Wale wanaosema kwamba Uislamu ni dini ya amani wanakataa jihadi ya kushambulia, yaani kuanzisha mapigano dhidi ya makafiri. Wao wanakubali vita vya kujihami na kukataa vita vya kushambulia (qital ut-talab), yaani kuanzisha shambulio. Baadhi yao wanaamini kwamba hakuna haja ya jambo hili kwa kuwa inawezekana kuvishinda vikwazo vya kimaada na kufikisha da'wah kwa makafiri bila kugongana na vikwazo hivyo, kwa kutumia intaneti, vyombo vya habari, vitabu, vipeperushi, kujenga misikiti na vituo vya Kiislamu katikati ya nchi za makafiri, na mawasiliano ya ana kwa ana na watu binafsi ili wauingie dini ya Allah (SWTH). Wanadai kwamba hili linachukua nafasi ya vita vya kushambulia. Mtazamo huu unapingana na maandiko ya Kitabu, Sunnah na Ijmaa' ya Maswahaba, ambayo yote yanaamrisha kwamba tuanzishe mapigano dhidi yao, hata kama wao hawaanzishi dhidi yetu, endapo hawataukubali Uislamu au kulipa jizya na kunyenyekea utawala wa Kiislamu. Maandiko haya hayakufungamanishwa na sababu ('illah) kwamba jihadi inalazimika tu pale ambapo hakuna uwezo wa kufikisha ujumbe kwa maneno. Kuhusu Kitabu, ni kauli yake (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:

"Piganeni na wale ambao hawamwamini Allah wala Siku ya Mwisho, wala hawaharamishi yale aliyoyaharamisha Allah na Mtume Wake, wala hawaifuati dini ya haki miongoni mwa wale waliopewa Kitabu, mpaka watoe jizya kwa mkono wao wenyewe wakiwa wanyenyekevu."

"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].

Na kauli Yake (SWT):

And His (SWTH) saying:

"Wapigeni washirikina wote kwa pamoja kama wanavyowapiga nyinyi wote kwa pamoja. Na jueni kwamba Mwenyezi Mungu yuko pamoja na wachamungu" [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].

Na kauli Yake (SWT):

And His (SWTH) saying:

"Ewe Nabii, pigana na makafiri na wanafiki, na uwe mkali dhidi yao. Makazi yao ni Jahannamu, ni mwisho mbaya kabisa!" [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].

Na kauli Yake (SWT):

And His (SWTH) saying:

Hakika Allah (SWT) amewanunua kutoka kwa Waumini nafsi zao na mali zao ili wapate Pepo. Wao hupigana katika njia ya Allah, huua na huuawa. Ni ahadi ya haki juu Yake katika Taurati, Injili na Qur'ani, na nani aliye mkweli wa ahadi kuliko Allah (SWT)? Basi furahini kwa biashara mliyoifanya. Na hiyo ndiyo mafanikio makubwa. {[TMQ At-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].

Na kauli Yake (SWT):

And His (SWTH) saying:

"Enyi mlioamini, pigeni vita wale walio karibu nanyi miongoni mwa makafiri, na wawakute ukali ndani yenu. Na jueni kwamba Mwenyezi Mungu yuko pamoja na wachamungu" [TMQ At-Taubah: 123]. Haya ni aya kutoka Surat At-Taubah, ambayo ni miongoni mwa surah za mwisho kuteremshwa, wala hakuna kilichokuja kuibainisha, kuiwekea mipaka, au kuifuta hukumu yake. Kwa hiyo ni dalili kwamba Jihadi inajumuisha vita vya kujihami na vita vya kushambulia, yaani kupigana kwa ajili ya ulinzi na kupigana kwa ajili ya uvamizi. Kuhusu kauli Yake (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:

"Na ikiwa wao wanaelekea kwenye amani, basi wewe elekea humo" [TMQ Al-Anfal: 61], na kauli Yake (SWT):

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

"Pigeni vita katika njia ya Allah dhidi ya wale wanaokupigeni, lakini msivuke mipaka. Hakika Allah hawapendi wanaovuka mipaka" [TMQ Al-Baqarah: 190] na kauli Yake (SWTH):

"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:

"Ruhusa (ya kupigana) imetolewa kwa wale ambao walipigwa vita kwa sababu walidhulumiwa. Hakika Allah ni Muweza wa kuwanusuru" [TMQ Al-Hajj: 39]. Aya hizi na mfano wake hazifai kubainisha ujumla wa aya za At-Tawbah, wala kuzuia zile ambazo hazina kizuizi (mutlaq), kwa sababu zote zilishushwa kabla ya aya za At-Tawbah. Na dalili iliyotangulia haibainishi wala kuzuia dalili iliyokuja baadaye. Hii ni kwa sababu ubainishaji ni sawa na kufutwa kwa sehemu ya dalili ya jumla, kwani unaigeuza hukumu kutoka kwenye ujumla wake, kwa kuibatilisha katika sehemu yake na kuweka hukumu nyingine mahali pake. Kwa kuwa ubainishaji ni sawa na kufutwa, na katika kufutwa kunashurutishwa kwamba kinachofuta (nasikh) kiwe cha baadaye kuliko kinachofutwa (mansukh), basi aya hizi hazifai kubainisha aya za At-Tawbah kwa sababu zimetangulia kushushwa kwake. Aya za At-Tawbah ni miongoni mwa zilizoshushwa mwisho kuhusu Jihadi, kwa hiyo ubainishaji haufai kutokea. Kinachosemwa kuhusu ubainishaji ndicho hicho kinachosemwa kuhusu kuzuia, kwani inapasa dalili inayozuia iwe ya baadaye kuliko dalili isiyo na kizuizi au iwe pamoja nayo, ili iwe kizuizi chake, au ili dalili isiyo na kizuizi itumike kwa ile yenye kizuizi. Kwa hiyo ya jumla hubaki katika ujumla wake kwa kukosekana dalili ya kubainisha; na ile isiyo na kizuizi hubaki katika hali yake ya kutokuwa na kizuizi kwa kukosekana dalili ya kuzuia ambayo isiyo na kizuizi ingeweza kuzuiliwa nayo au kutumika juu yake.

"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.

Kuhusu Sunnah, hili linatokana na yale waliyoyapokea Mashekhe wawili kutoka katika hadithi ya 'Abdullah bin 'Umar aliyesema: Mtume wa Allah ﷺ amesema:

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:

"Niliamriwa niwapige vita watu mpaka washuhudie kwamba 'Hakuna mungu isipokuwa Allah, Muhammad ni Mjumbe wa Allah' ﷺ, watekeleze sala na watoe zaka. Wakifanya hivyo, basi wamelinda damu zao kwangu isipokuwa kwa haki yake, na hesabu yao iko kwa Allah (SWT)." Na katika riwaya nyingine:

"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:

"Niliamriwa kupigana na watu hadi watakaposema 'La ilaha illa Allah.' Watakapolisema hilo, wanalinda damu zao na mali zao dhidi yangu isipokuwa kwa haki yake, na hesabu yao iko kwa Allah." Na yale aliyoyapokea Muslim kutoka kwa Sulayman bin Buraydah kutoka kwa baba yake: "Mtume ﷺ alipokuwa akimwamuru Amir juu ya jeshi au msafara, alimwusia amche Allah moyoni mwake na kuwatendea mema Waislamu waliokuwa pamoja naye. Kisha alisema ﷺ:"

"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:

"Shambulieni kwa jina la Mwenyezi Mungu katika njia ya Mwenyezi Mungu. Shambulieni na msifanye ubadhirifu (katika ngawira), msaliti, msikate viungo wala msiue watoto. Mnapokutana na adui yenu, waalikeni kwenye mambo matatu (khisal) au (khilal), hivyo lolote watakalojibu, lipokeeni kutoka kwao na acheni kuwapiga vita. Waalikeni kwenye Uislamu; wakiitikia kwenu, pokeeni kutoka kwao na acheni kuwapiga vita. Kisha waiteni wahame kutoka nchi yao kwenda nchi ya Muhajirina. Waarifuni kwamba wakifanya hivyo, basi watapata (haki) yale wanayopata Muhajirina, na watabeba (wajibu) yale wanayobeba Muhajirina. Wakikataa kuhama, waarifuni kwamba wao ni kama Waislamu wa Kibedui; hukumu ya Mwenyezi Mungu inayowahusu waumini inawahusu pia wao, lakini hawana ngawira wala nyara isipokuwa wakipigana pamoja na Waislamu. Wakikataa, waombeni jizya; wakiitikia kwenu, pokeeni kutoka kwao na acheni kuwapiga vita. Wakikataa, tafuteni msaada kwa Mwenyezi Mungu dhidi yao na wapigeni vita." Hadithi hizi mbili zinaeleza wazi kwamba Jihadi ni kuanzisha mapigano. Na Mtume ﷺ alianzisha mapigano dhidi ya Hawazin huko Hunayn, Thaqif huko Taif, na Warumi wa Byzantium huko Mu'tah na Tabuk. Pia alitoka kwenda kupigana vita ishirini na saba (ghazwat, vita vilivyoongozwa na Mtume ﷺ) katika miaka tisa, mbali na misafara (iliyoongozwa na Maswahaba)."

'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).

Kuhusu Ijma' ya Maswahaba, kwamba jihadi ni kupigana katika njia ya Allah ili kueneza Uislamu, na kwamba ni kuanzisha mapigano, ushindi wa Iraq, Uajemi, Ash-Sham, Misri, Afrika Kaskazini, Khurasan, Kabul, Sijistan n.k. unatosha kuthibitisha hilo. Wakopti wa Misri hawakuwashambulia Waislamu, wala Waberber na Dailem hawakuwashambulia. Nchi hizi zote zilitekwa wakati wa Maswahaba, nao ndio walioanzisha mapigano dhidi yao na kuzitwaa nchi hizi. Baada ya hayo, je, kuna nafasi ya kusema kwamba jihadi ni vita vya kujihami tu, na kwamba hakuna vita vya kushambulia katika Uislamu?

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?