Qur'an, Hadith and Scholars:Offensive Jihad: Difference between revisions

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-Offensive jihad, known in Arabic as جهاد الطلب "jihad at-talab" ("the jihad of request", referring to the invitation to Islam which must be sent to the opposing infidels before hostilities may commence), is understood in the classical sources as an offensive struggle against [[Dar al-Harb and Dar al-Islam (the Abodes of War and Peace)|Dar Al-Harb]] (the House of War or the realm of the infidels), is a duty incumbent upon Muslims and the [[Ummah]], and as such is to be carried out in a variety of ways. Muslim scholars generally agree that the the duty of Jihad is eternal until "the religion is for Allah" yet significant differences exist between scholars about whether Jihad may be validly conducted when the presence of a caliph and commander of the faithful is lacking. This difference constitutes a major point of contention between salafi-jihadis and conservative but quietist salafi factions, with the jihadis believing that a caliph is not a necessary pre-requisite for jihad. Modernist Islamic scholars argue that the traditional interpretations are mistaken, overextend the doctrine of abrogation and were a result of the need to legitimise the emerging empire and Caliphates. They argue that the Quran does not itself sanction expansionist warfare nor reveals an evolution in the extent of its permission to fight, contrary to traditional interpretation. Although differences exist in the modern understanding of when and where jihad may be conducted, the classical sources are generally in agreement that "jihad fi sabil allah" "Jihad-warfare on the path of god" against the unbelievers [[Jihad_as_Obligation_(Fard)|is a duty]] incumbent upon all able-bodied Muslim men when Muslim lands are threatened, or a duty that must be fulfilled by a group from among them for expansionary purposes.
+Offensive jihad, known in Arabic as جهاد الطلب "jihad at-talab" ("the jihad of request", referring to the invitation to Islam which must be sent to the opposing infidels before hostilities may commence), understood in the classical sources as an offensive struggle against [[Dar al-Harb and Dar al-Islam (the Abodes of War and Peace)|Dar Al-Harb]] (the House of War or the realm of the infidels), is a duty incumbent upon Muslims and the [[Ummah]], and as such is to be carried out in a variety of ways. Classical Muslim scholars generally agree that the the duty of Jihad is eternal until "the religion is for Allah" yet significant differences exist between scholars about whether Jihad may be validly conducted when the presence of a caliph and commander of the faithful is lacking. This difference constitutes a major point of contention between salafi-jihadis and conservative but quietist salafi factions, with the jihadis believing that a caliph is not a necessary pre-requisite for jihad. Modernist Islamic scholars argue that the traditional interpretations are mistaken, overextend the doctrine of abrogation and were a result of the need to legitimise the emerging empire and Caliphates. They argue that the Quran does not itself sanction expansionist warfare nor reveals an evolution in the extent of its permission to fight, contrary to traditional interpretation. Although differences exist in the modern understanding of when and where jihad may be conducted, the classical sources are generally in agreement that "jihad fi sabil allah" "Jihad-warfare on the path of god" against the unbelievers [[Jihad_as_Obligation_(Fard)|is a duty]] incumbent upon all able-bodied Muslim men when Muslim lands are threatened, or a duty that must be fulfilled by a group from among them for expansionary purposes.
 {{Main|Jihad in Islamic Law}}
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 === Hadith===
-{{Quote|{{Bukhari|||392|darussalam}}, See also: {{Bukhari|||25|darussalam}}|Narrated Anas bin Malik:
+{{Quote|{{Bukhari|||392|darussalam}} and {{Bukhari|||393|darussalam}}, See also: {{Bukhari|||25|darussalam}}|Narrated Anas bin Malik:
 Allah's Apostle said, "I have been ordered to fight the people till they say: 'None has the right to be worshipped but Allah.' And if they say so, pray like our prayers, face our Qibla and slaughter as we slaughter, '''then their blood and property will be sacred''' to us and we will not interfere with them except legally and their reckoning will be with Allah." Narrated Maimun ibn Siyah that he asked Anas bin Malik,