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    • Gość: zION * Shma& copy;Izrael * IP: *.cm-upc.chello.se 09.04.03, 01:08
      www.internationalwallofprayer.org/
    • Gość: שaЖ ]:jewishJihadd:[ IP: *.cm-upc.chello.se 09.04.03, 01:18
      www.google.com/search?num=100&hl=en&lr=&ie=UTF-8&oe=UTF-8&safe=off&q=jewish+Jihad&spell=1

      Jihad is a verbal noun with the literal meaning of striving or determined
      effort. The active participle mujahid means someone who strives or a
      participant in jihad.

      The term jihad in many contexts means fighting (though there are other words
      in Arabic that more unambiguously refer to the act of making war, such as
      qital or harb). In the Qur’an and in later Muslim usage, jihad is commonly
      followed by the expression fi sabil Illah, “in the path of God.”[6] The
      description of warfare against the enemies of the Muslim community as jihad fi
      sabil Illah sacralized an activity that otherwise might have appeared as no
      more than the tribal warfare endemic in pre-Islamic Arabia.

      After the Qur’an, the Hadith (reports on the sayings and acts of the prophet)
      is the second most important source of Islamic law (Shari`a). In Hadith
      collections, jihad means armed action; for example, the 199 references to
      jihad in the most standard collection of hadith, Sahih al-Bukhari, all assume
      that jihad means warfare.[7] More broadly, Bernard Lewis finds that “the
      overwhelming majority of classical theologians, jurists, and traditionalists
      [i.e., specialists in the Hadith] . . . understood the obligation of jihad in
      a military sense.”[8]

      These figures formed one distinct interpretation of jihad as war and Ibn
      Taymiya and his followers formed another. For the jurists, jihad fits a
      context of the world divided into Muslim and non-Muslim zones, Dar al-Islam
      (Abode of Islam) and Dar al-Harb (Abode of War) respectively. This model
      implies perpetual warfare between Muslims and non-Muslims until the territory
      under Muslim control absorbs what is not, an attitude that perhaps reflects
      the optimism that resulted from the quick and far-reaching Arab conquests.
      Extending Dar al-Islam does not mean the annihilation of all non-Muslims,
      however, nor even their necessary conversion. Indeed, jihad cannot imply
      conversion by force, for the Qur’an (2:256) specifically states “there is no
      compulsion in religion.” Jihad has an explicitly political aim: the
      establishment of Muslim rule, which in turn has two benefits: it articulates
      Islam’s supersession of other faiths and creates the opportunity for Muslims
      to create a just political and social order.

      judaism.about.com/gi/dynamic/offsite.htm?site=http://www.ict.org.il/articles/jihad.htm

      judaism.about.com/gi/dynamic/offsite.htm?site=http%3A%2F%2Fwww.mindspring.com%2F%7Edbholzel

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