This paper builds on the work by contemporary scholars such as Michel Cuypers and Carl Ernst, who highlight the incidence of ring composition in whole Qur’anic suras. As they point out, ring structure serves as guide to meaning, calling attention to especially significant messages in the center. This paper examines Sura 9 (Repentance), one of the very last to be revealed to the Prophet (dating to 9 AH/631 CE) and concerning military confrontation with non-Muslims. The first part of the paper examines the structure of Sura 9. Our analysis shows that it consists of five sections: A – B – C – B’ – A’. Section A (vv. 1-37) calls on the believers to slay those disbelievers who have violated treaties. However, it also leaves open the possibility of repentance. Should they ask for asylum, they are to be granted it, so that they may hear God’s word. Section B (38-57) then reprimands those in Medina who were reluctant to go forth on the Tabuk expedition. True believers, the text points out, do not ask to be excused from striving in God’s cause. In the middle (C, 58-80), the Prophet is commanded to strive against the disbelievers and hypocrites. Yet it is stated likewise that should they repent, then that would be best. Section B’ (81-99) adverts again to the laggards: blame falls not on the weak, ill, or poor who stayed back, but on the rich; their abode will be Hell. Section A’ (100-129) rounds out the sura, urging the believers once more to confront disbelievers and hypocrites, while also mentioning the opportunity of repentance. The paper’s second part concerns implications. Specifically, it contrasts conclusions from chronological and literary approaches to the Qur’an. Sayyid Qutb (d. 1966), who takes a chronological approach to this sura, contends that it articulates the relationship between the Islamic state and outsiders in its final form. He finds the Qur’an here urging confrontation, including against People of the Book. On the other hand, the structure of the sura, while calling on believers to fight, also emphasizes the possibility of repentance. Furthermore, we see that this sura is not central. Indeed, within a scheme of Suras 2 – 49 (perhaps part of a larger ring scheme of the whole Qur’an), Sura 9 may well bear a meaningful relationship to Sura 40, The Forgiver. Thus a literary approach—taking into account the Book’s complete form—opens to a more tolerant reading.