Fight in the way of Allah those who fight you but do not transgress. Indeed. Allah does not like transgressors. - Quran:Al-Baqarah 2:190 (islam)

-Is it abrogated?
- Is it contradictory to the 9th Surat (9:5 or 9:29)?
- Do you consider the one who insults Mohamed or Islam are someone how fight against you?
- Is it possible to have Offensive and Defensive Jihad in Islam?

And if you punish [an enemy, O believers], punish with an equivalent of that with which you were harmed. But if you are patient - it is better for those who are patient. - Quran:An-Nahl 16:126 (islam)

-If you lost women and children in an indiscriminate bombing, is it OK to go and kill women and children in enemy territory?

Fight them until there is no [more] fitnah and [until] worship is [acknowledged to be] for Allah. But if they cease, then there is to be no aggression except against the oppressors. - Quran:Al-Baqarah 2:193 (islam)

-What do you mean by fight, is it only with words?
- If an oppressor surrenders, can you kill them?
- Is it for all time, all the earth?
- Why does ISIS consider this to be valid, are they mistaken?

[Fighting in] the sacred month is for [aggression committed in] the sacred month, and for [all] violations is legal retribution. So whoever has assaulted you, then assault him in the same way that he has assaulted you. And fear Allah and know that Allah is with those who fear Him. - Quran:Al-Baqarah 2:194 (islam)

-If an enemy come and kill women and children during an attack, can you go kill women and children in retaliation?
- Can you target specifically women and children even if the first killing was a casualty of war, the result of a bomb for instance?

And what is [the matter] with you that you fight not in the cause of Allah and [for] the oppressed among men, women, and children who say, "Our Lord, take us out of this city of oppressive people and appoint for us from Yourself a protector and appoint for us from Yourself a helper?" - Quran:An-Nisa 4:75 (islam)

-Is it an obligation to fight in the cause of Allah?

Would you not fight a people who broke their oaths and determined to expel the Messenger, and they had begun [the attack upon] you the first time? Do you fear them? But Allah has more right that you should fear Him, if you are [truly] believers. - Quran:At-Tawbah 9:13 (islam)

-Is it only for the enemies of Mohamed in the seven century or is it valid today, everywhere?
- What do you mean by fight?
- Could Allah be clearer?
- Was the Quran supposed to be a clear book (16:44, 26:2...), a revelation without doubt (2:2)?

Indeed, the number of months with Allah is twelve [lunar] months in the register of Allah [from] the day He created the heavens and the earth; of these, four are sacred. That is the correct religion, so do not wrong yourselves during them. And fight against the disbelievers collectively as they fight against you collectively. And know that Allah is with the righteous [who fear Him]. - Quran:At-Tawbah 9:36 (islam)

-What is the definition of waging war?
- Is it possible to fight Allah with your mouth (9:32, 61:8)?
- What is worse, shirk or killing (2:217)?

O you who have believed, fight those adjacent to you of the disbelievers and let them find in you harshness. And know that Allah is with the righteous. - Quran:At-Tawbah 9:123 (islam)

-Was it only for the battle of Badr?
- Is it used today as a defensive tactic?
- Can you fight a disbeliever if we use his mouth to attack Islam?

Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory. - Quran:Al-Hajj 22:39 (islam)

-If defense Jihad is real does it mean there is no Offensive Jihad?
- Can you be fought with words (9:32)?
- What fight means (8:12, 60:2)?

Chapter: The humility or modesty or lowliness
Narrated Abu Huraira:
Allah's Messenger (ﷺ) said, "Allah said, 'I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection (Refuge), I will protect him; (i.e. give him My Refuge) and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him." - Sahih:Al Bukhari:6502 (islam)

-Is a show of hostility sufficient to declare war?
- What is a show of hostility, does a simple poem, a caricature, a written statement counts as so?

Indeed, those who have believed and emigrated and fought with their wealth and lives in the cause of Allah and those who gave shelter and aided - they are allies of one another. But those who believed and did not emigrate - for you there is no guardianship of them until they emigrate. And if they seek help of you for the religion, then you must help, except against a people between yourselves and whom is a treaty. And Allah is Seeing of what you do. - Quran:Al-Anfal 8:72 (islam)

(n:) The following rigorously authenticated(sahih) hadith has been translated belowwith two commentaries, one by 'Abd al-Ra'ufMunawi (M:) and the other by Muhammad ibn'Allan Bakri (B:),The Prophet (Allah bless him and give himpeace) said:"Allah Most High says: 'He who is hostile toa friend (waH) of Mine I declare war against. Myslave approaches Me with nothing more belovedto Me than what I have made obligatory for him,and My slave keeps drawing nearer to Me withvoluntary works until I love him. And when I lovehim, I am his hearing with which he hears, hissight with which he sees, his hand with which heseizes, and his foot with which he walks. If he asksMe, I will surely give to him, and ifhe seeks refugein Me, I will surely protect him.' "He who is hostile to a friend (wali) of Mine(M: friend meaning the knower of Allah ('arifbillah) who is constant in obedience to Him andsincere in his acts of worship)(B: that is, he who is close to Allah by hisdevotion to Him through obeying His commandsand shunning the acts He has forbidden)I declare war against(M: I inform him that I shall make war uponhim, meaning that Allah will deal with him as oneat war does, namely, with theophanies against himof manifestations of omnipotent force andmajesty, this being the ultimate threat. The wordshostile to a friend (wali) mean hostile to him forbeing a friend (waH), not just any hostility whatever.It excludes such things as taking him to courtto have him fulfill an obligation. Rather, hostilityto him for being a friend of Allah is to deny it outof mere obstinacy or envy, or to disparage orabuse him, and similar kinds of ill-treatment. Andwhen the peril of being hostile toward such a personis appreciated, the reward for friendship withhim may likewise be inferred)(B: I declare war against means I shall fightthis enemy for him, i.e. destroy him. And this is avery severe threat for opposing or having enmitytowards someone Allah loves. Too, the affirmationof Allah's fighting the enemies of His friendsentails the affirmation of His friendship for thosewho befriend them).My slave approaches Me with nothing morebeloved to Me than what I have made obligatoryfor him(B: meaning the performance of what I havemade obligatory for him, whether individually orcommunally. The obligatory is more beloved toAllah than voluntary devotions because it is moreperfect, since the command to do it is absolute,implying a reward for its performance and punishmentfor its nonperformance, as opposed to voluntarydevotions, whose nonperformance isunpunished, and which, it is said, amount to butone-seventieth of the value of an obligatory act),and My slave keeps drawing nearer to Me withvoluntary works until I love him. And when I lovehim. I am his hearing(B: the protector of his hearing)with which he hears(B: meaning He who keeps it from being usedto hear what is not permissible to listen to, such asslander, talebearing, and the like),his sight with which he sees(B: safeguarding it from what is unlawful tolook at),his hand with which he seizes(B: so that he takes only what is lawful),and his foot with which he walks(B: so that he walks only to what is permitted)(M: in summary, whoever draws near toAllah through what is obligatory; and thenthrough voluntary works, Allah draws him nearerand elevates him from the level of true faith(iman) to the level of the perfection of faith(ihsan, dis: u4) such that the knowledge in hisheart becomes visible to the eye of his spiritualperception. To fill one's heart with knowledge ofAllah effaces what is other than Him, so that onespeaks not except of Him, moves not save at Hisbehest, and if one looks, it is through Him, and ifone seizes, it is through Him. And this is the consummateawareness of the oneness of Allah)(B: the consequence of which is the preservationof the individual's whole person, so that heforsakes selfish desire and is wholly absorbed inobedience. Another interpretive possibility is thatthe hadith is a metaphor for Allah's help and assistance,as if Allah Most High, figuratively speaking,were to play the role of the senses with whichthe individual perceives and the limbs he relies on.A variant has the addendum:)so that through Me he hears, through Me hesees, through Me he seizes, and through Me hewalks(M: concerning which, the sheikhs of theSufis (Allah Most High be well pleased with them)have had disclosures of the hidden and experientialindications that would make crumbled bonesquake. But these are of no use save to those whotread their path and come to know the wellspringfrom which they drink, as opposed to those whodo not, and .are not safe from grave error and fallinginto the abyss of believing that Allah canindwell in created things (hulul, dis: w7.1), or thatother than Him can unite with Him (ittihad,w7.2)(B: this then, and those who fancy that otherthan Allah can unite with Him or that Allah canindwell in created things claim that the import ofthe hadith is not figurative but literal, and thatAllah, far exalted above what they say, actuallypermeates or unifies with one, may Allah renderthem even viler).If he asks Me, I will surely give to him(M: what he asks, as happened to many of theearly Muslims),and if he seeks refuge in Me, I will surelyproteethim(M: from what he fears, this being the way ofa lover with his beloved. His unquestionablepromise, solemnified by the form of the oath (n: inthe words "I will surely"), entails that whoeverdraws near to Him through the above will'not havehis prayer (du'a') rejected).(Dalil al-falihin Ii turuq Riyad al-salihin (y25) ,3.344-46, and Fayd ai-Qadir sharh aI-Jami' alsaghir(y91), 2.240-41)* - Fiqh:Umdat:w33.2 (islam)