obvious corollary of the belief in the abrogation of verse ٦٥ is that the fighters in early Islam were steadier and more unflinching than those who fought after Islam had come to prevail and had gained in strength and supporters. How could it possibly be said that weakness appeared among the believers after they had become powerful?
The apparent sense of the two verses is that they exhort the believers to fight, and that God promised them victory even if their enemies were ten times their number. Nevertheless, God, the Exalted, being knowledgeable about the weakness in the hearts of most believers, and about their inability to withstand extreme resistance, did not require them to fight back, but permitted them to stop resisting if the number of the enemy was double theirs. In this he reduced their burden and showed them compas‌ sion, and, at the same time, promised themvictory if they were steadfast in uphold‌ ing the message of Islam.
Indeed, God made the obligation of fighting conditional on whether the number of the enemy is not more than twice the number of the Muslims. This is because the disbelievers, because of their ignorance of true religion and their lack of trust in God when they fight, cannot put up with hardships; in contrast, the faith of a believing person prompts him to stand firm in the face of danger, and calls on him to rise in order to consolidate Islam, for he believes in his success under any circumstances, and that he will profit from this deal regardless of whether he is victorious or de‌ feated. God, the Exalted, says:

Relent not in pursuit of the enemy. If you are suffering, lo! they suffer even as you suffer and you hope from God that for which they cannot hope. God is ever [the] Knower, Wise. (Q. ٤:١٠٤)

(٢٤) If you go not forth He will afflict you with a painful doom. (Q. ٩:٣٩)

According to Ibn Abbas, al-I:Iasan, and Ikrima, this verse is abrogated ١٣٣ by Gods saying, "And the believers should not all go out to fight" (Q. ٩:١٢٢).
This view is based on the conviction that fighting was initially obligatory for all Muslims, although the apparent meaning of the verse is that the obligation was only for those called up for jihad. Thus God, the Exalted, says:

٠ you who believe! What ails you that when it is said to you, "Go forth in the way of God," you are bowed down to the ground with heaviness. Take you pleasure in the life of the world rather than in the Hereafter? The comfort of the life of the world is but little than in [comparison with] the Hereafter (Q. ٩:٣٨). If you go not forth, He will afflict you with a painful doom, and will choose, instead of you, a folk other than you. You cannot harm Him at all. God is able to do all things (Q. ٩:٣٩).

The gist of these two verses is that those who were ordered to go forth for the jihad, but did not go, deserved punishment in the hereafter for having abandoned an incum‌ bent duty. This in no way means that jihad was an obligation for all the Muslims.
This explanation further refutes the claim that abrogation is involved in Gods saying, "Go forth, light-armed and heavy-armed, and strive with your wealth and your lives in the way of God! That is best for you if you but knew" (Q. ٩:٤١).
We have frequently pointed out that the particularization of a general ordinance
for a specific group of people does not amount to abrogation; rather, God, the Exalted, by saying, "And the believers should not all go out to fight" (Q. ٩:١٢٢), Himself