing wrong with the rule Don’t forget to scroll up or down to find the verse you are looking for Does 48:29 order for violence lets read the tafsir of maariful Quran This means that anyone who has subjugated his friendship, love, hatred and enmity under the Will of Allah has perfected his faith. This clarifies another point: The Companions' being hard against the unbelievers does not imply that they were never tender towards any non-believer. In fact it means that where Allah and His Messenger enjoins them to be hard against the non-believers, they would simply comply without taking into account the relations of kinship or friendship. As far as kind and equitable dealing with them is concerned, the Qur'an itself promulgates: لَّا يَنْهَاكُمُ اللَّـهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِ‌جُوكُم مِّن دِيَارِ‌كُمْ "Allah does not forbid you from those who did not fight you on account of faith, and did not expel you from your homes, that you do good to them, and deal justly with them." (60:8). There is a large number of incidents where Allah's Messenger ﷺ and the blessed Companions ؓ displayed their kindness and compassion to the helpless and needy unbelievers. Treating them with justice and equity is the general injunction of Islam. No activity flouting justice and equity is permissible even in the field of pitched battle. What about Qūr’ān 9:123 this could be referred back to 9:4 9:13 and 2:190 there for the brought fought in the battle of tabuk that I will explain right now Also for 9:123 https://www.newageislam.com/radical-islamism-jihad/kaniz-fatma-new-age-islam/debunking-islamophobic-jihadi-myths-26-wartime-verses-part-3-verse-9-123/d/126728 Possible questions: “Why does verse 9:4 say expiration date?” Historically, the Arab tribes and city-states didn’t have permanent peace due to the environment in the desert which made war inevitable. Instead they had timed peace, such as ten year treaties. When the treaty expires then another could be signed, war could be declared or a tense neutrality could be established. “But this can be seen as a command for war on infidels right?!” No. No, it can’t. “But it can be used to justify war against infidels right?” If a non-Muslim group was to act in the same manner as the Meccans then sure. An Islamic scholar or a Muslim figure can be flexible and draw parallels between themselves and Medina, as well as between Mecca and their enemy. 9:5 refutation Now does this verse 9:29 prove it is an open ended command on every disbeliever Ibn hazm Said: “Jizya isn’t taken from those who don’t fight like the sick and those who stayed in their countries without killing a (single) muslim if they quote 9:29, we say yes we have been ordered to fight them if they fight us untill they give the jizya. Al-Muhala bil athar (5/417) 58:22 https://m.youtube.com/watch?v=1bBKRLyu_fc https://m.youtube.com/watch?v=P1yO4akIMdI does al-Bara' indicate hating every disbeliever we have already responded to the verses used (go up): Sheikh Saleh Al-Sheikh said: What is meant by that is to know that loyalty and disavowal are for the unbeliever, i.e., for the appointed, of three degrees: The first degree: allegiance and love of the infidel for his infidelity, and this is infidelity. The second degree: His love, affection, and honor for the world absolutely. This is not permissible, forbidden, and a reprehensible type of loyalty. The third degree: that it is in exchange for a blessing, or in exchange for kinship, because the type of affection that takes place, or charity, or the like, in non-warriors, this has a concession. -Sharh Al-Aquidah Al tahawiyah p.(501) Ibn Al-Wazir writes: "And his lord ordered him to disavowal from there works and not from them that is why the prophet disavowled what khalid did and didn't disavowel from khaled himself. And from there the extremists of Al-bara' (disavowel) allowed loving a fasiq from his good doings even if he was a kaffir (disbeliever) like Abu talib the prophet (PBUH) used to love him." Ithar Al-Haqq (1/373) Even scholars such as ibn baz who said it is one of the biggest sins to love a disbeliever never said they can treat them unjustly in this fatwa ibn baz explaining al-wala' w al-bara' he said that you can't treat them badly the hate is in the heart and you don't show it Refuting "Terrorism" Verses (open in new tab and zoom in to read) https://wedefendislam.files.wordpress.com/2018/01/12-claims-answered2.jpg M.A.S. Abdul Haleem, Professor of Oriental and African Studies at the University of London, writes: The main clause of the sentence – “kill the polytheists” – is singled out by some non-Muslims as representing the Islamic attitude to war; even some Muslims takes this view and allege that this verse abrogated many other verses including, “There is no compulsion in religion,” (2:256) and even according to one solitary extremist, “God is forgiving and merciful.” This far-fetched interpretation isolates and decontextualizes a small part of a sentence and of a passage which gives many reasons for the order to fight such polytheists: they continually broke their agreements and aided others against the Muslims, they started hostilities against the Muslims, barred others from becoming Muslims, expelled them from the Holy Mosque and even from their own homes. At least eight times the passage mentions the misdeeds of these people against the Muslims. Moreover, consistent with the restriction of war elsewhere in the Quran, the immediate context of this “sword verse” exempts such polytheists who do not break their agreements and who keep peace with Muslims. It orders that those enemies seeking safe conduct should be protected and delivered to the place of safety they seek. The whole of this context to verse 9:5, with all its restrictions, is ignored by those who simply isolate one part of a sentence to build on it their theory of violence in Islam. Source: The Qur’an – English translation and parallel Arabic text. p. xxiii In tafsir al-Nasafi al-Hanafi (d. 710 A.H) he states in his tafsir of 9:4-5 “(As for the polytheists who have honoured every term of their treaty with you) that would exclude them from his saying (You ˹polytheists˺ may travel freely through the land for four months,) so say to them go travel freely for 4 month except those who have not broken a treaty with you. (kill the polytheists) those who violated their treaties and went against you” [Tafsīr an-Nasafī (1/664)] Some could ask there is an end for the treaty even for those who were strict on it, a new treaty could be signed and there is no proof Allahs messenger attacked them then as we know the Arab tribes became muslim by their choice when a treaty end a new one could be signed (treaties) And Ibn al-Qayyim said, “Fighting is only necessary to confront war and not to confront unbelief. For this reason, women and children are not killed, neither are the elderly, the blind, or monks who do not participate in fighting. Rather, we only fight those who wage war against us. This was the way of the Messenger of Allah, peace and blessings be upon him, with the people of the earth. He would fight those who declared war on him until they accepted his religion, or they proposed a peace treaty, or they came under his control by paying tribute.” Source: Aḥkām Ahl al-Dhimmah 1/110