Then explain these:

The Prophet, sallallahu alayhi wa sallam, practiced offensive Jihad in multiple examples. And as the Qur'an states لقد كان لكم في رسول الله اسوة حسنة لمن كان يرجو الله واليوم الاخر وذكر الله كثيرا Surah al-Furqan Ayah 52 فلا تطع الكافرين وجاهدهم به جهادا كبيرا So do not obey the disbelievers, and strive against them with the Qur'an a great striving. Surah at-Tawbah Ayah 5 فاذا انسلخ الاشهر الحرم فاقتلوا المشركين حيث وجدتموهم وخذوهم واحصروهم واقعدوا لهم كل مرصد فان تابوا واقاموا الصلاة واتوا الزكاة فخلوا سبيلهم ان الله غفور رحيم And when the sacred months have passed, then kill the polytheists wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush. But if they should repent, establish prayer, and give zakah, let them [go] on their way. Indeed, Allah is Forgiving and Merciful. Surah at-Tawbah Ayah 29 قاتلوا الذين لا يؤمنون بالله ولا باليوم الاخر ولا يحرمون ما حرم الله ورسوله ولا يدينون دين الحق من الذين اوتوا الكتاب حتى يعطوا الجزية عن يد وهم صاغرون Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Scripture - [fight] until they give the jizyah willingly while they are humbled. Surah al-Anfal Ayah 12 اذ يوحي ربك الى الملائكة اني معكم فثبتوا الذين امنوا سالقي في قلوب الذين كفروا الرعب فاضربوا فوق الاعناق واضربوا منهم كل بنان [Remember] when your Lord inspired to the angels, "I am with you, so strengthen those who have believed. I will cast terror into the hearts of those who disbelieved, so strike [them] upon the necks and strike from them every fingertip." Surah Muhammad Ayah 4 فاذا لقيتم الذين كفروا فضرب الرقاب حتى اذا اثخنتموهم فشدوا الوثاق فاما منا بعد واما فداء حتى تضع الحرب اوزارها ذلك ولو يشاء الله لانتصر منهم ولكن ليبلو بعضكم ببعض والذين قتلوا في سبيل الله فلن يضل اعمالهم So when you meet those who disbelieve [in battle], strike [their] necks until, when you have inflicted slaughter upon them, then secure their bonds, and either [confer] favor afterwards or ransom [them] until the war lays down its burdens. That [is the command]. And if Allah had willed, He could have taken vengeance upon them [Himself], but [He ordered armed struggle] to test some of you by means of others. And those who are killed in the cause of Allah - never will He waste their deeds. Sahih Bukhari Vol. 5, Book 59, Hadith 512 Narrated by Anas The Prophet (ﷺ) offered the Fajr Prayer near Khaibar when it was still dark and then said, "Allahu-Akbar! Khaibar is destroyed, for whenever we approach a (hostile) nation (to fight), then evil will be the morning for those who have been warned." Then the inhabitants of Khaibar came out running on the roads. The Prophet (ﷺ) had their warriors killed, their offspring and woman taken as captives. Safiya was amongst the captives, She first came in the share of Dahya Alkali but later on she belonged to the Prophet . The Prophet (ﷺ) made her manumission as her 'Mahr'. Sahih Bukhari Vol. 3, Book 46, Hadith 717 Narrated Ibn `Aun: I wrote a letter to Nafi and Nafi wrote in reply to my letter that the Prophet (ﷺ) had suddenly attacked Bani Mustaliq without warning while they were heedless and their cattle were being watered at the places of water. Their fighting men were killed and their women and children were taken as captives; the Prophet (ﷺ) got Juwairiya on that day. Nafi said that Ibn Umar had told him the above narration and that Ibn Umar was in that army. Maybe you will listen to the scholars? In The Hidayah Shaykh al-Islam Burhan al-Din al-Farghani al-Marghinani [Hanafi Scholar] states: The destruction of the sword is incurred by infidels, although they be not the first aggressors, as appears from various passages in the traditions which are generally received to this effect. When the Muslims enter the enemy's country and besiege the cities of strong-holds of the infidels, it is necessary to invite them to embrace the faith, because Ibn 'Abbas relates of the Prophet that he never destroyed any without previously inviting them to embrace the faith. If, therefore, they embrace the faith, it is unnecessary to war with them, because that which was the design of the war is then obtained without war. The Prophet, moreover, has said we are directed to make war upon men only until such time as they shall confess, "There is no God but one God." But when they repeat this creed, their persons and properties are in aman. If they do accept the call to the faith, they must then be called upon to pay jizyah, or capitation tax, because the Prophet directed the commanders of his armies so to do, and also because by submitting to this tax war is forbidden and terminated upon the authority of the Qur'an. (This call to pay capitation tax, however, respects only those from whom the capitation tax is acceptable, or, as to apostates and the idolators of Arabia, to call upon them to pay the tax is useless, since nothing is accepted from them but embracing the faith, as it is thus commanded in the Qur'an). In The Muqaddimah Shaykh Ibn ar-Rahman ibn Khaldun al-Hadrami [Maliki Scholar] states: In the Muslim community, the holy war is a religious duty, because of the universalism of the Muslim mission and the obligation to convert everybody to Islam either by persuasion or by force. In al-Siyasa al-Shariyya fi Islah al-Rai'i wa al-Ra'iyya Shaykh Ahmad ibn Taymiyyah [Hanbali Scholar] states: The command to participate in jihad and the mention of its merits occur innumerable times in the Qur'an and the Sunnah. Therefore it is the best voluntary act that man can perform... Jihad implies all kinds of worship, both in its inner and outer forms. More than any other act it imples love and devotion for Allah, who is Exalted, trust in Him, the surrender of one's life and property to Him, patience, asceticism, remembrance of Allah and all kinds of other acts of worship. Since lawful warfare is essentially jihad and since its aim is that the religion of Allah's entirely and Allah's word is uppermost, therefore according to all Muslims, those who stand in the way of this aim must be fought. In Al-Ahkam al-Sultaniyya w'al-Wilayat al-Diniyya Shaykh Abu Hasan Al-Mawardi [Shafi'i Scholar] states: First, those whom the call of Islam has reached, but they have refused it and have taken up arms. The amir of the army has the option of fighting them in one of two ways, that is in accordance with what he judges to be in the best of interests of the Muslims and most harmful to the mushrikin: the first, to harry them from their houses and to inflict damage on them day and night, by fighting and burning, or else to declare war and combat them in ranks...