The text of the Qur'an does not explicitly define Jihad, but the translators did, in their footnote

to 2.190. The footnote lists the benefits of performing Jihad and the costs of abandoning it. https !!archi"!stream!#nglishTranslation$fThe%obleQuran&y Ta'i(d)in*l+ilali*nd,uhsin-han!The.+oly.Quran.#nglish/page!n01!mode!2up

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holy fighting in *llah's cause utmost importance obligatory duty on e"ery ,uslim  1slam is established  *llah's 2ord superior  1slam is propagated  *bandonment  1slam is destroyed  ,uslims become ingerior  hono lost'  land stolen  rule and authority "anish

holy fighting
3hat ma4es 2ar holy5 *llah ordained it for ,uslims in 2.216. 2:216. Jih7d 8holy fighting in *ll7h's 9ause: is ordained for you 8,uslims: though you disli4e it, and it may be that you disli4e a thing 2hich is good for you and that you li4e a thing 2hich is bad for you. *ll7h 4no2s but you do not 4no2. *llah commanded ,uslims to perform it. 8:39. *nd fight them until there is no more ;itnah 8disbelief and polytheism i.e. 2orshipping others besides *ll7h: and the religion 82orship: 2ill all be for *ll7h *lone <in the 2hole of the 2orld =. &ut if they cease 82orshipping others besides *ll7h:, then certainly, *ll7h is *ll>?eer of 2hat they do. 9:29. ;ight against those 2ho 81: belie"e not in *ll7h, 82: nor in the @ast )ay, 8A: nor forbid that 2hich has been forbidden by *ll7h and +is ,essenger 8B: and those 2ho ac4no2ledge not the religion of truth 8i.e. 1sl7m: among the people of the ?cripture 8Je2s and 9hristians:, until they pay the JiCyah 2ith 2illing submission, and feel themsel"es subdued. ,oe confirmed the Jihad imperati"e. Sahih Bukhari Volume 1, Book 8, Number 387: %arrated *nas bin ,ali4 *llah's *postle said, " ha!e been or"ere" to fight the #eo#le till they $ay: %None ha$ the right to be &or$hi##e" but 'llah(% 'n" if they $ay $o, #ray like our #rayer$, fa)e our *ibla an" $laughter a$ &e $laughter, then their bloo" an" #ro#erty &ill be $a)re" to u$ an" &e &ill not interfere &ith them e+)e#t legally an" their re)koning &ill be &ith 'llah(D %arrated ,aimun ibn ?iyah that he as4ed *nas bin ,ali4, D$ *bu +amCaE 3hat ma4es the life and property of a person sacred5D +e replied, D3hoe"er says, '%one has the right to be 2orshipped but *llah', faces our Qibla during the prayers, prays li4e us and eats our slaughtered animal, then he is a ,uslim, and has got the same rights and obligations as other ,uslims ha"e.D

,oe also told us 2hat 2ould profane his holy 2ar embeCCling spoils, 4illing children and mutilating bodies. #mbeCClement is $tealing from 'llah, )hil"ren are $#oil$ but the prohibition on mutilation seems to conflict 2ith 8(12. Sahih ,u$lim Book -19, Number .29.: 1t has been reported from ?ulaiman b. &uraid through his father that 2hen the ,essenger of *llah 8may peace be upon him: appointed anyone as leader of an army or detachment he 2ould especially exhort him to fear *llah and to be good to the ,uslims 2ho 2ere 2ith him. +e 2ould say ;ight in the name of *llah and in the 2ay of *llah. ;ight against those 2ho disbelie"e in *llah. ,a4e a holy 2ar, do not embeCCle the spoilsF do not brea4 your pledgeF and do not mutilate 8the dead: bodiesF do not 4ill the children. 3hen you meet your enemies 2ho are polytheists in"ite them to three courses of action. 1f they respond to any one of these, you also accept it and 2ithold yourself from doing them any harm. 1n"ite them to 8accept: 1slamF if they respond to you, accept it from them and desist from fighting against them. Then in"ite them to migrate from their lands to the land of ,uhairs and inform them that, if they do so, they shall ha"e all the pri"ileges and obligations of the ,uhaGirs. 1f they refuse to migrate, tell them that they 2ill ha"e the status of &edouin ,uilims and 2ill be subGected to the 9ommands of *llah li4e other ,uslims, but they 2ill not get any share from the spoils of 2ar or ;ai' except 2hen they actually fight 2ith the ,uslims 8against the disbelie"ers:. f they refu$e to a))e#t $lam, "eman" from them the /i0ya( f they agree to #ay, a))e#t it from them an" hol" off your han"$( f they refu$e to #ay the ta+, $eek 'llah%$ hel# an" fight them((.

'llah%$ )au$e
To ma4e his 2ord superior only *llah has the right to be 2orshiped. $bser"e the terminal condition in H.A9 a monopoly on 2orship. The issue is one of 1slamic dominance. 9:33. 1t is +e 3ho has sent +is ,essenger 8,uhammad : 2ith guidance and the religion of truth 81sl7m:, to ma4e it superior o"er all religions e"en though the ,ushri4In 8polytheists, pagans, idolaters, disbelie"ers in the $neness of *ll7h: hate 8it:. Sahih BukharVolume 4, Book 52, Number 65
: Narrated Abu Musa: A man came to the Prophet and asked, "A man fights for war booty; another fights for fame and a third fights for showing off; which of them fights in *llah's 9ause5" The Prophet said, "He who fights that A ah!s "ord #i$e$ %s am& shou d be superior, fights in *llah's 9ause$"

utmo$t im#ortan)e
Jihad is the highest pea4 of 1slam the Dapex of its humpD. http !!"!22!items!JamiaTirmidhi?unan*l>tirmidhi!16J6H0B6>Jami>a>Tirmidhi> ?unan>alTirmidhi.pdf/pageK1290 Then, he said, L?hall 1 not inform you of the head and pillar of the issue and the apex of

its hump5M 1 said, N9ertainly, $ ,essenger of *llah 8?*3: .M +e said, L1ts head is 1slam, its pillar is ?alah and the a#e+ of it$ hum# i$ 1iha".M Then he said, L?hall 1 not tell you about the root of thatM5 1 said, L9ertainly, $ ,essenger of *llah 8?*3:EM +e held his tongue and said, L-eep it in chec4.M 1 as4ed, L?hall 2e be ta4en to tas4 for 2hat 2e spea4 2ith itM5 +e said, L,ay your mother 2eep at you, $ ,uOadhE 3ill people be cast in hell on their faces or on their nostrils except as the conse'uence of their tongues5M <*hmed 22>JJ,1bn ,aGah A9JA=

original religion
Jihad is the Doriginl religionD of 1slam. 1t is an alternati"e source of income superior to trade, commerce and agriculture. *bandoning Jihad brings do2n a curse on ,uslims. Sunan Abu Dawid Book 23, Number 3455: %arrated *bdullah ibn (mar 1 heard the *postle of *llah, say 2hen you enter into the inah tran$a)tion, hol" the tail$ of o+en, are #lea$e" &ith agri)ulture, an" gi!e u# )on"u)ting 1iha" 3$truggle in the &ay of 'llah4( 'llah &ill make "i$gra)e #re!ail o!er you, an" &ill not &ith"ra& it until you return to your original religion( htt#:55&&&(6urane+#lorer()om57a"ith58ngli$h57a"ith5"a&u"5-23(3.99(html

/iha" a$ghar
Practitioners of al>ta'utta claim that 'ital is the lesser Jihad, inferior to Jihad an>%afs. 1 as4 them to sho2 me the canonical ahadith 2herein Jihad an>nafs is exemplified. #ach of the maGor collections has a boo4 of Jihad, 1 in"ite you to search them for examples of the greater Jihad.  htt#:55&&&(6urane+#lorer()om57a"ith58ngli$h57a"ith5bukhari5--.(-92(-.1(html  htt#:55&&&(6urane+#lorer()om57a"ith58ngli$h57a"ith5bukhari5--.(-93(32.(html  htt#:55&&&(6urane+#lorer()om57a"ith58ngli$h57a"ith5bukhari5--9(-99(289(html  htt#:55&&&(6urane+#lorer()om57a"ith58ngli$h57a"ith5mu$lim5-19(.292(html  htt#:55&&&(6urane+#lorer()om57a"ith58ngli$h57a"ith5malik5-21(-21(--1(--1(html  htt#:55&&&(6urane+#lorer()om57a"ith58ngli$h57a"ith5"a&u"5-1.(2.73(html  htt#:55ia6--9-9(u$(ar)hi!e(org5225item$5/amia:irmi"hiSunan'l;tirmi"hi516768-.6;/ami;a; :irmi"hi;Sunan;al:irmi"hi(#"f<#age=737  htt#:55&&&(2mu$lim$()om5book$5>iya";?$;Saliheen(#"f<#age=372  htt#:55&&&(kalamullah()om5Book$58+)lu$i!e5Sunan;an;Na$a;i;Vol;.;8ngli$h(#"f<#age=19  htt#:55&&&(ar)hi!e(org5"o&nloa"5Sunan bn,a1ah9Vol(Set5Sunan; bn;,a1ah;Volume;.; 8ngli$h(#"f<#age=.1

legal "efinition
*ccordinng to The Qeliance of the Tra"eller, Jihad is 2ar against non>,uslims. 1 am unable to explain the omission of H.12, 60 R 9.0, 29 R 12A. @9(-: /iha" 8$ /iha" mean$ to &ar again$t non;,u$lim$, and is etymologically deri"ed from the 2ord muGahada signifying 2arfare to establish the religion. *nd it is the lesser Gihad. *s for the greater Gihad, it is spiritual 2arfare against the lo2er self 8nafs:, 2hich is 2hy the Prophet 8*llah bless him and gi"e him peace: said as he 2as returning from Gihad. SS3e ha"e returned from the lesser Gihad to the greater Gihad.'' The scriptural basis for Gihad, prior to scholarly consensus 8def bJ: is such -oranic "erses as >1> SS;ighting is prescribed for you'' 8-oran 2:216:F >2> SS?lay them 2here"er you find them'' 8-oran .:89:F >A> SS;ight the idolators utterly'' 8-oran 9 A6:F and such hadiths as the one related by Bukhari and ,u$lim that the Prophet 8*llah bless him and gi"e him peace: said SS1 ha"e been commanded to fight people until they testify that there is no god but *llah and that ,uhammad is the ,essenger of *llah, and perform the prayer, and pay Ca4at. 1f they say it, they ha"e sa"ed their blood and possessions from me, except for the rights of 1slam o"er them. *nd their final rec4oning is 2ith *llah''F and the hadith reported by ,uslim, SSTo go forth in the morning or e"ening to fight in the path of *llah is better than the 2hole 2orld and e"erything in it.'')etails concerning Gihad are found in the accounts of the military expeditions of the Prophet 8*llah bless him and gi"e him peace:, including his o2n martial forays and those on 2hich he dispatched others. The former consist of the ones he personally attended, some t2enty>se"en 8others say t2enty>nine: of them. +e fought in eight of them, and 4illed only one person 2ith his noble hand, (bayy ibn -halaf, at the battle of (hud. $n the latter expeditions he sent others to fight, himself remaining at ,edina, and these 2ere forty>se"en in number.:

in1ure" or kille"
+o2 does one suffer inGury or death in the struggle against his ego and temptations5 3:139. ?o do not become 2ea4 8against your enemy:, nor be sad, and you 2ill be superior 8in "ictory: if you are indeed 8true: belie"ers. A 1B0. 1f a 2ound 8and 4illing: has touched you, be sure a similar 2ound 8and 4illing: has touched the others. *nd so are the days 8good and not so good:, 3e gi"e to men by turns, that *ll7h may test those 2ho belie"e, and that +e may ta4e martyrs from among you. *nd *ll7h li4es not the T7limIn

8polytheists and 2rongdoers:. 3:1.1. *nd that *ll7h may test 8or purify: the belie"ers 8from sins: and destroy the disbelie"ers. A 1B2. )o you thin4 that you 2ill enter Paradise before *ll7h tests those of you 2ho fought 8in +is 9ause: and 8also: tests those 2ho are *s>?7birin 8the patient ones, etc.:5 A 1BA. Uou did indeed 2ish for death 8*sh?hah7dah > martyrdom: before you met it. %o2 you ha"e seen it openly 2ith your o2n eyes. A 1BB. ,uhammad 8: is no more than a ,essenger, and indeed 8many: ,essengers ha"e passed a2ay before him. 1f he dies or is 4illed, 2ill you then turn bac4 on your heels 8as disbelie"ers:5 *nd he 2ho turns bac4 on his heels, not the least harm 2ill he do to *ll7h, and *ll7h 2ill gi"e re2ard to those 2ho are grateful. A 1B0. *nd no person can e"er die except by *ll7h's @ea"e and at an appointed term. *nd 2hoe"er desires a re2ard in 8this: 2orld, 3e shall gi"e him of itF and 2hoe"er desires a re2ard in the +ereafter, 3e shall gi"e him thereof. *nd 3e shall re2ard the grateful.

#ur#o$e of /iha"
1n A.1B1, *llah declares t2o purposes of Jihad to test the ,uslims, separating belie"ers from hypocrites, and destroy disbelie"ers. 1n 9.AA he declared another purpose to ma4e his 2ord superiorF so that 1slam 2ill dominate the 2orld. There is a fourth purpose, 2hich ,uslims do not 2ant you to 4no2 about. 1t is not explicitly declared in the canonical texts, but it is exposed to those 2ho 4no2 2here to loo4 for clues. $ne crucial hadith has been bo2dleriCed from the on line "ersion of -han's translation of ?ahih &u4hari. *isha &e2ley did not bo2dleriCed it, but does not pro"ide named anchors so 1 can not lin4 directly to it,. 1t is mentioned from 1bn '(mar from the Prophet, may *llah bless him and grant him peace, D,y pro"ision has been placed under the shado2 of my spear, and abasement and humility ha"e been placed on the one 2ho disobeys my command.D Aha#ter 61( Book of /iha"

an" ,ilitary 8+#e"ition$
That saying means that ,oe got his li"ing 2ith his spear, and not by hunting 2ild game. 3hen ,oe commands you to con"ert or pay extortion, you 2ill be humiliated and abased if you refuse. 1bn +aGar confirms the fatal fact in ;ath al>&ari. Voogle Translate does not 2or4 2ell 2ith *rabic, but the text in the red box is clear enough. <Page 1B0 has been dissected in detail in a ne2 file +edaya 2.1B0 *nnotated.

S ,ost of ,oe's extortion letters are ambiguous, lea"ing the details to the imagination. $ne of them stands out for its extreme clarity. Pay extortion or get plundered. htt#:55&&&($oebratie(nl5religie5ha"ith5 bnSa"(html<-1(2(73(3 Wolume 1, Parts 11.JA.A

They said The *postle of *llah, may *llah bless him, 2rote to Uuhannah 1bn QubbXh and 8other: chiefs of the people of *ylah Uou are safe. 1 praise *llah before youF there is no Vod but +e. 1 2ill not fight against you unless 1 2rite to you 8in ad"ance:. ?o, Goin the fold of 1slam or <P. 29= pay the GiCyah. $bey *llah and +is *postle and the messengers of +is *postle, honour them and dress them in nice clothes, other than the uniform of the ghaCis. Pro"ide Tayd 2ith good clothes. 1f my messengers 2ill be pleased 2ith you, 1 shall also be pleased 2ith you. The GiCyah is a 4no2n thing. 1f you li4e that, peace might pre"ail o"er the land and seaF you should obey *llah and +is *postle. Uou 2ill not be re'uired to pay dues you ha"e been paying to the *rabs and the '*Gamis, and you 2ill pay the dues to *llah and +is *postle. 1f you send them 8my messengers: bac4 and do not please them, 1 shall not accept anything from you, and shall &age &ar again$t you an" make your young one$ )a#ti!e an" $hall $tay your el"er$. Werily, 1 am the *postle of *llah to communicate the truth. 1 belie"e in *llah, +is &oo4s and +is *postles. 1 belie"e in ,asih 1bn ,aryam 8,essiah son of ,ary: 2ho is +is 2ord, to be +is *postle. 9ome to me before you face the e"il. 1 ha"e gi"en ad"ice to my messengers about your affairs. Pay three 2asag 83asa' is a camel>loade'ual to sixty saSs, each saS being e'ual to four mudds, and each mudd is e'ual to 1>1!A lbs., thus a 2asa' is e'ual to nearly four maunds of Pa4istan.: of barley to +armalah. Werily, +armalah has recommended your case. +ad there been no *llah and this 8recommendation: 1 2ould not ha"e had any correspondence 2ith you and you 2ould ha"e seen armies marching against you. 1f you obey my messenger, "erily, *llah is your defender and 8also: ,uhammad and those 2ho follo2 him. Werily, my messengers are ?hurahbil, (bayyi, +armalah and +urayth lbn Tayd al>TY'i. 1f they conclude a treaty, 1 shall appro"e of it and you 2ill be under the guarantee of *llah and *llah's *postle ,uhammad. ?alXm to you. 1f you obey, you should arrange pro"isions for the people of ,a'na to go to their land.

$#oil$ of &ar
To 2hom do the spoils belong5 To *llah and his ,essenger. +o2 many capti"e 2omen can a stone idol rape5 +o2 many stolen sheep, goats, camels and dates can a stone idol eat5 8:1. They as4 you 8$ ,uhammad : about the spoils of 2ar. ?ay DThe spoils are for *ll7h and the ,essenger.D ?o fear *ll7h and adGust all matters of difference among you, and obey *ll7h and +is ,essenger 8,uhammad :, if you are belie"ers. 8:.1. *nd 4no2 that 2hate"er of 2ar>booty that you may gain, "erily one>fifth 81!0th: of it is assigned to *ll7h, and to the ,essenger, and to the near relati"es <of the ,essenger 8,uhammad :=, 8and also: the orphans, *l>,as74in 8the poor: and the 2ayfarer, if you ha"e belie"ed in *ll7h and in that 2hich 3e sent do2n to $ur sla"e 8,uhammad : on the )ay of criterion 8bet2een right and 2rong:, the )ay 2hen the t2o forces met 8the battle of &adr: > *nd *ll7h is *ble to do all things. Sahih ,u$lim Book -19, Number .327 :he $#oil$ of &ar &ere not ma"e la&ful for any #eo#le before u$, :hi$ i$ be)au$e 'llah $a& our &eakne$$ an" humility an" ma"e them la&ful for u$.

*llah tells us 2hat he 2ants genocide, and 2hat ,oe 2ants ransom money. The price of ,oe's admission to the celestial bordello is great slaughter, but he is more interested in ransom for capti"es. *llah 2ants to get ,oe into Jannah 2ith genocide. 8:67. 1t is not for a Prophet that he should ha"e prisoners of 2ar 8and free them 2ith ransom: until he had made a great slaughter 8among his enemies: in the land. Bou "e$ire the goo" of thi$ &orl" 8i.e. the money of ransom for freeing the capti"es:, but *ll7h desires 8for you: the +ereafter. *nd *ll7h is *ll>,ighty, *ll>3ise.

)onfirming Shari%ah
*l>?ayir The 1nstitutes, the ninth boo4 of the second "olume of +edayam lays out the la2s of Jihad according to the +anifi school of 1slamc la2. 3hile liars assert that 1slam forbids attac4ing innocent people and fights exclusi"ely in self defense, +edaya sets the record straight not belie"ing in *llah is an e"il 2hich must be extirpated by death or con"erion to 1slam. 1nfidels may be attac4ed 2ithout pro"ocation. 3ar must be carried on by some party of the ,uslims at all times. 1f Jihad is neglected in any year 2hen it is possible, all 2ho 4no2 of the obligation are in sin. The 2ido2s, orphans and property of infidels are plunder for ,uslims, but they 2ant us to belie"e that Jihad is purely for *llah's good pleasure in ma4ing 1slam rule the 2orld. JiCya is a species of punishment for infidelityF a payment in lieu of destruction . Pagan *rabs are not eligible for JiCya, they must be con"erted or 4illed. htt#:55&&&(ar)hi!e(org5$tream5he"ay$orgui"e--hamigoog<#age5n1935mo"e51u#


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Crayer: to &hom D for &hatE
Qemember 2hat ,oe 2anted fron H.6J, Dthe good of this 2orldD, meaning ransom money5 &ear that in mind 2hile reading this 'uote from The Life of Muhammad. The 'uote begins at the bottom of page 010.

one 2hom 1 do not suspect told me from '*tl' b. *bfi ,rm#n al> *slami from his father from *bn ,u'atiib b. '*mr thnt 2hen the apostle loo4ed do2n on -haybar he told hts companions, among 2hom 1 2as one, to stop. Thrn he sad '0 Vod, @ord of the hea"es and 2hat they o"ershado2 JiJ *nd @ord of the lands and 2hat they ma4e to gro2 *nd @ord of the de"ils md 2hat into error they thro2 *nd @ord of the 2ind. and 2hat they 2inno2, 2e as4 Thee for thr good of this to2n and the good of its people and the good of 2hat isn in it, and 2e ta4e refuge m Thee from its e"il end the e"il of 1ts people and the e"il that is in it. .;or2ard m the name of *llah' +e used to say that of e"ery to2n hc entered. http !!archi"!do2nload!1bn1sha'>?iratuQasul*llah>translator*.Vuillaume!1bn1sha'> ?iratQasul*llah.pdf/pageK2H0 ,oe prayed to the lord of the de"ils, as4ing to be gi"en the people of the to2n and their property as plunder. *t the battle of &adr, he prayed to be gi"en the ,eccan cara"an Da$ a #reyD. *t -haybar +e said '0 Vod, Uou 4no2 ,their condition and that they ha"e no strength, and that 1 ha"e nothing to gi"e them, so )on6uer for them the 2ealthiest of the forts 2ith the richest food '

the goo" ne&$
*ccording to Tafsir 1bn -athir, the good ne2s is that ,uslims 2ill con'uer the people of the boo4, the 4no2n 2orld and the entire 2orld.   

fight &hoE
    "&ho are fighting them" "tho$e &ho fight you" "tho$e &ho ha!e "i$belie!e"" "tho$e &ho 314 belie!e not in 'llFh, 324 nor in the Ga$t Hay, 334 nor forbi" that &hi)h ha$ been forbi""en by 'llFh an" 7i$ ,e$$enger 3.4 an" tho$e &ho a)kno&le"ge not the religion of truth 3i(e( $lFm4 among the #eo#le of the S)ri#ture"  "tho$e of the "i$belie!er$ &ho are )lo$e to you" Three out of fi"e direct references command ,uslims to 2age 2ar against disbelie"ers 2ith no mention of being attac4ed first DThose 2ho fight youD can mean those 2ho defend themsel"es 2hen you attac4 them. *l>,iCan is a ?hi'ia tafsir 2hich explains H.12 R 9.29 and 2.190 in the same context. Qead it here. This "erse is similar to the "erse *nd fight 2ith them until there is no mischief 8disbelief:, and the religion be only for *llahF but if they desist, then "erily *llah sees 2hat they do. *nd if they turn bac4, then 4no2 that *llah is your ,asterF The ,ost #xcellent ,aster and the ,ost #xcellent +elper 8H A9> B0:.

This "erse sho2s that it is obligatory to call them to the right path before the 2ar. 1f they accept the call, there 2ill be no fightingF but if they reGect it then there is no ,aster except *llah, and +e is the most excellent ,aster and the most excellent +elperF +e helps his belie"ing ser"ants. 1t is 4no2n that fighting is prescribed so that the religion be only for *llah. ?uch a fighting cannot be started until the ad"ersaries are first in"ited to come onto the right path, i.e. the religion based upon monotheism. ?ome people 2rote that this "erse 2as abrogated by the "erse ;ight those 2ho do not belie"e in *llah, nor in the latter day, nor do they prohibit 2hat *llah and +is *postle ha"e prohibited, nor follo2 the religion of truth, from among those 2ho 2ere gi"en the &oo4, until they pay the GiCyah 8tributory tax: 2ith their hand 2hile they are in a state of subGection 89 29:. &ut there is no 'uestion of either "erse abrogating the other, because they deal 2ith different subGects. The "erse under discussion is, as explained earlier, about the ,eccan polytheists and does not co"er the People of the &oo4 2ho are referred to in "erse 9 29. *nd the religion be only for *llah means that idol 2orship be abolished and the oneness of *llah be accepted. The people of the &oo4 do belie"e in $ne 9reator, 3e 4no2 their belief is in reality disbelief as *llah says that they do not belie"e in *llah, nor in the latter day, nor do they prohibit 2hat *llah and +is *postle ha"e prohibited, nor follo2 the religion of truth. &ut 1slam is content 2ith their mere profession of monotheism. Iighting &ith them &a$ or"aine" not to make them belie!e in monothei$m, but $im#ly $o that they might #ay tribute to the ,u$lim$, thu$ rai$ing the true )ree" abo!e their )ree" an" making $lam !i)toriou$ o!er all religion$( Tafsir 1bn -athir is a standard ?unni exegesis. ?ee ho2 it explains 9.29. Qead it all here. This honorable *yah 2as re!eale" &ith the or"er to fight the Ceo#le of the Book,... 'llah )omman"e" 7i$ ,e$$enger to fight the Ceo#le of the S)ri#ture$, /e&$ an" Ahri$tian$, on the ninth year of +iGrah, and he prepared his army to fight the Qomans and called the people to Jihad announcing his intent and destination.

$emanti) game
3ords mean 2hat ,uslims 2ant them to mean, not 2hat 2e assume them to mean.  D1slam forbids 4illing innocentsD  DTerrorism is harram.D

2ho i$ inno)entE
$nly ,uslims. #"eryone 2ho does not belie"e in *llah is 2aging 2ar against himF a rebel 2ho deser"es to be 4illed. .(92 explicitly prohibits 4illing a belie"er. ,uslims 'uote 9(32, 2hich mimics the Talmud, e'uating 4illing an indi"idual to genocide but they ne"er 'uote 0.AA 2hich proscribes hudud for Dwaging war against Allah and his ,essengerD. That significant term is defined by Tafsir 1bin -athir to inc ude disbe ief. #"eryone 2ho does not belie"e in *llah and submit to 1slam is liable to be executed. ?croll up and re> read pages 212>216 of +edaya, 2ith close attention to the highlighted paragraphs.

terrori$m i$ a $a)rament
    D2e $hall )a$t terrorD D &ill )a$t terrorD D'llah((( )a$t terrorD D7e )a$t terrorD

terrori$m i$ an im#erati!e
 Dto $trike terrorD  Dto terrify therebyD

terrori$m i$ a "ee" of righteou$ne$$
 . ..Dnor they ta4e any step to raise the anger of disbelie"ers nor inflict any inGury upon an enemy but is 2ritten to their credit as a deed of righteousness.D...

,oe &a$ a terrori$t
 ...Dyou 3belie!er$ in the @nene$$ of 'llFh ; $lFmi) ,onothei$m4 are more a&ful a$ a fear in their 3/e&$ of BanJ 'n;Na"Jr4 brea$t$ than 'llFh.D...  D'llah ma"e me !i)toriou$ by a&eD  D ha!e been ma"e !i)toriou$ &ith terror" To see more detail, including brief 'uotes from and lin4s to the ?ira, 2hich sho2 ho2 ,oe cast terror into the hearts of his "ictims, see this blog post htt#:55)ru$a"er$armory(blog$#ot()om52-1.5-25terrori$m; )annot;an";$houl";not;be(html . Qead each of these citations, memoriCe them, store the "ital clauses 2ith lin4s so that you can thro2 them in the faces of liars at e"ery opportunity. 3:191, 8:12,39,97,6-,69,67, 9:9,29,38, 39,111,12-,123, 33:26,27, .7:.,.9:19, 99:2,13, 61:1-;13F ?ahih &u4hari 1(7(331 R .(92(22-.