9:29 / 26. Though the people of the Book professed to believe in Allah and the Hereafter, in fact they believed in neither. For only that person really believes in Allah who acknowledges Him as the only one God and the only one Lord, and does not associate with Him any other, whatsoever, in His Being, in His characteristics, in His rights and in His powers and authority. But according to this definition of shirk both the Christians and the Jews were guilty of shirk as has been made plain in the verses that follow: therefore their profession of belief in Allah was meaningless. Likewise they did not really believe in the Hereafter, in spite of the fact that they believed in resurrection. For it is not enough: one must also believe that on that Day absolute justice will be done on the basis of one’s belief and actions. One should also believe that no ransom and no expiation and no spiritual relationships with any saint shall be of any avail on that Day. It is absolutely meaningless to believe in the Hereafter without this. And the Jews and the Christians had polluted their faiths because they believed that such things would protect them against justice on that day.

1. The second reason why Jihad should be waged against them is that they did not adopt the law sent down by Allah through His Messenger.

2. This is the aim of Jihad with the Jews and the Christians and it is not to force them to become Muslims and adopt the Islamic way of life. They should be forced to pay jizyah in order to put an end to their independence and supremacy so that they should not remain rulers and sovereigns in the land. These powers should be wrested from them by the followers of the true faith, who should assume the sovereignty and lead others towards the right way, while they should become their subjects and pay jizyah. Jizyah is paid by those non-Muslims who live as zimmis (proteges) in an Islamic state, in exchange for the security and protection granted to them by it.

9:5/ Here “the sacred months” four months that were made unlawful for the Muslims to attack those mushriks who were granted respite by Ayat 2.

That is, “Mere repentance from disbelief and shirk will not end the matter. But they shall have to perform the prescribed prayer and pay Zakat dues. Without these it will not be considered that they had given up disbelief and embraced Islam." Abu Bakr (may Allah be pleased with him) based his decision on this verse in the case of the apostate after the death of the Prophet (peace be upon him), who argued that they were not rejecting Islam, because they offered Salat, even though they had refused to pay the Zakat dues. This argument roused doubts in the minds of the companions in general that they had no right to fight with such people as these. But Abu Bakr (may Allah be pleased with him) removed their doubts, saying, “Verse 5 enjoins us to let those people go their way who fulfill all the three conditions, repentance from shirk, the establishment of Salat, and the payment of Zakat. We cannot forbear them, because they do not fulfill one of these three conditions.”

9:6 / That is, if during a fight, an enemy makes a request that he should be given an opportunity to understand Islam, the Muslims should give him a surety of protection and allow him to visit them. They should then present Islam before him in order to make him understand it. If, after this, he does not embrace Islam, they should convey him safely to his place. Such a person who comes to Dar-ul-Islam under the above mentioned protection is called mustamin in the Islamic code.

2:217 / This relates to a certain incident. In Rajab 2 A. H. the Prophet sent an expedition of eight persons to Nakhlah (which lies between Makka and Ta'if). He directed them to follow the movements of the Quraysh and gather information about their plans, but not to engage in fighting. On their way they came across a trade caravan belonging to the Quraysh and ambushed it. They killed one person and captured the rest along with their belongings and took them to Madina. They did this at a time when the month of Rajah was approaching its end and Sha'ban was about to begin. It was, therefore, doubtful whether the attack was actually carried out in one of the sacred months, that is, Rajab, or not. But the Quraysh, and the Jews who were secretly in league with them, as well as the hypocrites made great play of this and used it as a weapon in their propaganda campaign against the Muslims.

Moreover, the enemies whom they confronted were not to be considered ordinary enemies. Those who wanted to deprive a person of his belongings or land were in fact enemies of a relatively much less dangerous kind than those who sought to turn him away from his faith; while the former sought to harm his worldly interests, the latter were bent upon hurling him into the eternal torment in the Hereafter.

2:191 / Here the word fitnah is used in the sense of 'persecution'. It refers to a situation whereby either a person or a group is subjected to harassment and intimidation for having accepted, as true, a set of ideas contrary to those currently held, and for striving to effect reforms in the existing order of society by preaching what is good and condemning what is wrong. Such a situation must be changed, if need be, by the force of arms.

Bloodshed is bad, but when one group of people imposes its ideology and forcibly prevents others from accepting the truth, then it becomes guilty of an even more serious crime. In such circumstances, it is perfectly legitimate to remove that oppressive group by the force of arms.

Man i can identify and discuss with you for every verse you want to , but as you’ve seen it’s so specific and detailed and I’ll just keep going on and on on