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Facts about Jihad

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When asked, "What is the greater jihad?," he replied, "It is the struggle against oneself.

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Ibn Taymiyya recognized "the possibility of a jihad against `heretical` and `deviant` Muslims within dar al-Islam.

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Muslim scholar Mahmoud Ayoub states that "The goal of true jihad is to attain a harmony between islam (submission), iman (faith), and ihsan (righteous living).

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Until recently jihad did not have the high profile or global significance among Shi'a Islamist that it had among the Sunni.

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The reference stated that Jabir said, "We have returned from the lesser jihad (al-jihad al-asghar) to the greater jihad (al-jihad al-akbar)."

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Instead, he wanted his followers to wage a bloodless, intellectual jihad of the pen to defend Islam.

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Azzam issued a fatwa calling for jihad against the Soviet occupiers of Afghanistan, declaring it an individual obligation for all able bodied Muslims because it was a defensive jihad to repel invaders.

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According to Rudolph Peters and Natana J. DeLong-Bas, the new "fundamentalist" movement brought a reinterpretation of Islam and their own writings on jihad.

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The Wahhabi movement which spread across the Arabian peninsula starting in the eighteenth century, emphasized jihad as armed struggle.

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Azzam also argued for a broader interpretation of who it was permissible to kill in jihad, an interpretation that some think may have influenced important students of his, including Osama bin Laden.

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The Qur'an also says that some of those who are damned to hell are not damned forever, but instead reside there for an indefinite period of time.

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The Hans Wehr Dictionary of Modern Written Arabic defines the term as "fight, battle; jihad, holy war (against the infidels, as a religious duty).

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According to a number of sources, Shi'a doctrine taught that jihad (or at least full scale jihad) can only be carried out under the leadership of the Imam.

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Khomeini declared jihad on Iraq in the Iran–Iraq War, and the Shi'a bombers of Western embassies and peacekeeping troops in Lebanon called themselves, "Islamic Jihad."

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A third meaning of jihad is the struggle to build a good society.

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Hanbali scholar Ibn Qayyim Al-Jawziyya believed that "internal Jihad" is important but suggests those hadith which consider "Jihad of the heart/soul" to be more important than "Jihad by the sword," are weak.

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Contemporary fundamentalists were often influenced by jurist Ibn Taymiyya's, and journalist Sayyid Qutb's, ideas on jihad.

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The first documentation of the law of jihad was written by 'Abd al-Rahman al-Awza'i and Muhammad ibn al-Hasan al-Shaybani.

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Quranists do not believe that the word jihad means holy war.

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understood jihad to be a military endeavor, after Muslim driven conquest stagnated and the caliphate broke up into smaller states the "irresistible and permanent jihad came to an end.

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Jihad is often translated as "Holy War," although this term is controversial.

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Political conflicts (even from a defensive stand) over independence, land and resources or reasons other than religious belief cannot be termed jihad.

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The term 'jihad' has accrued both violent and non-violent meanings.

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Jihad is sometimes referred to as the sixth pillar of Islam, though it occupies no such official status.

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Later Muslims (in this case modernists such as Muhammad Abduh and Rashid Rida) emphasized the defensive aspect of jihad, which was similar to the Western concept of a "Just War.

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The best Jihad is the word of Justice in front of the oppressive sultan.

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Jihad was so important that to "repel" the unbelievers was was "the most important obligation after Iman .

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According to other reports in Euripides' lost play about Telephus, he went to Aulis pretending to be a beggar and asked Achilles to heal his wound.

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Some observers have noted evolution in the rules of jihad—from the original “classical” doctrine to that of twenty-first century Salafi jihadism.

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In Ahmadiyya Islam, 'Jihad' is a purely religious concept.

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Rather, according to Ahmadiyya belief, qit?l or military jihad is applicable, as a defensive measure in very strictly defined circumstances and those circumstances do not exist at present.

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The duty of Jihad was a collective one (fard al-kifaya).

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The Qur'an does refer to incidents in Muhammad's life, including both public and private circumstances, so it does contain information about him.

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According to another hadith, supporting one’s parents is also an example of jihad.

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Having tasted victory in Afghanistan, many of the thousands of fighters returned to their home country such as Egypt, Algeria, Kashmir or to places like Bosnia to continue jihad.

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Many modern historians question whether hunger and desertification, rather than jihad, was a motivating force in the conquests.

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Ibn Habbaan narrates: The Messenger of Allah was asked about the best jihad.

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Not all trees have all the plant organs or parts mentioned above.

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According to Joseph Smith, "The spirit of Elias is first, Elijah second, and Ilia (Messiah) last.

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Of the 199 references to jihad in perhaps the most standard collection of hadith—Bukhari—all assume that jihad means warfare.

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The primary aim of jihad as warfare is not the conversion of non-Muslims to Islam by force, but rather the expansion and defense of the Islamic state.

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The relative importance of these two forms of jihad is a matter of controversy.

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Jihad is a good in and of itself, while qital is not.

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