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[[Jihad]] جهاد in Arabic is the masdar or verbal noun of the verb 'jaahada" جاهد. This verb means to "struggle" or to "strive" in Arabic. As such, the word jihad means literally "struggle" or "striving." Within Islamic religious discourse though, the word has a special meaning. جهاد في سبيل الله "jihaad fi sabil Allah" or "jihad on the path of Allah" most usually refers to armed, religious struggle by the Muslim, believing inhabitants of [[Dar Al-Islam]] (the house or abode of Islam or the house of submission) against the unbelieving, infidel people of [[Dar Al-Harb]] (The house or abode of war). The word can also be used to refer to the inner struggle of the Muslim believe to follow the laws of Allah, but this is the less common meaning. By far the most common meaning is armed warfare in the name of spreading and/or defending Islam. This understanding of jihad continues to be taught in Islamic religious schools, even mainstream ones, to the present day.  
[[Jihad]] جهاد in Arabic is the masdar or verbal noun of the verb 'jaahada" جاهد. This verb means to "struggle" or to "strive" in Arabic. As such, the word jihad means literally "struggle" or "striving." Within Islamic religious discourse though, the word has a special meaning. جهاد في سبيل الله "jihaad fi sabil Allah" or "jihad on the path of Allah" most usually refers to armed, religious struggle by the Muslim, believing inhabitants of [[Dar_al-Harb_and_Dar_al-Islam_(the_Abodes_of_War_and_Peace)|Dar Al-Islam]] (the house or abode of Islam or the house of submission) against the unbelieving, infidel people of [[Dar_al-Harb_and_Dar_al-Islam_(the_Abodes_of_War_and_Peace)|Dar Al-Harb]] (The house or abode of war). The word can also be used to refer to the inner struggle of the Muslim believe to follow the laws of Allah, but this is the less common meaning. By far the most common meaning is armed warfare in the name of spreading and/or defending Islam. This understanding of jihad continues to be taught in Islamic religious schools, even mainstream ones, to the present day. According to Islamic modernists and some modern academic scholars, the interpretation of the Quranic concepts of fighting and Jihad underwent significant evolution during the early part of the Islamic era, reflecting the emerging imperial environment.
 
{{Main|Jihad in Islamic Law}}


==Jihad in the Qur'an==
==Jihad in the Qur'an==
 
{{Main|Jihad in Islamic Law}}
The "sword verse" of the 9th surah of the Qur'an, verse 29, has been interpreted by Islamic scholars throughout history as a never-ending call for jihad against the [[Dar al-Harb and Dar al-Islam (the Abodes of War and Peace)|Dar-al-Harb]].
Known by some scholars as the "sword verse" of the 9th surah of the Qur'an, verse 9:29 has been interpreted by many Islamic scholars throughout history as a never-ending call for jihad against the [[Dar al-Harb and Dar al-Islam (the Abodes of War and Peace)|Dar-al-Harb]], abrogating a large number of earlier verses. This was not a universal view, however, and is contested by Islamic modernist scholars today, who argue that the Quran does not sanction expansionist warfare but rather emphasises defensive fighting against aggression and religious persecution, with the expansionist-abrogationist view being linked to the early imperial-political situation (see discussion in the main article).


'''Verse 9:29'''
'''Verse 9:29'''
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{{Quote|[http://quran.com/2/193 Surat Al-Baqarah (The Cow) 2:193]<BR>Tafsir al-Jalalayn|Fight them till there is no sedition, no idolatry, and the religion, all worship, is for God, alone and none are worshipped apart from Him; then if they desist, from idolatry, do not aggress against them. This is indicated by the following words, there shall be no enmity, no aggression through slaying or otherwise, save against evildoers. Those that desist, however, are not evildoers and should not be shown any enmity.}}
{{Quote|[http://quran.com/2/193 Surat Al-Baqarah (The Cow) 2:193]<BR>Tafsir al-Jalalayn|Fight them till there is no sedition, no idolatry, and the religion, all worship, is for God, alone and none are worshipped apart from Him; then if they desist, from idolatry, do not aggress against them. This is indicated by the following words, there shall be no enmity, no aggression through slaying or otherwise, save against evildoers. Those that desist, however, are not evildoers and should not be shown any enmity.}}
'''Verse 2:190'''
{{Quote|{{Quran|2|190}}|Fight in the way of Allah those who fight you but do not transgress. Indeed. Allah does not like transgressors.}}
'''Verses 22:39-40'''
{{Quote|{{Quran-range|22|39|40}}|Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory.<BR />
[They are] those who have been evicted from their homes without right - only because they say, "Our Lord is Allah." And were it not that Allah checks the people, some by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned. And Allah will surely support those who support Him. Indeed, Allah is Powerful and Exalted in Might.}}


==The Example of the Rightly Guided Caliphs==
==The Example of the Rightly Guided Caliphs==
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{{Quote|{{Muwatta|21|21|1.4}}|"Shall I tell you who has the best degree among people? A man who takes the rein of his horse to do jihad in the way of Allah}}
{{Quote|{{Muwatta|21|21|1.4}}|"Shall I tell you who has the best degree among people? A man who takes the rein of his horse to do jihad in the way of Allah}}
==Peace vs War==
{{Main|Qur'an, Hadith and Scholars:Peaceful Coexistence}}
===Quran===
{{Quote|{{Quran|8|61}}|But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allah: for He is One that heareth and knoweth (all things).}}
{{Quote|{{Quran|2|193}}|Fight them until there is no [more] fitnah and [until] worship is [acknowledged to be] for Allah. But if they cease, then there is to be no aggression except against the oppressors.}}
===Scholars===
As mentioned above, some scholars of the abrogationist mindset considered defensive verses to have been abrogated, though others did not. Tafsir al-Jalalayn states that according to Ibn ‘Abbās (Muhammad's Cousin and a specialist of Quranic interpretation, as appointed by Muhammad) verse 8:61 has been replaced ([[Abrogation (Naskh)|abrogated]]) by another well known verse.
{{Quote|[http://quran.com/8/61 Surat Al-'Anfāl (The Spoils of War) 8:61]<BR>Tafsir al-Jalalayn|‘This has been abrogated by the “sword verse” [Q. 9:5]’}}
And here is that verse in full, which in context refers to treaty-breakers among the mushrikeen.
{{Quote|{{Quran|9|5}}|But when the forbidden months are past, then '''fight and slay the Pagans wherever ye find them, an seize them, beleaguer them, and lie in wait for them in every stratagem (of war)'''; but if they repent, and establish regular prayers and practise regular charity, then open the way for them: for Allah is Oft-forgiving, Most Merciful.}}
Notice that it says "if they '''repent, and establish regular prayers''' and practise regular charity, then open the way for them". The way in which they can repent and establish regular prayers, is by converting to Islam. The commentator Ibn Kathir, who was of the aggressive abrogationist view, cites a hadith in which Muhammad is supposed to have said that fighting must go on until Jesus returns.
{{Quote|1=[http://www.qtafsir.com/index.php?option=com_content&task=view&id=2035&Itemid=103 The Command to strike the Enemies' Necks]<BR>Tafsir Ibn Kathir|2=(Until the war lays down its burden.) Mujahid said:''' "Until `Isa bin Maryam (peace be upon him) descends. It seems as if he derived this opinion from the Prophet's saying, There will always be a group of my Ummah victorious upon the truth, until the last of them fight against Ad-Dajjal'''.) Imam Ahmad recorded from Jubayr bin Nufayr who reported from Salamah bin Nufayl that he went to the Messenger of Allah and said, "'''I have let my horse go, and thrown down my weapon, for the war has ended. There is no more fighting. Then the Prophet said to him, Now the time of fighting has come.''' There will always be a group of my Ummah dominant over others.''' Allah will turn the hearts of some people away (from the truth), so they (that group) will fight against them'''}}
As an ideological leader of the Afghan Jihad against the Soviets, Abdullah Yusuf Azzam wrote the following:
{{Quote|[http://www.religioscope.com/info/doc/jihad/azzam_caravan_1_foreword.htm  Join The Caravan, p.9]<BR>Imam Abdullah Azzam|"Jihad and the rifle alone. NO negotiations, NO conferences and NO dialogue."}}
{{Quote|[http://www.religioscope.com/info/doc/jihad/azzam_caravan_1_foreword.htm  Join The Caravan, p.20]<BR>Imam Abdullah Azzam|"So, if the fighting stops, the disbelievers will dominate, and fitnah, which is Shirk (polytheism), will spread."}}
Ibn Taymiyyah (d. 1328 CE) was a scholar who inspired the modern Salafi movement.
{{Quote|Ibn Taymiyyah, ‘Governance According to Allaah’s Law in Reforming the Ruler and his Flock’|"It is the consensus of the scholars of this Ummah that if part of the religion is Allah's and other part is not, '''fighting must go on''' until the entire religion is Allah's".<ref name="ibn Taymiyyah"></ref>}}
==Peace Treaties==
===Quran===
{{Quote|{{Quran|8|61}}|And if they incline to peace, then incline to it [also] and rely upon Allah. Indeed, it is He who is the Hearing, the Knowing.}}
{{Quote|{{Quran|8|72}}|Indeed, those who have believed and emigrated and fought with their wealth and lives in the cause of Allah and those who gave shelter and aided - they are allies of one another. But those who believed and did not emigrate - for you there is no guardianship of them until they emigrate. And if they seek help of you for the religion, then you must help, except against a people between yourselves and whom is a treaty. And Allah is Seeing of what you do.}}
===Scholars===
As an ideological leader of the Afghan Jihad against the Soviets, 'Abdallah Yusuf 'Azzam (d. 1989) argued the importance of not relinquishing the right to Muslim lands as part of a peace treaty:
{{Quote|1=Abdallah Yusuf 'Azzam (1979) [https://islam.worldofislam.info/index.php/online-books/118-defense-of-muslim-lands/490-chapter-4-important-questions Defence of the Muslim Land, Chapter 4]|2=The scholars of Fiqh are divided as to whether or not it is permitted to make peace treaties with the Kuffar. Among them are some who permit it based on the pact of Hudaybia. Others permit it if the Muslims are extremely weak. Others still, say that we are no longer permitted to make peace treaties with the Kuffar because they say that all pacts with the Kuffar are cancelled by the Verse of the Sword. We say, it is permitted to make peace treaties, if in the treaty there is good for the Muslims, but under the condition that there is no clause within the treaty that nullifies or corrupts it.
Such as:
1) It is not permitted to include a condition in the treaty that relinquishes even a hand span of Muslim land to the Kuffar. Because, the land of Islam belongs to no one, therefore none can make negotiations over it. Such a condition nullifies the treaty because the land belongs to Allah and to Islam. It is not permitted for anyone to misuse anything in a domain not his own. Or to barter the Son of Adam that does not belong to him. With reference to the Russians, it is not permitted to negotiate with them until they retreat from every hand span of Afghani territory .With the Jews in Palestine, likewise.}}
In contrast, the 1979 Egypt–Israel Peace Treaty represented official Egyptian recognition of Israel and was endorsed by al-Azhar. Precedent for treaties in which Muslims accept unfavourable terms for the sake of a longer term benefit is often cited in the [[Treaty of Hudaybiyyah]] between Muhammad's Medinan state and the Quraysh in 628 CE, which affirmed a ten-year peace and granted Muhammad and the believers a pilgrimage to Mecca the following year, in 629 CE.
The Shafi'i jurist al-Nawawi stated in his commentary on Sahih Muslim:
{{Quote|al-Nawawi, ''al minhaj bin sharh sahih muslim'', vol. 6, part 12, p. 355|In this [Treaty of Hudaibiyya] there is evidence for the permissibility of making treaties with non-Muslims if there is an interest or benefit (maslaha) in doing so. There is a consensus on this (majma‘‘alayhi) when there is a need (haja) [...] In our opinion, this should not exceed ten years, but there is a sound view (qawl) that it is allowed without a time restriction. And Malik said there is no limit at all and it is allowed for a short time or protracted period according to the opinion of the ruler.}}
One of the most influential modern jurists, Yusuf al-Qaradawi (d. 2022) stated in his book, ''fiqh al-Jihad'', that the United Nations is a treaty that renders the world an abode of peace, and peace as the basic norm is established. The exception was Israel, which he argued is still part of Dar al-Harb (the abode of war), disagreeing with leading al-Azhar scholars Muhammad Abu Zahrah (d. 1979) and Jad al-Haqq ‘Ali Jad al-Haqq (d. 1996) who justified the 1979 Egypt–Israel Peace Treaty. Similarly, the Saudi Salafist Sheikh ‘Abd al- ‘Aziz bin Baz (d. 1999) disagreed to some extent with al-Qaradawi regarding Israel, citing {{Quran|8|61}} and {{Quran|8|72}} quoted above to argue that the Quran approves of treaties when faced with oppression.<ref>Rashad Ali and Hannah Stuart, [https://henryjacksonsociety.org/wp-content/uploads/2014/02/Refuting-Jihadism.pdf A Guide to Refuting Jihadism: Critiquing radical Islamist claims to theological authenticity] p. 36-37</ref>
Ibn Taymiyyah (d. 1328) said regarding peace with disbelievers:
{{Quote|Ibn Taymiyya, ‘qa’ida fı qital al-kuffar’, from majmu’at rasail, (Cairo: Sunni Mohammadi, 1949), p. 125|The Prophet’s biography shows that he did not fight whoever made peace with him among the unbelievers; and the books of biography, prophetic traditions, exegesis, jurisprudence, and history are full of such acts and this is widely narrated in his biography. Thus, the Prophet did not initiate fighting with anyone, and had Allah commanded him to fight every disbeliever, then he would have initiated fighting with them.}}


==Jihad As Obligation==
==Jihad As Obligation==
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'''Al-Ghazali'''
'''Al-Ghazali'''


{{Quote|Al-Ghazali, Kitab al-Wagiz fi fiqh madhab al-imam al-Safi'i|...[O]ne must go on jihad (i.e. razzias or raids) at least once a year ... one may use a catapult against them when they are in a fortress, even if among them are women and children. One may set fire to them and/or drown them. ... If a person of the ''ahl al-kitab'' [i.e. People of the Book] is enslaved, his marriage is revoked. ... '''One may cut down their trees.''' ... One must destroy their useless books. Jihadists may take as booty whatever they decide ... they may steal as much food as they need...<ref name="Al-Ghazali"></ref>}}
{{Quote|Al-Ghazali, Kitab al-Wagiz fi fiqh madhab al-imam al-Safi'i|...[O]ne must go on jihad (i.e. razzias or raids) at least once a year ... one may use a catapult against them when they are in a fortress, even if among them are women and children. One may set fire to them and/or drown them. ... If a person of the ''ahl al-kitab'' [i.e. People of the Book] is enslaved, his marriage is revoked. ... '''One may cut down their trees.''' ... One must destroy their useless books. Jihadists may take as booty whatever they decide ... they may steal as much food as they need...}}


==Enslaving Prisoners of War==
==Prisoners of War==


:''Main Article: [[Slavery in Islamic Law]]''
:''Main Article: [[Slavery in Islamic Law]]''
===Qur'an===
{{Quote|{{cite quran|8|67|end=69|style=ref}} |It is not for a Prophet that he should have prisoners of war (and free them with ransom) until he had made a great slaughter (among his enemies) in the land. You desire the good of this world (i.e. the money of ransom for freeing the captives), but Allah desires (for you) the Hereafter. And Allah is All-Mighty, All-Wise. Were it not a previous ordainment from Allah, a severe torment would have touched you for what you took. But (now) enjoy what ye took in war, lawful and good: but fear Allah: for Allah is Oft-forgiving, Most Merciful.}}
{{Quote|{{Quran|47|4}}|So when you meet those who disbelieve [in battle], strike [their] necks until, when you have inflicted slaughter upon them, then secure their bonds, and either [confer] favor afterwards or ransom [them] until the war lays down its burdens. That [is the command]. And if Allah had willed, He could have taken vengeance upon them [Himself], but [He ordered armed struggle] to test some of you by means of others. And those who are killed in the cause of Allah - never will He waste their deeds.}}


===Hadith===
===Hadith===
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{{Quote|{{Bukhari|4|53|373}}|Narrated 'Amr bin Taghlib: Allah's Apostle gave (gifts) to some people to the exclusion of some others. The latter seemed to be displeased by that. '''The Prophet said, "I give to some people, lest they should deviate from True Faith''' or lose patience, while I refer other people to the goodness and contentment which Allah has put in their hearts, and 'Amr bin Taghlib is amongst them." 'Amr bin Taghlib said, "The statement of Allah's Apostle is dearer to me than red camels."<BR>
{{Quote|{{Bukhari|4|53|373}}|Narrated 'Amr bin Taghlib: Allah's Apostle gave (gifts) to some people to the exclusion of some others. The latter seemed to be displeased by that. '''The Prophet said, "I give to some people, lest they should deviate from True Faith''' or lose patience, while I refer other people to the goodness and contentment which Allah has put in their hearts, and 'Amr bin Taghlib is amongst them." 'Amr bin Taghlib said, "The statement of Allah's Apostle is dearer to me than red camels."<BR>
Narrated Al-Hasan: 'Amr bin Taghlib told us that Allah's Apostle got some property or '''some war prisoners and he distributed them in the above way''' (i.e. giving to some people to the exclusion of others) .}}
Narrated Al-Hasan: 'Amr bin Taghlib told us that Allah's Apostle got some property or '''some war prisoners and he distributed them in the above way''' (i.e. giving to some people to the exclusion of others) .}}
==Kidnapping and Killing Prisoners of War==
===Qur'an===
{{Quote|{{cite quran|8|67|end=69|style=ref}} |It is not for a Prophet that he should have prisoners of war (and free them with ransom) until he had made a great slaughter (among his enemies) in the land. You desire the good of this world (i.e. the money of ransom for freeing the captives), but Allah desires (for you) the Hereafter. And Allah is All-Mighty, All-Wise. Were it not a previous ordainment from Allah, a severe torment would have touched you for what you took. But (now) enjoy what ye took in war, lawful and good: but fear Allah: for Allah is Oft-forgiving, Most Merciful.}}
===Hadith===


'''The killing of all males who've reached puberty'''
'''The killing of all males who've reached puberty'''
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Concerning the point on Hijab, a woman can put on a hat or anything else to cover her hair. Even when necessary, she may take off her Hijab in order to carry out the operation, for she is going to die in the Cause of Allah and not to show off her beauty or uncover her hair. I don’t see any problem in her taking off Hijab in this case.}}
Concerning the point on Hijab, a woman can put on a hat or anything else to cover her hair. Even when necessary, she may take off her Hijab in order to carry out the operation, for she is going to die in the Cause of Allah and not to show off her beauty or uncover her hair. I don’t see any problem in her taking off Hijab in this case.}}
==Suicide Bombing==
{{Main|Shaheed (Martyr)}}
Some modern scholars of the Salafi-Jihadist mindset apply the word for what they call "Martyrdom Operations" i.e. suicide bombings. This is highly controversial since suicide is forbidden in Islam. Many other Islamic scholars have condemned such activites, even more so when women and children are targeted. Large surveys in the second decade of the 21st century have found a trend of increasing majorities who disapprove of al Qaeda and suicide attacks against civilians in most Muslim countries.<ref>[https://www.pewresearch.org/global/2013/09/10/muslim-publics-share-concerns-about-extremist-groups/ Widespread concerns about extremism in Muslim nations, and little support for it] Pew Research Centrue, 2015</ref><ref>
[https://www.pewresearch.org/global/2014/07/01/concerns-about-islamic-extremism-on-the-rise-in-middle-east/ Concerns about Islamic Extremism on the Rise in Middle East] Pew Research Centrue, 2014</ref>
Some scholars such as Yusuf al-Qaradawi and Zakir Naik claim suicide bombing is permitted in Islam. [http://www.youtube.com/watch?v=JtZxNqxpb8s Click here] to watch an explanation by Zakir Naik in one of his lectures.
Below is a fatwa issued by Sheikh Yusuf Al-Qaradawi, discussing the reasons why it is permissible for women to participate in "Martyr Operations" (e.g. suicide bombings).
{{Quote|1=[http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503545134 Palestinian Women Carrying Out Martyr Operations]<BR>Sheikh Yusuf Al-Qaradawi, IslamOnline, November 6, 2006 |2=Women’s participation in the martyr operations carried out in Palestine – given the status of the land as an occupied territory, in addition to a lot of sacrilegious acts perpetrated by the Jews against the sanctuaries – is one of the most praised acts of worship. Also, the act is a form of martyrdom in the Cause of Allah, and it entitles them, Insha’ Allah, to the same reward earned by their male counterparts who also die in the Cause of Allah.<BR>. . .<BR>
The martyr operations is the greatest of all sorts of Jihad in the Cause of Allah. A martyr operation is carried out by a person who sacrifices himself, deeming his life less value than striving in the Cause of Allah, in the cause of restoring the land and preserving the dignity. To such a valorous attitude applies the following Qur’anic verse: “And of mankind is he who would sell himself, seeking the pleasure of Allah; and Allah hath compassion on (His) bondmen.” (Al-Baqarah: 207)
But a clear distinction has to be made here between martyrdom and suicide. Suicide is an act or instance of killing oneself intentionally out of despair, and finding no outlet except putting an end to one’s life. On the other hand, martyrdom is a heroic act of choosing to suffer death in the Cause of Allah, and that’s why it’s considered by most Muslim scholars as one of the greatest forms of Jihad.<BR>. . .<BR>
In the same vein, the public welfare should be given priority to the personal one, in the sense that if there is a contradiction between the private right and the public one, the latter must be given first priority for it concerns the interest of the whole Ummah. Given all this, I believe a woman can participate in this form of Jihad according to her own means and condition. Also, the organizers of these martyr operations can benefit from some believing women as they may do, in some cases, what is impossible for men to do.}}
Below is an excerpt taken from a fatwa by Muslim scholar Sheikh al-Uyayri, explaining in depth why suicide bombings and killing of civilians (including Muslims) via the use of them as "human shields" is permissible in Islam. Due to space (the fatwa is fifteen pages in length) we cannot quote it here in its entirety, though the entire piece in its in-depth referencing of the Qur'an and Hadith is illuminating.
{{Quote|The Islamic Ruling on the Permissibility of Martyrdom Operations<BR>Sheikh al-Uyayri|We have arrived at the conclusion that martyrdom operations are permissible, and in fact '''the Mujahid who is killed in them is better than one who is killed fighting in the ranks''', for there are gradations even among martyrs, corresponding to their role, action effort and risk undertaken. Then, we explained how martyrdom operations are the least costly to the Mujahideen and most detrimental to the enemy. We have heard, as you must have, that '''most scholars today permit such operations; at least 30 Fatawa have been issued to this effect'''. We explained how this issue is derived from the issue of plunging single-handedly into the enemy ranks; something which is praiseworthy by the agreement of jurists. We then further stated that we preferred the view that such an action is permissible even if martyrdom is the only goal, although it is certainly not the optimal practice. Martyrdom operations should not be carried out unless certain conditions are met:
1. One's intention is sincere and pure - to raise the Word of Allah. <BR>
2. One is reasonably sure that the desired effect cannot be achieved by any other means which would guarantee preservation of his life. <BR>
3. One is reasonably sure that loss will be inflicted on the enemy, or they will be frightened, or the Muslims will be emboldened. <BR>
4. One should consult with war strategy experts, and especially with the amber of war, for otherwise he may upset plan and alert the enemy to their presence.
If the first condition is absent, the deed is worthless, but if it is satisfied while some others are lacking, then it is not the best thing, but this does not necessarily mean the Mujahid is not shaheed.
'''We also explained how causing a death carries the same verdict as actual killing. Hence one who plunges without armour into the enemy ranks, being certain of death, just like one who engages in a martyrdom operation, is effectively causing his own death, but they are praiseworthy because of the circumstances and intention, and hence are not considered to have committed suicide.''' We also clarified that [according to the majority] the identity of the killer does not have an effect on whether the Mujahid will be considered shaheed. This dispels the wavering arising from the fact that the Mujahid is taking his own life. Thus, such operations could take on any of the five Shar`i verdicts depending on intention and circumstances. Finally, we clarified that taking one's own life is not always blameworthy; rather it is contingent on the motives behind it. So, we conclude that one who kills himself because of his strong faith and out of love for Allah and the Prophet, and in the interests of the religion, is praiseworthy.}}
==Fear and Terror==
===Qur'an===
'''Verse 8:12'''
{{Quote|{{Quran|8|12}}|I am with you, therefore make firm those who believe. I will cast terror into the hearts of those who disbelieve. Therefore strike off their heads and strike off every fingertip of them.}}
'''Explanation of verse 8:12'''
{{Quote|1=[http://quran.com/8/12 Surat Al-'Anfāl (The Spoils of War) 8:12]<BR>Tafsir al-Jalalayn|2=When your Lord inspired the angels, with whom He reinforced the Muslims, [saying]: ‘I am with you, with assistance and victorious help, so make the believers stand firm, by helping [them] and giving [them] good tidings. I shall cast terror, fear, into the hearts of the disbelievers; so smite above the necks, that is, the heads, and smite of them every finger!’, that is, [smite] the extremities of their hands and feet: thus, when one of them went to strike an disbeliever’s head, it would roll off before his sword reached it."'}}
'''Verse 8:60'''
{{Quote|{{Quran-range|8|60|61}}|Against them make ready your strength to the utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies, of Allah and your enemies.
But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allah: for He is One that heareth and knoweth (all things).}}
'''Explanation of verse 8:60'''
{{Quote|1=[http://tafsir.com/default.asp?sid=8&tid=20453 Making Preparations for War to strike Fear in the Hearts of the Enemies of Allah]<BR>Tafsir ibn Kathir|2=(to threaten), or '''to strike fear''',
(the enemy of Allah and your enemy), the disbelievers,
(and others besides them), such as Bani Qurayzah, according to Mujahid, or persians, according to As-Suddi.}}
{{Quote|1=[http://quran.com/8/60 Surat Al-'Anfāl (The Spoils of War) 8:60]<BR>Tafsir al-Jalalayn|2=Make ready for them, for fighting them, whatever force you can, the Prophet (s) said that this refers to ‘archers’, as reported by Muslim, and of horses tethered (ribāt is a verbal noun, meaning, ‘restraining them [for use] in the way of God’) that thereby you may '''dismay, terrify, the enemy of God and your enemy'''}}
===Hadith and Islamic Sources===
{{Quote|{{Bukhari|4|52|220}}, See also: {{Muslim|4|1062}}, {{Muslim|4|1063}}, {{Muslim|4|1066}}, and {{Muslim|4|1067}}|Narrated Abu Huraira:
Allah's Apostle said, "I have been sent with the shortest expressions bearing the widest meanings, and I have been made victorious with terror (cast in the hearts of the enemy), and while I was sleeping, the keys of the treasures of the world were brought to me and put in my hand." Abu Huraira added: Allah's Apostle has left the world and now you, people, are bringing out those treasures (i.e. the Prophet did not benefit by them).}}
{{Quote|Tabari VIII 129|After the Messenger had finished with the Khaybar Jews, '''Allah cast terror into the hearts of the Jews in Fadak''' when they received news of what Allah had brought upon Khaybar. Fadak became the exclusive property of Allah’s Messenger.}}
{{Quote|Tabari IX 42|We have been dealt a situation from which there is no escape. You have seen what Muhammad has done. Arabs have submitted to him and we do not have the strength to fight. You know that no herd is safe from him. And '''no one even dares go outside for fear of being terrorized.'''}}
===Scholars on Aggressive warfare===
'''Ziauddin Barani''' (1285 - 1357 AD)
{{Quote|Ziauddin Barani - Fatawa-i Jahandari|Musalmans will be favored and honored; infidels and men of bad faith will be faced with destitution and disgrace; the orders of the unlawful fate and the opposed creeds will be erased; the laws of the shari'at will be enforced on the seventy-two communities; and the enemies of God and the Prophet, will be '''condemned, banished, repudiated, and terrorized'''}}
'''Dr. Yusuf Azzam'''
{{Quote|[http://www.islamicemirate.com/fiqh-jurisprudence/jihad/1544-offensive-jihad-vs-defensive-jihad.html%20IslamicEmirate.com Offensive Jihad Vs. Defensive Jihad]<BR>Sheikh Abdullah Azzam|2="Jihad Against the Kuffar is of two Types:  Offensive Jihad (where the enemy is attacked in his own territory) ... [and] Defensive Jihad. This is expelling the Kuffar from our land, and it is Fard Ayn [personal religious obligation on Muslim individuals], a compulsory duty upon all ...
...Where the Kuffar [infidels] are not gathering to fight the Muslims, the fighting becomes Fard Kifaya [religious obligation on Muslim society]  with the minimum requirement of appointing believers to guard borders, and the sending of an army at least once a year to '''terrorise the enemies of Allah'''. <ref>Sheikh Abdullah Azzam (Shaheed) - Defence of the Muslim Lands: The First Obligation After Iman - Chapter 1</ref>}}
For further information, see: [[Jihad in Islamic Law]], [[Qur'an, Hadith and Scholars:Fear and Terror in War]] and [[If Anyone Slays a Person (Qur'an 5:32)|If Anyone Slew a Person (Qur'an 5:32)]]


==Others==
==Others==
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==See Also==
==See Also==


{{Hub4|Jihad (Primary Sources)|Jihad (Primary Sources)}}
==References==
{{Reflist|30em}}


[[Category:QHS]]
[[Category:QHS]]
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