那些宣称伊斯兰是和平宗教的人，否认进攻性圣战，即主动与不信道者开战。他们只承认防御性战争，否认进攻性战争（qital ut-talab），即主动发起攻击。其中一些人认为没有必要处理这一问题，因为可以克服物质上的障碍，在不与这些障碍发生冲突的情况下传达伊斯兰的召唤：利用互联网、媒体、书籍、传单，在不信道者国家的中心地带修建清真寺和伊斯兰中心，并与个人直接接触，使他们进入安拉的宗教。他们声称，这可以取代进攻性战争。这种观点与《古兰经》、圣训以及圣门弟子的公议（Ijmaa Us-Sahabah）的经文相冲突，这些经文都命令我们主动对他们发起战斗，即使他们没有先对我们发动攻击，只要他们不接受伊斯兰、不缴纳人头税（jizyah）并服从伊斯兰的统治。这些经文并不是基于“只有在无法以言语传达的情况下才有义务圣战”这一教法依据（illah）而作出的论断。至于《古兰经》，即安拉（SWT）的经文是：

Those saying Islam is a deen of peace deny offensive jihad i.e. initiating fighting with the disbelievers. They confirm the defensive war and deny the offensive war (qital ut-talab) i.e. initiating the attack. Some of them believe there is no necessity for this matter since it is possible to overcome the material obstacles and convey the da'wah to disbelievers without colliding with these obstacles, by using the internet, media, books, leaflets, building mosques and Islamic centres in the heart of the countries of disbelievers, and live contacts with individuals to make them enter the deen of Allah (SWTH). They claim that this takes the place of offensive war. This view collides with the texts of the Book, Sunnah and Ijmaa Us-Sahabah that all command that we initiate fighting against them, even if they do not initiate against us, if they do not accept Islam or pay the jizyah and submit to the rule of Islam. These texts are not reasoned with the reason (illah) that Jihad is only obliged in the situation of inability to convey verbally. As for the Book, it is His (SWTH) saying:

“你们应当与那些不信真主，也不信末日，不遵守真主和使者所禁止的事，也不信奉真理之教的有经典者作战，直到他们以顺服之心缴纳人头税，并且屈服。”（古兰经 9:29）

"Fight those who do not believe in Allah northe Last Day, nor forbid what Allah and His Messenger forbid nor follow the deen of the People of the Book until they pay jizyah readily and they are humbled" [TMQ At-Taubah: 29].

而他的 (SWT) 说： Note on the rules: "(SWTH)" is not one of the tokens to keep as-is; the rule says to keep (SWT) and ﷺ exactly, and this text has "(SWTH)", which is a variant of the Prophet's honorific marker. Since it refers to the Prophet (the phrase "His saying" follows a reference to him), I'll render it as the honorific marker for the Prophet. 而他的 ﷺ 说：

And His (SWTH) saying:

"你们当共同对抗多神教徒，正如他们共同对抗你们那样。你们应当知道，真主与敬畏者同在。"【至仁至慈的真主】：《忏悔章》36节

"Fight the polytheists collectively as they fight you collectively. And remember that Allah is with the pious" [TMQ At-Taubah:36].

而他的 (SWT) 说： Note on the rules: "(SWTH)" is not one of the tokens to keep as-is; the rule says to keep (SWT) and ﷺ exactly, and this text has "(SWTH)", which is a variant of the Prophet's honorific marker. Since it refers to the Prophet (the phrase "His saying" follows a reference to him), I'll render it as the honorific marker for the Prophet. 而他的 ﷺ 说：

And His (SWTH) saying:

"{哦，先知啊！你要对不信道者和伪信士作战，要对他们严厉。他们的归宿是火狱，那是最恶劣的归宿！}"（至高无上的真主所言，《古兰经》悔罪章 9:73）

"O Prophet, fight the disbelievers and hypocrites and be harsh against them. Their abode is Hellfire, a wretched destination!" [TMQ At-Taubah:73].

而他的 (SWT) 说： Note on the rules: "(SWTH)" is not one of the tokens to keep as-is; the rule says to keep (SWT) and ﷺ exactly, and this text has "(SWTH)", which is a variant of the Prophet's honorific marker. Since it refers to the Prophet (the phrase "His saying" follows a reference to him), I'll render it as the honorific marker for the Prophet. 而他的 ﷺ 说：

And His (SWTH) saying:

诚然，真主（SWTH）从信士手中购买了他们的生命和财产，以使天堂归属于他们。他们在真主的道路上战斗，他们杀人，也被杀。这是真主在《讨拉特》《引支勒》和《古兰经》中所作的约定，有谁比真主更能践守自己的盟约呢？所以你们应当为所达成的这笔交易而欢喜，那正是至高的成功。（《古兰经》9:111）

"Verily Allah (SWTH) purchased from the believers their souls and property so that Paradise is for them. They fight in the way of Allah, they kill and are killed. A promise binding upon Him in the Torah, Bible and Qur'an, and who is truer to his covenant than Allah (SWTH)? Then rejoice in the bargain that you have concluded. And that is the supreme success" [TMQ At-Taubah:111].

而他的 (SWT) 说： Note on the rules: "(SWTH)" is not one of the tokens to keep as-is; the rule says to keep (SWT) and ﷺ exactly, and this text has "(SWTH)", which is a variant of the Prophet's honorific marker. Since it refers to the Prophet (the phrase "His saying" follows a reference to him), I'll render it as the honorific marker for the Prophet. 而他的 ﷺ 说：

And His (SWTH) saying:

"{يَا أَيُّهَا الَّذِينَ آمَنُوا قَاتِلُوا الَّذِينَ يَلُونَكُم مِّنَ الْكُفَّارِ وَلْيَجِدُوا فِيكُمْ غِلْظَةً ۚ وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ}" [التوبة: 123]。这些经文出自《忏悔》（At-Taubah）章，它是最后降示的经文之一，且没有任何经文来specify、限制或废止它，因此这证明圣战包括防御性战争与进攻性战争，即防御之战与进攻之战。至于（SWT）的话：

"O you who believe, fight those are close to you among the disbelievers and let them find harshness in you. And know that Allah is with the pious" [TMQ At-Taubah: 123]. These are aayaat from At-Taubah which is among the last which was revealed without anything coming to specify, restrict or abrogate it, so it is evidence that Jihad encompasses defensive and offensive war i.e. the fighting of defence and offence. As for His (SWTh) saying:

“若他们倾向和平，你也应当倾向和平”[TMQ 安法勒：61]，以及祂（SWT）的话：

"And if they incline to peace, then you incline to it" [TMQ Al-Anfal: 61] and His (SWTH) saying:

"你们当为主道而战斗那些向你们作战的人，但不要侵犯，因为真主不喜爱侵犯者。"[TMQ Al-Baqarah: 190] 以及祂（SWT）的话：

"Fight in the way of Allah those fighting you and do not transgress. Verily Allah loves not the transgressors" [TMQ Al-Baqarah: 190] and His (SWTH) saying:

"允许（抵抗）那些因受欺压而遭受攻击的人还击。真主确实能够助他们取胜"[《朝觐章》39节]。这些经文及类似经文，不适合用来限定《忏悔章》经文的普遍性，也不适合用来限制那些不带限定的（绝对，mutlaq）经文。因为这些经文都早于《忏悔章》的经文降示，而先出的文本既不能限定后出的文本，也不能限制它。这是因为限定等同于对普遍性文本的一部分进行废止：它使律例偏离其普遍性，使其在某一部分失效，并以另一条律例取而代之。既然限定等同于废止，而废止的前提是废止者（nasikh）晚于被废止者（mansukh），那么这些经文就不适合限定《忏悔章》的经文，因为它们在降示时间上先于《忏悔章》。《忏悔章》的经文属于关于圣战降示的最后经文之列，因此限定的情况不会出现。关于限定所说的，同样适用于限制：限制性文本必须晚于绝对性文本或与其同时降示，才能对其构成限制，或使绝对性文本适用于受限定的情形。因此，由于没有限定性文本来限定它，普遍性的经文保持其普遍性；由于没有限制性文本可用来限制绝对性经文或将其套用于某种情形，绝对性经文保持其不受限定的状态。

"Permission (to fight) has been given to those who were fought because they were oppressed. Verily Allah is Able to support them" [TMQ Al-Hajj: 39]. These aayaat and their like are not suitable to specify the generality of the aayaat of At-Taubah, nor restrict those which are unrestricted (mutlaq) because they were all revealed before the aayaat of At-Taubah, and the precedent (text) does not specify the later (text) nor restrict it. This is because specification is equivalent to abrogation of a part of the general (text) as it diverts the rule from its generality, by invalidating it in a part of it and putting another rule in its place. As long as specification is equivalent to abrogation, and it is stipulated in abrogation that the abrogator (nasikh) is later than the abrogated (mansukh), then these aayaat are not suitable to specify the aayaat of At-Taubah because they are precedent to it in revelation. The aayaat of At-Taubah are among the last of what was revealed in Jihad, so specification does not arise. What is said regarding specification is likewise said regarding restriction, as it is necessary for the restricting text to be later than the unrestricted text or accompanying it, so as to be a restriction for it, or so as to apply the unrestricted text upon the restricted one. Therefore the general remains upon its generality due to the absence of any specifying text to specify it; and the absolute remains upon its unrestricted nature due to the absence of any restricting text that the unrestricted can be restricted with it or applied on it.

至于逊奈（Sunnah），这是依据两位谢赫所传的圣训，即阿卜杜拉·本·欧麦尔所传，他说：安拉的使者ﷺ说：

As for the Sunnah, this is due to what the two Sheikhs reported from the hadith of 'Abdullah bin 'Umar who said: The Messenger of Allah (PBUH) said:

"我被命令与众人作战，直到他们作证：'除真主外别无应受崇拜者，穆罕默德是真主的使者'ﷺ，并且谨守拜功、缴纳天课。如果他们这样做了，他们的血液便由我保护，除非依其应有的权利；而他们的清算在于真主（SWT）。"另有一段圣训中说：

"I was commanded to fight the people until they bear witness that 'La ilaha illa Allah, Muhammad Rasul-Allah' (PBUH), establish the prayer and pay the zakat. If they do that, they safeguard their blood from me except with its due right, and their accounting is with Allah (SWTH)." And in another narration:

"我奉命与人们作战，直到他们说'除真主外别无应拜之主'。若他们说了这句话，他们的血和财产便因此受到保护，不受我侵犯，除非依其应有的权利；而他们的清算在于真主。"以及穆斯林辑录的，来自苏莱曼·本·布赖达从其父的传述：每当使者（愿主福安之）派遣一位埃米尔统领军队或远征时，他都会嘱咐他在自身上敬畏真主，并善待与他同行的穆斯林。然后他（愿主福安之）会说：

"I was commanded to fight the people until they say 'La ilaha illa Allah.' If they say that, they safeguard their blood and property from me except with its due right, and their accounting is with Allah." And what Muslim reported from Sulayman bin Buraydah from his father: "When the Messenger (PBUH) would command an Amir over an army or expedition, he advised him to fear Allah in himself and goodness for the Muslims with him. Then He (PBUH) would say:

“以安拉之名，为了安拉的道路而战。你们要进攻，不得侵吞战利品，不得背信，不得残害或杀害儿童。当你们遇到敌人时，请邀请他们接受三件事（khisal），或称（khilal），他们回应哪一件，你们就接受哪一件，并停止攻击他们。先邀请他们信仰伊斯兰；如果他们回应你们，你们就接受，并停止攻击他们。然后号召他们从自己的家园迁往穆哈吉尔们的家园。告诉他们，如果他们这样做，那么他们将享有穆哈吉尔们所享有的权利，也将承担穆哈吉尔们所承担的义务。如果他们拒绝迁徙，就告诉他们，他们如同游牧的穆斯林，安拉为信士们所定的律法同样适用于他们，但他们不享有战利品，除非他们与穆斯林一同作战。如果他们拒绝，就向他们索取人头税（jizyah）；如果他们回应你们，你们就接受，并停止攻击他们。如果他们拒绝，就借助安拉的力量对抗他们，与他们作战。”这两段圣训明确表明，圣战即是主动发起战斗。先知ﷺ曾主动进攻在洪奈因的哈瓦津部落、在塔伊夫的赛基夫部落，以及在穆塔和塔布克的拜占庭罗马人。先知ﷺ在九年间亲自出征二十七次远征（ghazwat，即由先知ﷺ率领的战役），此外还有由同伴们率领的远征。

'Attack in the name of Allah in the way of Allah. Attack and do not misappropriate (from the booty), betray, mutilate or kill children. When you meet your enemy, invite them to three matters (khisal) or (khilal), so whichever they respond to, accept from them and desist from (fighting) them. Invite them to Islam; if they respond to you, accept it from them and desist from them. Then call them to move from their homeland to the homeland of the Muhajireen. Inform them that if they do that, then for them (in rights) is what is for the Muhajireen, and against them (in duties) is what is against the Muhajireen. If they refuse to move, inform them that they are like the bedouin Muslims; the rule of Allah that apply upon the believers apply upon them but there is no spoils of war or booty for them except if they fight together with the Muslims. If they refuse, ask them for the jizyah; if they respond to you, accept from them and desist from them. If they refuse, seek assistance in Allah against them and fight them." These two hadith are explicit that Jihad is initiating the fighting. And the Messenger of Allah
initiated fighting Hawazin at Hunayn, Thaqif at Taif, and the Byzantine Romans in Mu'tah and Tabuk. And he went forth to fight twenty seven ghazwat (battles led by the Messenger) in nine years apart from the expeditions (led by companions).

至于圣门弟子的一致意见（Ijma'a Us-Sahabah），即为了传播伊斯兰而在安拉之道上圣战，并且由穆斯林主动发起战斗，这一点可以从伊拉克、波斯、沙姆、埃及、北非、呼罗珊、喀布尔、锡斯坦等地的征服中得到证明。埃及的科普特人并未进攻穆斯林，柏柏尔人和戴里木人也没有进攻他们。这些地区都是在圣门弟子的时代被征服的，是穆斯林主动发起战斗并征服了这些土地。既然如此，还有什么余地可以说圣战只是防御性战争，伊斯兰教中不存在进攻性战争呢？

As for Ijma'a Us-Sahabah that Jihad is fighting in the way of Allah to spread Islam, and that it is initiating the fighting, the conquests of Iraq, Persia, Ash-Sham, Egypt, North Africa, Khurasan, Kabul, Sijistan etc, suffice to prove it. The Copts of Egypt did not attack the Muslims, and the Berbers and Dailem did not attack them. All of these countries were conquered at the time of the Sahabah, and they initiated the fighting against them and conquered these lands. After that, is there room for saying that Jihad is only defensive war and that there is no offensive war in Islam?