Wale wadanda suke cewa Musulunci addini ne na zaman lafiya suna musanta jihadi na farko, watau fara yaki da kafirai. Suna tabbatar da yaki na kariya, amma suna musanta yaki na kai hari (qital ut-talab), watau fara harin. Wasu daga cikinsu sun yi imani cewa babu wata bukata ta wannan al'amari, domin ana iya shawo kan cikas na zahiri da isar da da'wah ga kafirai ba tare da karo da wadannan cikas ba, ta hanyar amfani da intanet, kafafen yada labarai, littattafai, takardun talla, gina masallatai da cibiyoyin Musulunci a cikin zukatan kasashen kafirai, da kuma tuntubar mutane kai tsaye don shigar da su addinin Allah (SWTH). Suna da'awar cewa wannan yana maye gurbin yaki na kai hari. Wannan ra'ayi ya ci karo da nassosin Littafi, Sunna da Ijma'in Sahabbai, wadanda duk suna umurtar mu da fara yaki da su, ko da su ba su fara kai mana hari ba, idan ba su karbi Musulunci ba ko kuma ba su biya jizya ba, kuma ba su mika wuya ga mulkin Musulunci ba. Wadannan nassoshi ba a yi musu hujja da dalili (illah) cewa jihadi wajibi ne ne kawai a yanayin rashin iya isar da sako ta baki ba. Dangane da Littafi, shi ne fadinsa (SWTH):

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:

"Ku yi yaƙi da waɗanda ba su yi imani da Allah ba, kuma ba su yi imani da Ranar Lahira ba, kuma ba sa haramta abin da Allah da ManzonSa suka haramta, kuma ba sa bin addinin Ahlul-Kitabi, har sai sun biya jizyya da hannu sanyi, alhali kuma suna ƙasƙantattu" [TMQ At-Taubah: 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].

Da maganarsa (SWT) cewa:

And His (SWTH) saying:

"Ku yi yaƙi da mushrikai baki ɗaya kamar yadda suke yaƙar ku baki ɗaya. Kuma ku sani cewa Allah yana tare da masu taƙawa" [TMQ At-Taubah:36].

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

Da maganarsa (SWT) cewa:

And His (SWTH) saying:

"Ya Annabi, ka yi yaƙi da kafirai da munafukai, ka kuma yi tsauri a kansu. Gidansu Jahannama ce, kuma mummunar makoma ce!" [TMQ At-Taubah:73].

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

Da maganarsa (SWT) cewa:

And His (SWTH) saying:

Lalle Allah (SWT) ya sayi daga muminai rayukansu da dukiyoyinsu saboda Aljanna ta zama tasu. Suna yaƙi a hanyar Allah, suna kashewa kuma ana kashe su. Alkawari ne wajibi a kansa a cikin Attaura, Injila da Alƙur'ani, kuma wane ne ya fi Allah (SWT) cika alkawarinsa? To ku yi murna da cinikin da kuka yi. Kuma wannan shi ne babban rabo. {Lalle Allah ya sayi daga muminai rayukansu da dukiyoyinsu saboda Aljanna ta zama tasu. Suna yaƙi a hanyar Allah, suna kashewa kuma ana kashe su. Alkawari ne wajibi a kansa a cikin Attaura, Injila da Alƙur'ani, kuma wane ne ya fi Allah cika alkawarinsa? To ku yi murna da cinikin da kuka yi. Kuma wannan shi ne babban rabo.} [Suratut-Taubah: 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].

Da maganarsa (SWT) cewa:

And His (SWTH) saying:

"Ya ku waɗanda suka yi imani, ku yaƙi waɗanda suke kusa da ku daga cikin kafirai, kuma su sami tsauri a tare da ku. Kuma ku sani cewa Allah yana tare da masu taqawa" [TMQ At-Taubah: 123]. Waɗannan ayoyi ne daga Suratut-Taubah, wadda take cikin surori na ƙarshe da aka saukar, ba tare da wani abu ya zo don ƙayyadewa, takaitawa ko soke ta ba. Don haka hujja ce cewa jihadi ya ƙunshi yaƙin kariya da yaƙin kai hari, watau yaƙin kariya da yaƙin mamayewa. Dangane da faɗinSa (SWT):

"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:

"Idan kuwa sun karkata zuwa ga zaman lafiya, to kai ma ka karkata zuwa gare shi" [TMQ Al-Anfal: 61] da kuma faɗinSa (SWTH):

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

"Ku yi yaƙi a hanyar Allah da waɗanda suke yaƙar ku, amma kada ku ketare iyaka. Lalle Allah ba ya son masu ketare iyaka" [Suratul Baqara: 190] da kuma faɗinSa (SWT):

"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:

"Izini (na yaƙi) an ba wa waɗanda ake yaƙa da su saboda an zalunce su. Lalle Allah Mai iko ne a kan taimakon su" [TMQ Al-Hajj: 39]. Waɗannan āyoyi da makamantansu ba su dace su takaita ƙayyadaddun ma'anar āyoyin At-Taubah ba, kuma ba su dace su takaita waɗanda ba su da ƙayyadaddun ma'ana (mutlaq) ba, domin dukkansu an saukar da su kafin āyoyin At-Taubah, kuma nassin da ya gabata ba ya takaita nassin da ya biyo baya, ko ya takaita shi. Wannan saboda takaitawa (takhsis) daidai yake da soke wani ɓangare na nassin gaba ɗaya (ʿāmm), domin yana karkatar da hukuncin daga ma'anarsa ta gaba ɗaya, ta hanyar ɓata shi a wani ɓangare nasa da sanya wani hukunci a madadinsa. Muddin takaitawa daidai yake da soke hukunci, kuma an sharɗanta a cikin soke hukunci cewa wanda ya soke (nāsikh) yana zuwa daga baya fiye da wanda aka soke (mansūkh), to waɗannan āyoyi ba su dace su takaita āyoyin At-Taubah ba, domin sun riga su a saukarwa. Āyoyin At-Taubah suna daga cikin abubuwan ƙarshe da aka saukar game da Jihadi, don haka babu wata takaitawa da ke tasowa. Abin da aka ce game da takaitawa haka ma ake faɗa game da ƙayyadewa (taqyīd), domin wajibi ne nassin da yake ƙayyadewa ya zo daga baya fiye da nassin da ba shi da ƙayyadaddun ma'ana, ko ya zo tare da shi, don ya zama ƙayyadewa a gare shi, ko don a yi amfani da nassin da ba shi da ƙayyadaddun ma'ana a kan nassin da aka ƙayyade. Saboda haka nassin gaba ɗaya yana nan a kan ma'anarsa ta gaba ɗaya saboda babu wani nassi mai takaitawa da zai takaita shi; kuma nassin da ba shi da ƙayyadaddun ma'ana yana nan a kan yanayinsa na rashin ƙayyadewa saboda babu wani nassi mai ƙayyadewa da za a iya ƙayyade shi da shi ko a yi amfani da shi a kansa.

"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.

Dangane da Sunnah kuwa, hakan ya samo asali ne daga abin da malamai biyu (Al-Bukhari da Muslim) suka ruwaito daga hadisin 'Abdullahi bin 'Umar, wanda ya ce: Manzon Allah ﷺ ya ce:

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:

"An umurce ni da in yi yaƙi da mutane har sai sun shaida cewa "Babu abin bautawa da gaskiya sai Allah, Muhammadu Manzon Allah" ﷺ, su tsayar da salla, su bayar da zakka. Idan suka yi haka, to sun tsare jininsu daga gare ni sai da haƙƙinsa, kuma hisabinsu yana wurin Allah (SWT)." Kuma a cikin wata riwayar:

"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:

"An umurce ni da in yaƙi mutane har sai sun ce: 'La ilaha illa Allah.' Idan suka faɗi haka, sun tsare jininsu da dukiyarsu daga gare ni, sai dai da haƙƙinsa, kuma lissafinsu yana wurin Allah." Kuma abin da Muslim ya ruwaito daga Sulaiman bin Buraidah, daga mahaifinsa: "Idan Manzon Allah ﷺ zai umurci wani Amir a kan runduna ko yaƙi, sai ya yi masa wasiyya da ya ji tsoron Allah a cikin kansa, da kyautatawa ga Musulmai da ke tare da shi. Sannan sai ya ce:"

"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:

"Ku kai hari da sunan Allah a cikin hanyar Allah. Ku kai hari, kada ku yi almundahana da ganima, kada ku ci amana, kada ku yanke jiki, kuma kada ku kashe yara. Idan kun haɗu da abokin gābanku, ku gayyace su zuwa abubuwa uku (khisal) ko (khilal), ta yadda duk wanda suka amsa, ku karɓa daga gare su kuma ku daina (yaƙi da) su. Ku gayyace su zuwa Musulunci; idan sun amsa muku, ku karɓa daga gare su kuma ku daina su. Sa'an nan ku kira su su ƙaura daga ƙasarsu zuwa ƙasar Muhajirai. Ku sanar da su cewa idan suka yi haka, to, a gare su (a cikin haƙƙoƙi) abin da yake ga Muhajirai, kuma a kansu (a cikin wajibai) abin da yake a kan Muhajirai. Idan suka ƙi ƙaura, ku sanar da su cewa su kamar Musulmai Balarabe ne; dokar Allah da ke aiki a kan muminai tana aiki a kansu, amma ba su da wani rabon yaƙi ko ganima sai dai idan sun yi yaƙi tare da Musulmai. Idan suka ƙi, ku nemi taimakon Allah a kansu kuma ku yake su." Waɗannan hadisai biyu a bayyane suke cewa Jihadi shi ne farawa da yaƙi. Manzon Allah ﷺ ya fara yaƙi da Hawazin a Hunayn, da Thaqif a Ta'if, da Rumawa Bizantine a Mu'ta da Tabuk. Ya fita yaƙi sau ashirin da bakwai (ghazwat, yaƙe-yaƙen da Manzon ﷺ ya jagoranta) cikin shekara tara,ban da balaguron da sahabbai suka jagoranta.

'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).

Dangane da Ijma'a Us-Sahabah cewa Jihadi shi ne yaƙi a hanyar Allah domin yaɗa Musulunci, kuma cewa shi ne ke fara yaƙin, to, fatuhohin Iraƙi, Farisa, Ash-Sham, Masar, Arewacin Afirka, Khurasan, Kabul, Sijistan da sauransu, sun isa su tabbatar da hakan. Coptic na Masar ba su kai wa Musulmi hari ba, haka ma Berbers da Dailem ba su kai musu hari ba. Dukkan waɗannan ƙasashe an ci su a zamanin Sahabbai, kuma su ne suka fara yaƙi da su, suka ci waɗannan yankuna. Bayan haka, akwai wurin cewa Jihadi yaƙin kariya ne kawai, kuma babu yaƙin kai hari a Musulunci?

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?