"Many Muslim scholars speak of Islam as a religion of peace and not of violence. They say that the non-Muslims misunderstand the Quran verses about Jihad and the conduct of war in Islam violence and cruelties are not in the spirit of the Quran, nor are they found in the life of the Prophet, nor in the lives of saintly Muslims."The Quran expressly and unambiguously prohibits the use of coercion in faith because coercion would violate a fundamental human right, the right to a free conscience. A different belief system is not deemed a legitimate cause for violence or war under Islamic law. The Quran is categorical on this: "There shall be no compulsion in religion" (2:256); "Say to the disbelievers [that is, atheists, or polytheists, namely those who reject God] "To you, your beliefs, to me, mine" (109:1-6)" the war as described is "religious" in the sense that the enemies of the Muslims are described as "enemies of God" (8:57-62). In the Islamic telling of Cain and Abel, Abel tells his murderous brother that "If thou dost stretch thy hand against me to slay me, it is not for me to stretch my hand against thee to slay thee: for I do fear Allah". Some scholars, such as Jawdat Said, have identified this example of pacifism. One can argue that when the Quran's verses are read in context, it clearly appears that the Quran prohibits initial aggression, and allows fighting only in self-defence.
The Quran sanctions violence to counter violence. If one studies history of Arab tribes before Islam and fierce fighting they indulged in one would be convinced that the philosophy of passive resistance would not have worked in that environment. Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors.
— Quran 2:190
It is this part that shows that the clan of the dictators are not Muslims, but just the greedy lusting for power and control of the people. What better way to control them then to pretend that they are Muslims, have a group of well trained zombies around them who tell that all what the dictators do not like is against the wishes of Allah, well knowing that many cannot read or do not have the time or possibility to read the Qur’an. To Preserve that way their tied control of the people while enriching themselves. However, now a circle of fear had to be created to tidying the control in an age where information is possible in the hands of all. The killing and more to come of the 47 now sacrificed for the wealth of the dictators, with full support of the USA and the UK, who as such are also guilty on those murders, created that fear.
Let it be clear that we do not dispute the right to judge the dictators decisions, however as Allah instructed no Muslim should kill a Muslim. Imprison yes, killing NO. However, on the other hand, within its immediate and 7th-century historical context as we have seen in the early Islamic conquests of Arabia, Syria, Iraq, and Egypt. "Those who fight you" may also apply to any who resist the approach of an dictator hiding behind the cloak of Islam. The Qur’an justifies wars for self-defence to protect Islamic communities against internal or external aggression by non-Islamic populations, and wars waged against those who 'violate their oaths' by breaking a treaty". However, it concerned here Muslims not non-Islamic people, even when the dictators will make it look like this. However, the Prophet appointed Ali as his successor and not Abu Bakr. The last one (Abu Bakr illegal) took the power and makes the Arabs unite under the Islam. It is argued that the Quran has been used to direct Muslims to make all possible preparations to defend themselves against enemies.
identifies two verses in the Quran (9:5 and 9:29) that are called "sword verses" though he notes that the word 'sword' does not occur in the Quran. In particular, verse 9:5 from Surah At-Tawba is known as the Ayat al-sayf, Ayah of the Sword or The Sword Verse.
The Quran, chapter 9 (At-Tawba), verse 5:
But when the forbidden months are past, then fight and slay the Pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular prayers and practise regular charity, then open the way for them: for Allah is Oft-forgiving, Most Merciful.
During the affliction of Ibn Az-Zubair, two men came to Ibn 'Umar and said, "The people are lost, and you are the son of 'Umar, and the companion of the Prophet, so what forbids you from coming out?" He said, "What forbids me is that Allah has prohibited the shedding of my brother's blood." They both said, "Didn't Allah say, And fight then until there is no more affliction? " He said "We fought until there was no more affliction and the worship is for Allah (Alone while you want to fight until there is affliction and until the worship become for other than Allah." Narrated Nafi (through another group of sub-narrators): A man came to Ibn 'Umar and said, "O Abu Abdur Rahman! What made you perform Hajj in one year and Umra in another year and leave the Jihad for Allah' Cause though you know how much Allah recommends it?" Ibn 'Umar replied, "O son of my brother! Islam is founded on five principles, i.e. believe in Allah and His Apostle, the five compulsory prayers, the fasting of the month of Ramadan, the payment of Zakat, and the Hajj to the House (of Allah)." The man said, "O Abu Abdur Rahman! Won't you listen to why Allah has mentioned in His Book: 'If two groups of believers fight each other, then make peace between them, but if one of them transgresses beyond bounds against the other, then you all fight against the one that transgresses." And fight them till there is no more affliction (i.e. no more worshiping of others along with Allah)." Ibn 'Umar said, "We did it, during the lifetime of Allah's Apostle when Islam had only a few followers. A (Muslim) man would be put to trial because of his religion; he would either be killed or tortured. But when the Muslims increased, there was no more afflictions or oppressions."
— Bukhari, Prophetic Commentary on the Qur'an (Tafseer of the Prophet) : Book 6, Volume 60, Hadith 40
...And were it not that Allah checks the people, some by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned. And Allah will surely support those who support Him...
— Quran 22:40
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); 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 all.
Similarly, proponents of the 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 Quran:
In addition, strive in His cause, as ye ought to strive, (with sincerity and under discipline). He has chosen you, and has imposed no difficulties on you in religion; it is the religion of your father Abraham. It is He Who has named you Muslims, both before and in this [Quran]: [He chose you so that] the Messenger may be a witness [of this religion] to you, and you are witnesses of this religion to non-Muslims [of your times].