alienResistance

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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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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