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From my copy of the Koran:

Fight against such of those who have been given the Scripture as believe not in Allah nor the Last Day ... until they pay the tribute readily, being brought low
            Surah IX:29
O ye who believe! Choose not for friends such of those who received the Scriptures before you
        Surah V:57
Then, when the sacred months have passed, slay the idolaters wherever ye find them, and take them captive, and besiege them, and prepare for them each ambush...
        Surah IX:5
And slay them wherever ye find them ... Such is the reward of disbelievers.
        Surah II:191

Sunnah Volume 4, Book 52, Number 53:

Narrated Anas bin Malik:
The Prophet said, "Nobody who dies and finds good from Allah (in the Hereafter) would wish to come back to this world even if he were given the whole world and whatever is in it, except the martyr who, on seeing the superiority of martyrdom, would like to come back to the world and get killed again (in Allah's Cause)."

Sunnah Volume 4, Book 52, Number 63:

Narrated Al-Bara:
A man whose face was covered with an iron mask (i.e. clad in armor) came to the Prophet and said, "O Allah's Apostle! Shall I fight or embrace Islam first? "The Prophet said, "Embrace Islam first and then fight." So he embraced Islam, and was martyred. Allah's Apostle said, A Little work, but a great reward. "(He did very little (after embracing Islam), but he will be rewarded in abundance)."

The Hadith Volume 4, Book 52, Number 176:
Narrated 'Abdullah bin 'Umar:
Allah's Apostle said, "You (i.e. Muslims) will fight with the Jews till some of them will hide behind stones. The stones will (betray them) saying, 'O 'Abdullah (i.e. slave of Allah)! There is a Jew hiding behind me; so kill him.' "
The Hadith Volume 4, Book 52, Number 177:
Narrated Abu Huraira:
Allah's Apostle said, "The (Final) Hour will not be established until you fight with the Jews, and the stone behind which a Jew will be hiding will say. "O Muslim! There is a Jew hiding behind me, so kill him."
Volume 4, Book 52, Number 196:
Narrated Abu Huraira:
Allah 's Apostle said, " I have been ordered to fight with the people till they say, 'None has the right to be worshipped but Allah,' and whoever says, 'None has the right to be worshipped but Allah,' his life and property will be saved by me except for Islamic law, and his accounts will be with Allah, (either to punish him or to forgive him.)"
Volume 4, Book 52, Number 256:
Narrated As-Sab bin Jaththama:
The Prophet passed by me at a place called Al-Abwa or Waddan, and was asked whether it was permissible to attack the pagan warriors at night with the probability of exposing their women and children to danger. The Prophet replied, "They (i.e. women and children) are from them (i.e. pagans)." I also heard the Prophet saying, "The institution of Hima [sanctuary; inviolate zone] is invalid except for Allah and His Apostle."
[ translation: the women and children of infidels are acceptable "collateral damage". A Muslim has no need to avoid killing them while attacking infidels (as the Palestinian suicide bombers demonstrate repeatedly) ]
Volume 4, Book 52, Number 265:
Narrated Al-Bara bin Azib:
Allah's Apostle sent a group of the Ansar to Abu Rafi. Abdullah bin Atik entered his house at night and killed him while he was sleeping.
Volume 4, Book 52, Number 268:
Narrated Abu Huraira:
Allah's Apostle called,: "War is deceit".
Volume 4, Book 52, Number 271:
Narrated Jabir:
The Prophet said, "Who is ready to kill Ka'b bin Ashraf (i.e. a Jew)." Muhammad bin Maslama replied, "Do you like me to kill him?" The Prophet replied in the affirmative. Muhammad bin Maslama said, "Then allow me to say what I like." The Prophet replied, "I do (i.e. allow you)." [ie, it’s OK to use lies and deception to get close to an enemy you want to kill]
Volume 4, Book 52, Number 280:
Narrated Abu Sa'id Al-Khudri:
When the tribe of Bani Quraiza was ready to accept Sad's judgment, Allah's Apostle sent for Sad who was near to him. Sad came, riding a donkey and when he came near, Allah's Apostle said (to the Ansar), "Stand up for your leader." Then Sad came and sat beside Allah's Apostle who said to him. "These people are ready to accept your judgment." Sad said, "I give the judgment that their warriors should be killed and their children and women should be taken as prisoners." The Prophet then remarked, "O Sad! You have judged amongst them with (or similar to) the judgment of the King Allah."
Volume 4, Book 52, Number 283:
Narrated Abu Juhaifa:
I asked Ali, "Do you have the knowledge of any Divine Inspiration besides what is in Allah's Book?" 'Ali replied, "No, by Him Who splits the grain of corn and creates the soul. I don't think we have such knowledge, but we have the ability of understanding which Allah may endow a person with, so that he may understand the Qur'an, and we have what is written in this paper as well." I asked, "What is written in this paper?" He replied, "(The regulations of) blood-money, the freeing of captives, and the judgment that no Muslim should be killed for killing an infidel."
Volume 8, Book 82, Number 829:
Narrated Al-Mughira:
Sa'd bin Ubada said, "If I found a man with my wife, I would kill him with the sharp side of my sword." When the Prophet heard that he said, "Do you wonder at Sa'd's sense of ghira (self-respect)? Verily, I have more sense of ghira than Sa'd, and Allah has more sense of ghira than I."
Volume 9, Book 84, Number 57:
Narrated 'Ikrima:
Some Zanadiqa (atheists) were brought to 'Ali and he burnt them. The news of this event, reached Ibn 'Abbas who said, "If I had been in his place, I would not have burnt them, as Allah's Apostle forbade it, saying, 'Do not punish anybody with Allah's punishment (fire).' I would have killed them according to the statement of Allah's Apostle, 'Whoever changed his Islamic religion, then kill him.'"
Volume 9, Book 84, Number 58:
Narrated Abu Burda:
Abu Musa said, "I came to the Prophet along with two men (from the tribe) of Ash'ariyin, one on my right and the other on my left, while Allah's Apostle was brushing his teeth (with a Siwak), and both men asked him for some employment. The Prophet said, 'O Abu Musa (O 'Abdullah bin Qais!).' I said, 'By Him Who sent you with the Truth, these two men did not tell me what was in their hearts and I did not feel (realize) that they were seeking employment.' As if I were looking now at his Siwak being drawn to a corner under his lips, and he said, 'We never (or, we do not) appoint for our affairs anyone who seeks to be employed. But O Abu Musa! (or 'Abdullah bin Qais!) Go to Yemen.'" The Prophet then sent Mu'adh bin Jabal after him and when Mu'adh reached him, he spread out a cushion for him and requested him to get down (and sit on the cushion). Behold: There was a fettered man beside Abu Muisa. Mu'adh asked, "Who is this (man)?" Abu Muisa said, "He was a Jew and became a Muslim and then reverted back to Judaism." Then Abu Muisa requested Mu'adh to sit down but Mu'adh said, "I will not sit down till he has been killed. This is the judgment of Allah and His Apostle (for such cases) and repeated it thrice. Then Abu Musa ordered that the man be killed, and he was killed. Abu Musa added, "Then we discussed the night prayers and one of us said, 'I pray and sleep, and I hope that Allah will reward me for my sleep as well as for my prayers.'"

Islam is to be imposed by force.
* Mohammed said, "I have been ordered to fight with the people till they say, "None has the right to be worshipped but Allah, and whoever says, " None has the right to be worshipped but Allah , his life and property will be saved by me." (otherwise it will not). Vol. 4:196

Apostasy is punishable by death.
* Mohammed said, "Whoever changes his Islamic religion, kill him." Vol. 9:57

Ethnic cleansing is practiced.
* Mohammed said to the Jews, "You should know that the earth belongs to Allah and His Apostle (Mohammed) and I want to expel you from this land (The Arabian Peninsula), so, if anyone owns property, he is permitted to sell it." Vol. 4:392
* Mohammed's last words at his deathbed were: "Turn the pagans (non-Muslims) out of the Arabian Peninsula." Vol. 5:716

Islamic lying:

What is Taqiyah?
He who disbelieves in Allah after his belief in Him, (is the liar) except he who is compelled while his heart remains steadfast with the faith (has nothing worry). But who opens his breast for infidelity; on these is wrath of Allah, and for them is a great torment.
--Qur’an, Surah 16 (an‑Nahl), verse 100
This verse of the Qur’an refers to the incident when 'Ammar bin Yasir (May Allah be pleased with both) had to utter some words against Islam to save himself from the Quraishite infidels.
The Qur'an clearly allows hiding one 's true faith when one is in danger of one's life. This rule is called taqiyah.
Question 1: What is the meaning of "Taqiyah"?
Answer: Its literal meaning is to safeguard; to defend; to fear; piety (because it saves one from the displeasure of Allah).
Question 2: What is its significance in Islamic terminology?
Answer: In Islamic terminology it means "to save life, honour. or property (either one's own or of other believers) by hiding one's belief or religion".
I imagine the rule would apply in a lesser way to a Muslim who hides his jihad sympathies.

http://www.maaref-foundation.com/english/shia_education/shia/12.htm
APPENDIX I TAQIYAH Or DISSIMULATION

`Allamah Tabataba'i
One of the most misunderstood aspects of Shi'ism is the practice of dissimulation or taqiyah. With the. wider meaning of taqiyah. "to avoid or shun any kind of danger," we are not concerned here. Rather, our aim is to discuss that kind of taqiyah in which a man hides his religion or certain of his religious practices in situations that would cause definite or probable danger as a result of the actions of those who are opposed to his religion or particular religious practices.
Among followers of the different schools of Islam, Shi'ites are well known for their practice of taqiyah. In case of danger they dissimulate their religion and hide their particular religious and ritual practices from their opponents.
The sources upon which the Shi'ites base themselves in this question include the following verse of the Holy Quran: "Let not the believers take disbelievers for their friends in preference to believers. Whoso doeth that hath no connection with Allah unless (it be) that ye but guard yourselves against them [tattaqu minhum. from the same root as taqiyah], taking (as it were) security [tuqatan. again from the same root as taqiyah]. Allah biddeth you beware (only) of Himself. Unto Allah is the journeying" (III, 28). As is clear from this sacred verse, God, the,Most Exalted, forbids with the utmost emphasis wilayah (meaning in this case friend- ship and amity to the extent that it affects one's life) with un- believers and orders man to be wary and have fear in such a situation.
In another place He says, "Whoso disbelieveth in Allah after his belief-save him who is forced thereto and whose heart is still content with Faith-but whoso findeth ease in disbelief: On them is wrath from Allah. Theirs will be an awful doom" (Quran, XVI, 106). As mentioned in both Sunni and Shi'ite sources this verse was revealed concerning `Ammar ibn Yasir. After the migration (hijrah) of the Prophet the infidels of Mecca imprisoned some of the Muslims of that city and tortured them, forcing them to leave Islam and to return to their former religion of idolatry. Included in this group who were tortured were Ammar and his father and mother. Ammar's parents refused to turn away from Islam and died under torture. But Ammar. in order to escape torture and death, outwardly left Islam and accepted idol worship, thereby escaping from danger. Having become free, he left Mecca secretly for Medina. In Medina he went before the Holy Prophet-upon whom be blessings and peace--and in a state of penitence and distress concerning what he had done asked the Prophet if by acting as he did he had fallen outside the sacred precinct of religion. The Prophet said that his duty was what he had accomplished. The above verse was then revealed.
The two verses cited above were revealed concerning particular cases but their meaning is such that they embrace all situations in which the outward expression of doctrinal belief and religious practice might bring about a dangerous situation. Besides these verses, there exist many traditions from the members of the Household of the Prophet ordering taqiyah when there is fear of danger.
Some have criticized Shi'ism by saying that to employ the practice of taqiyah in religion is opposed to the virtues of courage and bravery. The least amount of thought about this accusation will bring to light its invalidity, for taqiyah must be practiced in a situation where man faces a danger which he cannot resist and against which he cannot fight. Resistance to such a danger and failure to practice taqiyah in such circumstances shows rashness and foolhardiness. not courage and bravery. The qualities of courage and bravery can be applied only when there is at least the possibility of success in man's efforts. But before a definite or probable danger against which there is no possibility of victory throwing oneself before a cannon that is being fired or lying down on the tracks before an onrushing train-any action of this kind is nothing but a form of madness contrary to logic and common sense. Therefore, we can summarize by saying that taqiyah must be practiced only when there is a definite danger which cannot be avoided and against which there is no hope of a successful strug gle and victory.
The exact extent of danger which would make permissible the practice of taqiyah has been debated among different mujtahids of Shi'ism. In our view, the practice of taqiyah is permitted if there is definite danger facing one's own life or the life of one's family, or the possibility of the loss of the honor and virtue of one's wife or of other female members of the family,or the danger of the loss of one's material belongings to such an extent as to cause complete destitution and prevent a man from being able to continue to support himself and his family. In any case, prudence and the avoidance of definite or probable danger which cannot be averted is a general law of logic accepted by all people and applied by men in all the different phases of their lives.