{ There is absolution, from Allah and his Messenger, regarding the Idolaters with whom you made covenant; so travel in the land for four months, but know that you can not frustrate Allah and that Allah brings disgrace on the Disbelievers. And a proclamation from Allah and His Messenger to people on the day of the greater pilgrimage – that Allah is absolved from the Idolaters, as is His Messenger; so if you all repent, this is better for you; but if you turn away, then know that you can not frustrate Allah. And give news to the Disbelievers of a painful punishment, except the Idolaters with whom you made covenant and who have since not let you down in anything nor supported anyone against you – complete their covenant with them until their time is up; indeed Allah loves the devout. But when the sacred months have passed, kill the Idolaters wherever you find them, and take hold of them, and bring them under siege, and sit in wait for them at every place of ambush; but if they turn in repentance, and observe prayer, and bring zakat, then let them go on their way; indeed Allah is forgiving, merciful } Al-tawba 1-5

His word: { But know that you can not frustrate Allah } : that is, indeed you have been deferred these four months, but you can not elude Allah. … The scholars of verses that abrogate and are abrogated differ regarding this verse, into three points of view. The first is that the ruling for captives is for them to be killed, but this was abrogated by: { Afterwards either an act of kindness or ransom } ; this is what Al-Hasan and ‘Ataa said. The second is the opposite, that the ruling for captives is that they are not permitted to be killed as captives, although acts of kindness or ransoming are permitted, in accordance with His word: { Afterwards either an act of kindness or ransom } [Muhammad 4] ; then this was abrogated by His word: { And kill the idolaters } ; this is what Mujahid and Qatada said. The third point of view is that both verses are firm: the prisoner, when he falls into the hands of the leader, the leader has the choice – if he wishes he may show kindness to him, if he wishes he may ransom him, or if he wishes, kill him as captive; whatever he finds to be in the best interest of the Muslims, he may do. This is what Jabir ibn Zaid said, and in general the legal scholars agree; it is also what Imam Ahmad said.