Jihad/Jihad as Warfare

==Jihad as warfare==
The Qur'an asserts that if the use of force would not have been allowed in curbing the evils by nations, the disruption and disorder caused by insurgent nations could have reached the extent that the places of worship would have become deserted and forsaken. As it states:
Javed Ahmed Ghamidi divides just warfare into two types:
# Against injustice and oppression
# Against the rejecters of truth after it has become evident to them
The first type of Jihad is generally considered eternal, but Ghamidi holds that the second is specific to people who were selected by God for delivering the truth as an obligation. They are called witnesses of the truth (Arabic:, see also Itmam al-hujjah); the implication being that they bear witness to the truth before other people in such a complete and ultimate manner that no one is left with an excuse to deny the truth. There is a dispute among Islamic jurists as to whether the act of being "witness" was only for the Companions of Muhammad or whether this responsibility is still being held by modern Muslims, which may entitle them to take actions to subdue other Non-Muslim nations. Proponents of Companions of Muhammad as being "the witness" translate the following verse only for the Companions while others translate it for the whole Muslim nation.Sayyid Abul Ala Maududi, The Meaning of the Qur'an (tafsir), commentary on verse 2:143. As in Qur'an:
Similarly, proponents of Companions of Muhammad as being "the witness" present following verse to argue that the Companions were chosen people as witnesses just as God chooses Messengers from mankind. As in Qur'an:
Following is the first verse of the Qur'an in which the Companions of Muhammad, who had migrated from Mecca, were given permission to fight back if they were attacked:
The reason for this directive in Medina instead of Mecca considered by most Muslim scholars is that without political authority armed offensives become tantamount to spreading disorder and anarchy in the society. As one of Islamic jurist writes:
=== Directive of warfare ===
The directive of the Jihad given to Muslims in Qur'an is:
These verses told Muslims that they should not merely fight the Banu Quraish if they resist them in offering Hajj, but the Qur'an goes on to say that they should continue to fight them until persecution is uprooted and Islam prevails in the whole of Arabia. Initially Muslims were required to fulfill this responsibility even if the enemy was 10 times stronger. Afterwards, the Qur'an reduced the burden of this responsibility. As in Qur'an:
Some interpret above verses that Jihad never becomes obligatory unless the military might of the Muslims is up to a certain level. In the times of Muhammad, when large scale conversions took place in the later phase, the Qur'an reduced the Muslim to enemy ratio to 1:2. It seems that Muslims should not only consolidate their moral character, but it is also imperative for them to build their military might if they want to wage Jihad when the need arises. The Qur'an gave a similar directive to Muslims of Muhammad times in the following words: 
While other scholars consider the later command of ratio 1:2 only for a particular time.Sayyid Abul Ala Maududi. Tafhim al-Qur'an. Verse 8:66
A policy was adopted regarding the extent of requirement that arose in wars that the Muslims had to fight. In the battles of Badr, Uhud and Tabuk, the responsibility was much more and each Muslim was required to present his services as a combatant. As in Qur'an:
Qur'an also states that turning backs in the battle field, except for tactical purposes, is a big sin and will bring wrath of God.Amin Ahsan Islahi, Tadabbur-i-Qur'an, 2nd ed., vol. 3, (Lahore: Faran Foundation, 1986), pp. 450-1 As in Qur'an:
=== The driving force ===
Islamic scholars agree that Jihad should not be undertaken to gratify one's whims nor to obtain wealth and riches. Many also consider that it must also not be undertaken to conquer territories and rule them or to acquire fame or to appease the emotions of communal support, partisanship and animosity. On the contrary, it should be undertaken only and only for the cause of Allah as is evident from the words. As in Qur'an:
Prophet Muhammad, at various instances, also explained very forcefully this purport of the Qur'an:
* Abu Musa Ash‘ari (rta) narrates that once a person came to the Prophet (sws) and said that some people fight for the spoils of war, some for fame and some to show off their valor; he then asked the Prophet (sws): “Which one of them fights in the way of Allah”. The Prophet (sws) replied: “Only that person fights in the way of Allah who sets foot in the battlefield to raise high the name of Allah”. Sahih Bukhari 2810
* Abu Hurayrah (rta) narrates from the Prophet (sws): “I swear by the Almighty that a person who is wounded in the way of Allah – and Allah knows full well who is actually wounded in His way – he would be raised on the Day of Judgement such that his colour be the colour of blood with the fragrance of musk around him”. Sahih Bukhari 2803
* Ibn Jabr narrates from the Prophet (sws): “A person whose feet become dust ridden because of [striving] in the way of Allah will never be touched by the flames of Hell”. Sahih Bukhari 2811
* Sahal Ibn Sa‘ad says that the Prophet (sws) once said: “To reside in a border area for a day to protect [people] against an enemy [invasion] is better than this world and everything it has”. Sahih Bukhari 2892.
Similarly as a reward for participation in such a strive, the Qur'an states:
=== Ethical limits ===
Islamic Law, based upon the Quran and practices of Muhammad has set down a set of laws to be observed during the lesser Jihad.
Qur'an forbids fighting in sacred month and similarly within the boundaries of Haram. But if non-Muslims disregard these sanctities, Muslims are asked to retaliate in equal measure.Amin Ahsan Islahi, Tadabbur-i-Qur'an, 2nd ed., vol. 3, (Lahore: Faran Foundation, 1986), pp. 479-80 It is stated in Qur'an:
Observance of treaties and pacts is stressed in Qur'an. When some Muslims were still in Mecca, and they couldn't migrate to Medina, the Qur'an stated:
Similar reports are attributed to Muhammad:
*Abu Sa‘id (rta) narrates from the Prophet (sws): “On the Day of Judgment, to proclaim the traitorship of a traitor and the betrayal of a person who betrayed his words, a flag shall be hoisted which would be as high as [the extent of his] traitorship”, and [the Prophet (sws) also said]: “Remember that no traitor and betrayer of promises is greater than the one who is the leader and ruler of people”. Sahih Muslim 1738
The basic principle in fighting in the Quran is that other communities should be treated as one's own. Fighting is justified for legitimate self-defense, to aid other Muslims and after a violation in the terms of a treaty, but should be stopped if these circumstances cease to exist.Patricia Crone, Encyclopedia of the Qur'an, War article, p.456. Brill PublishersMicheline R. Ishay, The History of Human Rights: From Ancient Times to the Globalization Era, University of California Press, p.45Sohail H. Hashmi, David Miller, Boundaries and Justice: diverse ethical perspectives, Princeton University Press, p.197Douglas M. Johnston, Faith-Based Diplomacy: Trumping Realpolitik, Oxford University Press, p.48 The principle of forgiveness is reiterated in between the assertions of the right to self-defence. 
During his life, Muhammad gave various injunctions to his forces and adopted practices toward the conduct of war. The most important of these were summarized by Muhammad's companion, Abu Bakr, in the form of ten rules for the Muslim army:Aboul-Enein and Zuhur, p. 22
These injunctions were honored by the second Caliph, Umar, during whose reign (634–644) important Muslim conquests took place.Nadvi(2000), pg. 519 These principles were also honoured during the Crusades, as exemplified by sultans such as Saladin and al-Kamil. For example, after al-Kamil defeated the Franks during the Crusades, Oliverus Scholasticus praised the Islamic laws of war, commenting on how al-Kamil supplied the defeated Frankish army with food:
During the Battle of Siffin, the Caliph Ali stated that Islam does not permit Muslims to stop the supply of water to their enemy.Encyclopaedia of Islam (2005), p.204 In addition to the Rashidun Caliphs, hadiths attributed to Muhammad himself suggest that he stated the following regarding the Muslim conquest of Egypt:
The early Islamic treatises on international law from the 9th century onwards covered the application of Islamic economic jurisprudence, ethics and military jurisprudence to international law, and were concerned with a number of modern international law topics, including the law of treaties; the treatment of diplomats, hostages, refugees and prisoners of war; the right of asylum; conduct on the battlefield; protection of women, children and non-combatant civilians; contracts across the lines of battle; the use of poisonous weapons; and devastation of enemy territory.
=== Objectives of warfare ===
According to verses , the Qur'an implies two objectives:
#Uproot fitnah () or persecution
#Establish supremacy of God, through Islam, in the Arabian Peninsula
==== Against persecution ====
Directives for action against persecution and unbelief: 
Also:
Most Muslim scholars consider it an eternal directive and believe that all types of oppression should be considered under this directive.Concept of Dar Al-Islam and Dar Al-Harb, Islamonline.net. Similarly, if a group of Muslims commit unwarranted aggression against some of their brothers and does not desist from it even after all attempts of reconciliation, such a group according to the Qur'an should be fought with: 
When asked what to do in the event that Muslims did not have a state, Muhammad directed Muslims to dissociate themselves from all other groups: 
:I asked: If there is no state or ruler of the Muslims? He replied: In this situation, dissociate yourself from all groups, even if you have to chew the roots of a tree at the time of your death. Sahih Bukhari 7084
====Supremacy of Islam in the Arabian peninsula====
It is stated in Qur'an:
After Itmam al-hujjah (clarification of religion to the addressees in its ultimate form), Jews were subdued first, and had been granted amnesty because of various pacts. Those among them who violated these pacts were given the punishment of denying a Messenger of God. Muhammad exiled the tribe of Banu Qaynuqa to Khyber and that of Banu Nadir to Syria.Ibn Hisham, al-Sirah al-Nabawiyyah, 2nd ed., vol. 3, (Beirut: Daru’l-Khayr, 1995), pp. 40-2 / Ibid. vol. 3, pp. 151-160 The power they wielded at Khyber was crushed by an attack at their strongholds.Ibid., pp. 40-2 / Ibid., pp. 151-160 Prior to this, Abu al-Rafi and Ka'b ibn al-Ashraf were put to death in their houses.Ibid., pp. 43-8 / Ibn Sa‘ad, al-Tabaqatu’l-Kubra, vol. 2, (Beirut: Dar Sadir, 1960), p. 28 The tribe of Banu Qurayza was guilty of treachery and disloyalty in the battle of the Ahzab.Ibn Hisham, al-Sirah al-Nabawiyyah, 2nd ed., vol. 3, (Beirut: Daru’l-Khayr, 1995), pp. 180-2 When the clouds of war dispersed and the chances of an external attack no longer remained, Muhammad laid siege around them. When no hope remained, they asked Muhammad to appoint Sa'd ibn Mua'dh as an arbitrator to decide their fate. Their request was accepted. Since, at that time, no specific punishment had been revealed in the Qur'an about the fate of the Jews, Sa'd ibn Mua'dh announced his verdict in accordance with the Torah. As per the Torah, the punishment in such situations was that all men should be put to death; the women and children should be made slaves and the wealth of the whole nation should be distributed among the conquerors.Deuteronomy, 20:10-14Caesar E. Farah. Islam: Beliefs and Observances, pp.52 In accordance with this verdict pronounced, all men were executed.Ibn Hisham, al-Sirah al-Nabawiyyah, 2nd ed., vol. 3, (Beirut: Daru’l-Khayr, 1995), pp. 188-9 John Esposito writes that Muhammad's use of warfare in general was alien neither to Arab custom nor to that of the Hebrew prophets, as both believed that God had sanctioned battle with the enemies of the Lord.John Esposito(2005), Islam: The Straight Path, p.15
No other incident of note took place regarding the Jews until the revelation of At-Tawba, the final judgement, was declared against them:
This directive related to both the Jews and the Christians. The punishment mentioned in these verses is a show of lenience to them because they were originally adherents to monotheism. The story holds that they did not benefit from this lenience because, after Muhammad's death, they once again resorted to fraud and treachery.Sahih Bukhari, 2730Abu Yusuf, Kitab al-kharaj, Fasl fi’l-Fay wa al-Khiraj, (1302 AH), p. 42Ahmad Ibn Yahya al-Baladhuri, Futuhu’l-Buldan, (Qumm: Manshurat al-Arummiyyah, 1404 AH), p. 73Ibn Athir, Al-Kamil fi’l-Tarikh, 1st ed., vol. 2, (Beirut: Dar Beirut, 1965), p. 112 Consequently, the Jews of Khyber and the Christians of Najran were exiled once and for all from the Arabian peninsula by Umar. This exile actually fulfilled the following declaration of the Qur'an about them:
When the polytheists of Arabia had been similarly subdued, it was proclaimed in At-Tawba that in future no pact would be made with them. They would be given a final respite of four months and then they would be humiliated in retribution of their deeds and would in no way be able to escape from this punishment. After this time limit, the declaration is made in the Qur'an:
After the Treaty of Hudaybiyyah, Muhammad himself singled out nations by writing letters to them. In all, they were written to the heads of eight countries.The names of these heads of state are: 1. Negus of Abyssinia, 2. Maqawqas of Egypt, 3. Khusro Parvez of Persia, 4. Qaysar of Rome, 5. Mundhar Ibn Sawi of Bahrain, 6. Hudhah Ibn ‘Ali of Yamamah, 7. Harith Ibn Abi Shamr of Damascus, 8. Jayfar of Amman, see Muhammad as a diplomat Consequently, after consolidating their rule in the Arabian peninsula, the Companions launched attacks against these countries giving them two options if they wanted to remain alive: to accept faith or to accept a life of subjugation by paying Jizya. None of these nations were considered to be adherents to polytheism, otherwise they would have been treated in the same way as the Idolaters of Arabia.
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