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This honorable Ayah was revealed with the order to fight the People of the Book, after the pagans were defeated, the people entered Allah's religion in large numbers, and the Arabian Peninsula was secured under the Muslims' control. Allah commanded His Messenger to fight the People of the Scriptures, Jews and Christians, on the ninth year of Hijrah, and he prepared his army to fight the Romans and called the people to Jihad announcing his intent and destination. The Messenger sent his intent to various Arab areas around Al-Madinah to gather forces, and he collected an army of thirty thousand. Some people from Al-Madinah and some hypocrites, in and around it, lagged behind, for that year was a year of drought and intense heat. The Messenger of Allah marched, heading towards Ash-Sham to fight the Romans until he reached Tabuk, where he set camp for about twenty days next to its water resources. He then prayed to Allah for a decision and went back to Al-Madinah because it was a hard year and the people were weak, as we will mention, Allah willing.}}
This honorable Ayah was revealed with the order to fight the People of the Book, after the pagans were defeated, the people entered Allah's religion in large numbers, and the Arabian Peninsula was secured under the Muslims' control. Allah commanded His Messenger to fight the People of the Scriptures, Jews and Christians, on the ninth year of Hijrah, and he prepared his army to fight the Romans and called the people to Jihad announcing his intent and destination. The Messenger sent his intent to various Arab areas around Al-Madinah to gather forces, and he collected an army of thirty thousand. Some people from Al-Madinah and some hypocrites, in and around it, lagged behind, for that year was a year of drought and intense heat. The Messenger of Allah marched, heading towards Ash-Sham to fight the Romans until he reached Tabuk, where he set camp for about twenty days next to its water resources. He then prayed to Allah for a decision and went back to Al-Madinah because it was a hard year and the people were weak, as we will mention, Allah willing.}}


===Scholars===
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<span class="plainlinks">[http://en.wikipedia.org/wiki/Al-Suyuti Imam Al-Suyuti]</span> (c. 1445-1505 AD) was a famous Egyptian writer, religious scholar, juristic expert and teacher.
 
{{Quote|Suyuti, Durr al-Manthur(Beirut Edition), vol. 3, p. 228|Fight those who don't believe in God nor in the Last Day [Unless they believe in the Prophet God bless him and grant him peace] nor hold what is forbidden that which God and His emissary have forbidden [e.g., wine] nor embrace the true faith [which is firm, and abrogates other faiths, i.e., the Islamic religion] from among [for distinguishing] those who were given the Book [i.e., the Jews and Christians] unless they give the head-tax [i.e., the annual taxes imposed on them] ''(/'an yadin/)'' humbly submissive, and obedient to Islam's rule.<ref>Suyuti, ''Durr al-Manthur'' ... (Beirut, n.d.), vol. 3, p. 228, where Suyuti quotes various traditions.</ref>}}
Al Azhar University Scholar, Dr. M. Sa’id Ramadan Al-Buti:
 
{{Quote|Dr. M. Sa’id Ramadan Al-Buti - "Jurisprudence of Muhammad’s Biography", Pg. 135|
"The theory that our religion is a peaceful and loving religion is a wrong theory...The Holy war as it is known in Islam is basically an offensive war, and it is the duty of all Muslims of every age, when the needed military power is available, because our prophet Muhammad said that he is ordered by Allah to fight all people until they say ‘No God but Allah,’ and he is his messenger...It is meaningless to talk about the holy war as only defensive, otherwise, what did the prophet mean when he said, "from now on even if they don’t invade you, you must invade them.""}}
 
Leader of the Afghan Jihad, <span class="plainlinks">[http://en.wikipedia.org/wiki/Abdullah_Yusuf_Azzam Abdullah 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|"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. It is a duty of the Imam (Caliph) to assemble and send out an army unit into the land of war once or twice every year. Moreover, it is the responsibility of the Muslim population to assist him, and if he does not send an army he is in sin.- And the Ulama have mentioned that this type of jihad is for maintaining the payment of [[Jizyah|Jizya]]. The scholars of the principles of religion have also said: " Jihad is Daw'ah [Islamic preaching] with a force, and is obligatory to perform with all available capabilities, until there remains only Muslims or people who submit to Islam."<ref>Defence of the Muslim Lands: The First Obligation After Iman - Abdullah Azzam</ref>}}
 
<span class="plainlinks">[http://en.wikipedia.org/wiki/Taymiyyah Ibn Taymiyyah]</span> (1263 - 1328) was one of the most famous Islamic scholars and theologians to ever live. As a member of the school founded by Ibn Hanbal, he sought the return of Islam to its sources, the Qur'an and the Sunnah.
 
{{Quote|Ibn Taymiyyah, ‘Governance According to Allaah’s Law in Reforming
the Ruler and his Flock’|The penalties that the ''Sharia'' has introduced for those who disobey God and his Messengers of two kinds: the punishment of those who are under the sway [of an imam], both individuals and collectivities, as has been mentioned before [in the chapter on criminal law], and, secondly, the punishment of recalcitrant groups, such as those that can only be brought under the sway of the Imam by a decisive fight. That then is the jihad against the unbelievers (kuffar), the enemies of God and His Messenger. For whoever has heard the summons of the Messenger of God, Peace be upon him, and has not responded to it must be fought, "''until there is no Fitna and the religion of God's entirely''" (K. 2:193, 8:39).<ref>Excerpted from Rudolph Peters, ''[http://hss.fullerton.edu/comparative/jihad_relmora.pdf Jihad in Classical and Modern Islam]'' (Princeton, NJ: Markus Wiener, 1996), pp. 44-54.</ref>}}
 
{{Quote|Ibn Taymiyyah, ‘Governance According to Allaah’s Law in Reforming
the Ruler and his Flock’|"Since lawful warfare is essentially Jihad and since its aim is that religion is entirely for Allah and the word of Allah is uppermost, therefore, according to all Muslims, those who stand in the way of this aim must be fought.<ref name="ibn Taymiyyah">Shaykh ul-Islaam Taqi ud-Deen Ahmad ibn Taymiyyah - '[http://www.fisabeelillah.org/books/manhaj/The-Religious-And-Moral-Doctrine-Of-Jihad.pdf The Religious and Moral Doctrine of Jihaad]' - p.28, © Copyright 2001 Maktabah Al Ansaar Publications, ISBN: 0-9539847-5-3 </ref>}}
 
Ahmad Sirhindi (d. 1624) was an Islamic scholar and a prominent Sufi. He is regarded as having rejuvenated Islam, due to which he is commonly called "Mujadid Alf Thani", meaning "reviver of the second millennium".
 
{{Quote||''Shariat can be fostered through the sword.<BR><BR>
''Kufr'' and Islam are opposed to each other. The progress of one is possible only at the expense of the other and co-existences between these two contradictory faiths in unthinkable.<BR><BR>
The honor of Islam lies in insulting ''kufr'' and ''kafirs''. One who respects ''kafirs'', dishonors the Muslims. To respect them does not merely mean honouring them and assigning them a seat of honor in any assembly, but it also implies keeping company with them or showing considerations to them. They should be kept at an arm's length like dogs. ... If some worldly business cannot be performed without them, in that case only a minimum of contact should be established with them but without taking them into confidence. The highest Islamic sentiment asserts that it is better to forego that worldly business and that no relationship should be established with the ''kafirs''.<BR><BR>
The real purpose in levying ''jizya'' on them is to humiliate them to such an extent that, on account of fear of ''jizya'', they may not be able to dress well and to live in grandeur. They should constantly remain terrified and trembling. It is intended to hold them under contempt and to uphold the honor and might of Islam.<BR>. . .<BR>
Whenever a Jew is killed, it is for the benefit of Islam.<ref>Excerpted from Saiyid Athar Abbas Rizvi, ''Muslim Revivalist Movements in Northern India in the Sixteenth and Seventeenth Centuries'' (Agra, Lucknow: Agra University, Balkrishna Book Co., 1965), pp.247-50; and Yohanan Friedmann, ''Shaykh Ahmad Sirhindi: An Outline of His Thought and a Study of His Image in the Eyes of Posterity'' (Montreal, Quebec: McGill University, Institute of Islamic Studies, 1971), pp. 73-74.</ref>}}
 
For further information, see: [[Qur'an,_Hadith_and_Scholars:Scholars_on_Jihad|Scholars on Jihad]]


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