Jihad: holy struggle or holy war? | CARM Christian Apologetics & Research Ministry Jihad: holy struggle or holy war? by Matt Slick Among most Westerners, the term "Jihad" ("struggle" in Arabic) often brings up images of Muslim terrorists killing people who disagree with them. Jihad is an emotionally charged word that is heralded by the Western news media in descriptions of Middle East activities. People need not wait long to hear the term used during nightly news and see the affects of present-day Islamic struggles in vivid pictures of destruction beamed to our televisions. But is this a fair assessment of the Muslim community as a whole? Jihad has been interpreted by Muslims in different ways. The Muslim sect of the Kharijites has elevated Jihad to one of the Five Pillars of Islam --making it Six Pillars. This kind of belief is seen in the extremist Muslim groups we call terrorists. They use the concept of Jihad as a justification for killing anyone who isn't a Muslim. However, most Muslims disagree with this extremist position of some Muslims and advocate peace. These Muslims view Jihad as a spiritual struggle against evil in a metaphorical sense. 1 For the most part, there is the Greater and Lesser Jihad.

The Greater Jihad is the internal spiritual struggle of the Muslim toward submission to Allah. The Lesser Jihad is Holy War against non-Muslims based on principle of belief. It is this latter that has caused the most concern among Westerners. Is that concern warranted? Many think so. Islamic scholar Jamal Badawi, chairman of the Islamic Information Foundation in Halifax, insists that a jihad is 'permitted only in self-defense or against tyranny and oppression--not as a tool to promote Islam.' But, experts added, the ancient Islamic empires were built as much by force as by persuasion. Islam's founder, Mohammed, frequently used force, or the threat of it, to unify the nomadic tribes of the Arabian peninsula. The caliphs, who succeeded Mohammed as leaders of the Arab world, successfully took up arms against the Christian Byzantine Empire in Egypt and the Holy Land. By the end of the ninth century, Arabian armies had extended Islamic power from Spain to the borders of India. 2 Anyone who has studied Islamic history must surely notice how frequently the Muslims were involved in battle after battle. Within 200 years after its inception, Islam had spread through a huge geographical area, and many converts were made by the sword. What does the Qur'an say about Jihad?

The Qur'an is the single most important authority in all of Islam. It is the scripture given from Allah through the angel Gabriel. Does the Qur'an teach Jihad? Absolutely yes. As you will see in the following quotes from the Qur'an, Holy War is definitely taught and encouraged. "Truly Allah loves those who fight in His Cause in battle array, as if they were a solid cemented structure," (Surah 61:4). "Fight in the cause of Allah those who fight you but do not transgress limits . . . 191And slay them wherever ye catch them. and turn them out from where they have turned you out; for persecution is worse than slaughter; But fight them not at the sacred Mosque unless they (first) fight you there; But if they fight you, slay them. Such is the reward of those who reject faith. 192 But if they cease, Allah is oft-forgiving, Most Merciful. 193And fight them on until there is no more persecution. And the religion becomes Allah's. But if they cease, Let there be no hostility except to those who practice oppression" ( The Qur'an , Surah 2:190-193).

"O ye who believe! what is the matter with you, that, when ye are asked to go forth in the cause of Allah, ye cling heavily to the earth? Do ye prefer the life of this world to the Hereafter? But little is the comfort of this life, as compared with the Hereafter. Unless ye go forth, He will punish you with a grievous penalty, and put others in your place; but Him ye would not harm in the least. For Allah hath power over all things," (Surah 9:38-39). See also Surah 4:74-76; 61:10-12. What does the Hadith say about Jihad? The Hadith are the recorded sayings and deeds of the Prophet Muhammad. It is second in authority only to the Qur'an and is often used to clarify things not specified in the Qur'an. What did Muhammad say about Jihad as recorded in the Hadith?

"The Prophet said, "The person who participates in (Holy battles) in Allah's cause and nothing compels him to do so except belief in Allah and His Apostles, will be recompensed by Allah either with a reward, or booty (if he survives) or will be admitted to Paradise (if he is killed in the battle as a martyr). Had I not found it difficult for my followers, then I would not remain behind any sariya going for Jihad and I would have loved to be martyred in Allah's cause and then made alive, and then martyred and then made alive, and then again martyred in His cause" (Volume 1, Book 2, Number 35, Narrated Abu Huraira). "Allah's Apostle said, "A pious slave gets a double reward." Abu Huraira added: By Him in Whose Hands my soul is but for Jihad (i.e. holy battles), Hajj, and my duty to serve my mother, I would have loved to die as a slave" (Volume 3, Book 46, Number 724: Narrated Abu Huraira).

"Allah's Apostle said, "Allah guarantees (the person who carries out Jihad in His Cause and nothing compelled him to go out but Jihad in His Cause and the belief in His Word) that He will either admit him into Paradise (Martyrdom) or return him with reward or booty he has earned to his residence from where he went out" (Volume 9, Book 93, Number 555: Narrated Abu Huraira). Obviously Muhammad taught that Holy War was an acceptable and good thing to do. To clarify, he even stated that if a Muslim were to die in battle, fighting for the cause of Allah, that he would be guaranteed to go to Paradise. Why is this important? Why is understanding the Islamic position of Jihad important? Simple. People act according to their beliefs. If a large group of people believes that war against "unbelievers" is a holy thing and that it is a thing sanctioned from God, then those who are not Muslims should be concerned. Of course, at this point, most Muslims might accuse me of being sensationalistic and pointing to only a few extremists and out-of-context verses to make Islam look bad.

First, let me say that by far the majority of Muslims I have encountered here in the United States have been polite and peace-loving. Second, in other parts of the world, Jihad is taken to extremes not simply by terrorists but by Islamic led governments. In Egypt, a Muslim country, Christians have been persecuted heavily for their faith and only recently are things beginning to change. 3 "Roman Catholic Bishop John Joseph of Pakistan shot himself to death on May 6 to highlight the case of Ayub Massih, a Christian sentenced to death for supposedly making blasphemous remarks against the Prophet Muhammad and thus against Islam. In a letter sent to a local newspaper just before his death, the bishop stated that he hoped his suicide would galvanize his fellow bishops and others to work for the repeal of sections 295 B and Cot the Pakistan Penal Code (PPC), which make any blasphemy against Islam a serious crime and blasphemy against Muhammad punishable by death." 4 "Farag Foda, an Egyptian intellectual who expressed scorn for the Islamist program, was shot and murdered.

And Naguib Mahfouz, the elderly and much-celebrated Nobel Prize laureate for literature, was seriously injured in Cairo when an assailant knifed him in the neck, presumably in revenge for an allegorical novel written decades earlier." 5 "Hundreds of thousands of Muslims assembled in Jakarta and declared a holy war against Indonesian Christians shortly after dawn Friday to avenge the deaths of Muslims in religious clashes in the Maluku Islands (the Spice Islands). Assembled in central Jakarta, the Muslims shouted "Jihad (Holy War)! Jihad!" Most of those gathered wore white robes and white bandannas marked with quotes from the Koran about the "Holy War." It is time for us to do a jihad against Christians," said Husen al-Habsyi, a former political prisoner, who was jailed for masterminding an explosion in the Borobudur Buddhist Temple in the early 1980s. 6 This Christmas season, Pastor Rod Parsley is taking a lead in an effort to help free the tens of thousands of Sudanese women and children held in captivity in the Sudan, many of which are Christians. This great effort will help stem the horrific tide of genocide and enslavement of Christians in the African nation.

Bridge of Hope, the missions outreach of Breakthrough is located in Columbus, Ohio . . . The Government of Sudan, a fundamentalist regime that represents only 10% of the population in Sudan, has declared a holy war (jihad) against Christians and animists in their own country. Since 1985, this reign of terror is responsible for the murder of over 2 million Sudanese . . . and over 4 million have been displaced. The Government of Sudan will not stop short of total annihilation of all Christians and all others that do not believe in this totalitarian regime . . . During Government sponsored raids in peaceful villages, men are killed; village elders are hacked with machetes and left for dead; the village is burned and devastated; and women and children are captured as slaves. Slaves are subjected by their masters to systematic physical and psychological torture, including gang rape, beatings, death threats, genital mutilation and forcible conversion to Islam. 7 Anyone can make any group look bad through selective quotes. Each religious group has elements of its history it wishes it could ignore.

The Muslims could cite the Crusades or the Inquisition as examples of "Christian behavior." In response, the Crusades, right or wrong, were a retaliation against the Islamic Jihad that was sweeping through Europe. The Inquisition, on the other hand, is a perfect example of what happens when a religious group (the Roman Catholic Church) gets in power and tries to root out heretics and blasphemers. Islam is no different. The Islamic run country of Pakistan (No. 9 above) has anti-blasphemy laws where the punishment for speaking blasphemy against Muhammad and the Qur'an is death. Islamic run Sudan has already killed, and still is killing, millions of people, mainly Christians, in its own country in addition to making many of them slaves. (No. 12 above). It is these kinds of facts that cannot be ignored and should not be ignored. Muslim and Christian alike should be very concerned. I do not know if other Muslim countries are condemning the actions of these Islamic nations that so easily violate human rights. I do not know if Muslims outside of those countries are even aware of the problems going on within their theologically diverse ranks of other nations.

But, when a Holy Book like the Qur'an advocates Holy War, when the very sayings and deeds of their beloved Prophet Muhammad advocate Jihad, and when we see some Islamic nations killing non Muslims--because they are not Muslims--how can we not be worried about what they would do if they had control of the world . . . as is their goal. Here in the States, Muslims enjoy freedom of religion and expression. Such freedoms for Christians are basically non-existent in many Islamic nations. Is that right? This article is also available in: Español , Português 1. Stubbs, Sukhvinder, "The hooded hordes of prejudice: to typecast all Muslims as fanatical militants is unfair and offensive," The New Stateman, LTD, Feb. 28, 1997. 2. Deacon, James and Diane Brady, "The will to fight--and die," Maclean's, vol. 104, issue 6, Feb. 11, 1991, p 39. 3. Saad, Michael, "A Christian Appeal to Islam. Treatment of Copts in Egypt," The Christian Century, Feb. 23, 2000. 4.

Toffolo, Cris E., "Christians in Pakistan Confront Charges of Blasphemy," The Christian Century, July 29, 1998. 5. Daniel Pipes, The American Jewish Community, "How Dare You Defame Islam," Nov, 1999. 6. Asian Political News, Jan 10, 2000. 7. "Breakthrough Bridge of Hope Missions to Partner With Christian Solidarity International to Free Slaves in Sudan," PR Newswire, Nov. 30, 2000. What Is This Thing Called Jihad or Islamic Holy War? | The Huffington Post What Is This Thing Called Jihad or Islamic Holy War? 11/12/2015 04:59 pm ET | Updated Nov 12, 2016 160 Imam Hassan A. Amin Imam, licensed social worker, former college instructor, Vietnam Era veteran and hospital chaplain Shutterstock It is claimed that various worldwide groups and individuals are doing "Jihad." The word Jihad is an Arabic word. The root of which is Jahada.

Some of its Arabic nouns are: Juhd, Mujahid, Jihad, and Ijtihad, etc. Some English meanings are: endeavor, strain, exertion, effort, diligence, fighting to defend one's life, land, religion and internal struggle. One of the better explanations of this Arabic word comes from The Islamic Supreme Council of America. According to this organization, "the Arabic word "jihad" is often translated as "holy war," but in a purely linguistic sense, the word "jihad" means struggling or striving." The Arabic word for war is: "al-harb" and not jihad. In a religious sense, as described by the Quran (the last revelation sent to mankind) and teachings of the Prophet Muhammad, may peace be upon him, (the last messenger sent to mankind) "jihad" has many meanings. It can refer to internal as well as external efforts to be a good Muslim or believer, as well as working to inform people about the Islamic faith. Based on the above meanings of jihad, perhaps many of you reading my words have experienced a jihad or two in your life, correct?

The organization further said, "if military jihad is required to protect the faith against others, it can be performed using anything from legal, diplomatic and economic to political means. If there is no peaceful alternative, Islam also allows the use of force, but there are strict rules of engagement. Innocents - such as women, children, or the disabled - must never be harmed, and any peaceful overtures from the enemy must be accepted." Furthermore, according to Islamic City, "Not only in peace but also in war Islam prohibits terrorism, kidnapping, and hijacking, when carried against civilians. Whoever commits such violations is considered a murderer in Islam, and is to be punished by the Islamic state." During wars, Islam prohibits Muslim soldiers from harming civilians, women, children, elderly, and the religious men like priests and rabbis. It also prohibits cutting down trees and destroying civilian constructions." It also prohibits destroying places of worship. Furthermore, the Islamic Supreme Council of America mentions that, "Military action is therefore only one means of jihad, and is very rare.

To highlight this point, the Prophet Muhammed, may peace be upon him, told his followers returning from a military campaign: "This day we have returned from the minor jihad to the major jihad," what he said meant returning from an armed battle to the peaceful battle for self-control and betterment. This major jihad can last much longer and be much more challenging than the minor jihad. Additionally, the Islamic Supreme Council of America also mentioned, "in case military action appears necessary, not everyone can declare jihad. The religious military campaign has to be declared by a proper authority, advised by scholars, who say the religion and people are under threat and violence is imperative to defend them." The concept of "just war" is paramount in the Islamic faith. The above clearly outlines the Islamic rules of engagement that must be adhered to or violators of the Islamic rules of engagement will have to face the punishment from Allah for their actions. Allah's punishment is just, swift and painful. The concept of jihad has been hijacked by many political and religious groups over the ages in a bid to justify various forms of violence. In most cases, Islamic splinter groups or so called Islamic splinter groups invoked jihad to fight in the name of Islam.

Scholars say this misuse of jihad contradicts Islam. Examples of sanctioned military jihad include the Muslims' defensive battles against the Crusaders in medieval times, and before that some military responses by Muslims against Byzantine and Persian attacks during the period of Islamic growth. Also, fighting those who came to the Muslims' peaceful stronghold town of Medina with the intent to either conquer or destroy the Muslims and those protected by the Muslims such as members of the Jewish faith and polytheists. Jihad is not a war to force the Islamic faith on others, as many people think it is. It should never be interpreted as a way of forcing of the Islamic belief on others, since there is an explicit verse in the Qur'an that says: "There is no compulsion in religion" Al-Baqarah (2:256). Religious belief and practice is based on faith and free will and these would be meaningless if induced by force and fear of man. Additionally, the Islamic Supreme Council of America mentioned, "Jihad is not a violent concept. Jihad is not a declaration of war against other religions.

It is worth noting that the Quran specifically refers to Jews and Christians as "people of the book" who should be protected and respected." Furthermore, military action in the name of Islam has not been common in the history of Islam. Scholars say most calls for violent jihad are not sanctioned by Islam. Furthermore, suicide/suicide bombing in the name of Islam is not permissible in Islam, The Prophet, may peace be upon him, said, "Whoever purposely throws himself from a mountain and kills himself, will be in the (Hell) Fire falling down into it and abiding therein perpetually forever; and whoever drinks poison and kills himself with it, he will be carrying his poison in his hand and drinking it in the (Hell) Fire wherein he will abide eternally forever; and whoever kills himself with an iron weapon, will be carrying that weapon in his hand and stabbing his abdomen with it in the (Hell) Fire wherein he will abide eternally forever." Finally, warfare in the name of GOD is not unique to Islam. Other faiths throughout the world have waged wars with religious justifications. The right or wrong of these faiths, at war, will be judged or punished by Allah.

The above explanation/definition of jihad is not absolute, but it is a good start towards understanding this Arabic word. Follow Imam Hassan A. Amin on Twitter: More: jihad - Dictionary Definition : Vocabulary.com Random Word jihad Jihad is an Islamic religious term that most often means a kind of inner struggle for a spiritual goal. Many Muslims view jihad as an important duty of their religious life. The word jihad literally means "struggle" in Arabic. It's an important concept in Islam, one that appears dozens of times in the Quran, usually in the sense of a believer's internal struggle to be a good Muslim and fulfill essential religious duties. In Western popular culture and news, and among some groups of Muslims, jihad is more often used to mean "holy war," or a violent struggle against the enemies of Islam. Why does Islam have the concept of jihad or holy war, which some use to justify violence and terrorism? Hot Articles Why does Islam have the concept of jihad or holy war, which some use to justify violence and terrorism? Home / Terrorism / Jihad FAQs /Why does Islam have the concept of jihad or holy war, which some use to justify violence and terrorism?

­ Why does Islam have the concept of jihad or holy war, which some use to justify violence and terrorism? Islam and Peace Islam comes from the root word Salaam, which means peace. It also means submitting one’s will to Allah (swt). The word Salaam is also an attribute of God. In this context, it means ‘The Giver of Peace’. Muslims greet each other with Assalaamu alaikum which translates to wishing peace for one another. Even when wronged, the Glorious Qur’an advises Muslims to struggle against the temptation for hostility: “And not alike are the good and the evil. Repel (evil) with what is best, when lo! he between whom and you was enmity would be as if he were a warm friend…” [Al-Qur’an 41:34] The Qur’an refers to Paradise as the “abode of peace”. Thus peace is a goal that Muslims are required to strive for, in their own selves, in their families and in their communities. It is ironical therefore, that Islam is perceived by many as being the motivation behind the wanton killing of innocent people.

Definition of Jihad While Islam in general is misunderstood in the western world, perhaps no other Islamic term evokes such strong reactions as the word Jihad. The word Jihad is mistranslated as “Holy War”. The Arabic equivalent of “Holy War” is harb-u-muqadasah. This term is not found in any verse of the Qur’an. There is nothing in the Islamic sources that permit a Muslim to fight against non-Muslims solely on the basis that they are not Muslim. The word Jihad comes from the root word jahada, which means to struggle. At the individual level, jihad primarily refers to the inner struggle of being a person of virtue and submission to God in all aspects of life. At the collective level, jihad can take various forms, such as: 1. Intellectual Jihad, which comprises of the struggle to convey the message of God to humankind and to combat social evils through knowledge, wisdom and dignified discourse. As the Glorious Qur’an says: “Who is better in speech than one who calls (men) to Allah, works righteousness, and says, “I am of those who bow in Islam”? [Al-Qur’an 41:33] 2.

Economic Jihad, which comprises of economic measures, and spending from one’s means to improve the living conditions of the poor and the downtrodden. 3. Physical Jihad, which involves collective armed self-defense, as well as retribution against tyranny, exploitation, and oppression. Thus the concept of Jihad is vast and comprehensive. Admittedly, it’s the last category of Jihad that is a cause for concern to many, and which we shall explore in detail. Physical Jihad Jihad on the battlefield, in the Islamic perspective, is the last resort, and is subject to stringent conditions. It can be waged only to defend freedom, which includes freedom of faith. The Glorious Qur’an says: “To those against whom war is made, permission is given (to fight), because they are wronged;- and verily, Allah is most powerful for their aid;- (They are) those who have been expelled from their homes in defiance of right,- (for no cause) except that they say, “our Lord is Allah”.

Did not Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundant measure…” [Al-Qur’an 22:39-40] Moreover, the Qur’an says: “And why should ye not fight in the cause of God and of those who, being weak, are ill-treated (and oppressed)? – Men, women and children, whose cry is: “Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from thee one who will protect; and raise for us from thee one who will help!” [Al-Qur’an 4:75] Thus the conditions of physical Jihad are clearly defined in the Qur’an.

Rules Of Engagement Although Islam permits Jihad on the battlefield under the conditions mentioned above, the rules of engagement reflect Islam’s inherent inclination towards peace: No aggression towards civilians Military conflict is to be directed only against fighting troops and not against civilians, as the Glorious Qur’an says: “Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors” [Al-Qur’an 2:190] As far as the non-combatant population is concerned such as women, children, the old and the infirm, etc., the instructions of the Prophet are as follows: “Do not kill any old person, any child or any woman” “Do not kill the monks in monasteries” or “Do not kill the people who are sitting in places of worship.” During a war, the Prophet saw the corpse of a woman lying on the ground and observed: “She was not fighting. How then she came to be killed?” Thus non-combatants are guaranteed security of life even if their state is at war with an Islamic state. Upholding justice The ravages of war are not an excuse for Muslims to engage in any form of cruelty or violation of human rights.

As the Qur’an says: “O ye who believe! stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear Allah. For Allah is well-acquainted with all that ye do.” [Al-Qur’an 5:8] It is forbidden under Islamic law, to ill-treat prisoners of war or to deny them the essentials of life, including medical treatment. Respect for Religious freedom Physical Jihad cannot be waged with the objective of compelling people to embrace Islam. The Glorious Qur’an says: “Let there be no compulsion in religion” [Al-Qur’an 2:256] “If it had been thy Lord’s will, they would all have believed,- all who are on earth! wilt thou then compel mankind, against their will, to believe!” [Al-Qur’an 10:99] Accept peace If the enemy offers peace, it should be accepted even at the risk of possible deception.

The Glorious Qur’an says: “But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allah: for He is One that heareth and knoweth (all things)” [Al-Qur’an 8:61] Can Terrorism be compared to Jihad? Terrorism is usually defined as ideologically motivated indiscriminate violence that targets civilians, with the intention of inspiring terror in order to achieve political ends. Although this definition ignores the reality of state terrorism, it is clear that terrorism has no place in the noble concept of Jihad. Even Jihad that involves physical conflict is the very antithesis of terrorism, as is clear from the following differences: 1. Jihad can be launched only by an established authority as a policy in order to deter aggression. Terrorism, on the other hand, is committed by individuals or groups that have no legitimacy to speak for the majority. When terrorism is committed by states, it usually depends on misleading the masses. 2. Jihad is limited to combatants while terrorism involves indiscriminate killing of civilians. 3. Jihad, when the need arises, is declared openly, while terrorism is committed secretly. 4.

Jihad is bound by strict rules of engagement while terrorism is not bound by any rules. Conclusion It is clear from the foregoing discussion that Jihad is a vast concept that encompasses various spheres of activity, all directed towards the betterment of self and society. Regardless of how legitimate a cause may be, Islam does not condone the killing of innocent people. Terrorizing the civilian population, whether by individuals or states, can never be termed as jihad and can never be reconciled with the teachings of Islam. What is Jihad? :: Daniel Pipes What is Jihad? Urdu What does the Arabic word jihad mean? One answer came last week, when Saddam Hussein had his Islamic leaders appeal to Muslims worldwide to join his jihad to defeat the "wicked Americans" should they attack Iraq; then he himself threatened the United States with jihad. As this suggests, jihad is "holy war." Or, more precisely: It means the legal, compulsory, communal effort to expand the territories ruled by Muslims at the expense of territories ruled by non-Muslims. The purpose of jihad, in other words, is not directly to spread the Islamic faith but to extend sovereign Muslim power (faith, of course, often follows the flag).

Jihad is thus unabashedly offensive in nature, with the eventual goal of achieving Muslim dominion over the entire globe. Jihad did have two variant meanings through the centuries, one more radical, one less so. The first holds that Muslims who interpret their faith differently are infidels and therefore legitimate targets of jihad. (This is why Algerians, Egyptians and Afghans have found themselves, like Americans and Israelis, so often the victims of jihadist aggression.) The second meaning, associated with mystics, rejects the legal definition of jihad as armed conflict and tells Muslims to withdraw from the worldly concerns to achieve spiritual depth. Jihad in the sense of territorial expansion has always been a central aspect of Muslim life. That's how Muslims came to rule much of the Arabian Peninsula by the time of the Prophet Muhammad's death in 632. It's how, a century later, Muslims had conquered a region from Afghanistan to Spain. Subsequently, jihad spurred and justified Muslim conquests of such territories as India, Sudan, Anatolia, and the Balkans.

Today, jihad is the world's foremost source of terrorism, inspiring a worldwide campaign of violence by self-proclaimed jihadist groups: The International Islamic Front for the Jihad Against Jews and Crusaders: Osama bin Laden's organization; Laskar Jihad: responsible for the murder of more than 10,000 Christians in Indonesia; Harakat ul-Jihad-i-Islami: a leading cause of violence in Kashmir; Palestinian Islamic Jihad: the most vicious anti-Israel terrorist group of them all; Egyptian Islamic Jihad: killed Anwar El-Sadat in 1981, many others since, and Yemeni Islamic Jihad: killed three American missionaries on Monday. But jihad's most ghastly present reality is in Sudan, where until recently the ruling party bore the slogan "Jihad, Victory and Martyrdom." For two decades, under government auspices, jihadists there have physically attacked non-Muslims, looted their belongings and killed their males. Jihadists then enslaved tens of thousands of females and children, forced them to convert to Islam, sent them on forced marches, beat them and set them to hard labor. The women and older girls also suffered ritual gang-rape, genital mutilation and a life of sexual servitude.

Sudan's state-sponsored jihad has caused about 2 million deaths and the displacement of another 4 million - making it the greatest humanitarian catastrophe of our era. Despite jihad's record as a leading source of conflict for 14 centuries, causing untold human suffering, academic and Islamic apologists claim it permits only defensive fighting, or even that it is entirely non-violent. Three American professors of Islamic studies colorfully make the latter point, explaining jihad as: An "effort against evil in the self and every manifestation of evil in society" (Ibrahim Abu-Rabi, Hartford Seminary); "Resisting apartheid or working for women's rights" (Farid Eseck, Auburn Seminary), and "Being a better student, a better colleague, a better business partner. Above all, to control one's anger" (Bruce Lawrence, Duke University). It would be wonderful were jihad to evolve into nothing more aggressive than controlling one's anger, but that will not happen simply by wishing away a gruesome reality. To the contrary, the pretense of a benign jihad obstructs serious efforts at self-criticism and reinterpretation.

The path away from terrorism, conquest and enslavement lies in Muslims forthrightly acknowledging jihad's historic role, followed by apologies to jihad's victims, developing an Islamic basis for nonviolent jihad and (the hardest part) actually ceasing to wage violent jihad. Unfortunately, such a process of redemption is not now under way; violent jihad will probably continue until it is crushed by a superior military force (Defense Secretary Donald Rumsfeld, please take note). Only when jihad is defeated will moderate Muslims finally find their voice and truly begin the hard work of modernizing Islam. __________ Bibliography - My Writings on Jihad: I explore the meaning of jihad in a series of articles, including this one: " The [Suicide] Jihad Menace ." Jerusalem Post, 27 July 2001. On the issue of suicide vs. martyrdom. " Harvard ♥ Jihad ." New York Post, 11 June 2002. About an egregious commencement address and its implications. " Jihad and the Professors ." Commentary, November 2002. A critique of specialists who hide the true meaning of the word jihad. " What is Jihad?

" New York Post, 31 December 2002. This article - an overview. " Jihad in the American Courtroom ." DanielPipes.org, 13 March 2003. Focuses on Middle East studies specialists' legal testimony. The Holy War | The Cripplegate by Eric Davis It’s a word with which much of the world has unfortunately become familiar in recent years: “jihad.” “Jihad” is the Arabic word which carries the idea of “struggle,” and is often referred to as “holy war” within Islam. While not all Muslim scholars agree on the way in which holy war should look, one need not look far to understand what it means to many in our world today. But though such wars have been going on for centuries, Christ would in no way attribute the term “holy” to them. Worship and devotion to the true God means loving, not murdering, our enemies. Those of different faiths are not to be the object of our killing, but praying. There is, however, a true holy way commanded by God. This war is spiritual in nature.

It is a war against ourselves, and against the lack of holiness within, the moment we become a Christian. The true holy war is physically peaceful towards others, but spiritually aggressive towards self. Its not about strategically hunting down, and systematically taking out, the enemies outside of us, but the enemy inside of us. While God’s agenda advancement for his disciples today does not consist of killing others, it certainly consists of killing our own sin. “Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry” (Col 3:5). The 17th century puritan pastor, John Owen, has been greatly used of God to help the church in the holy war. He writes, “Do you mortify? Do you make it your daily work? Be always at it [while] you live; cease not a day from this work; be killing sin or it will be killing you.” Now, studying sin may seem strange and undesirable to many. But our sin is not something we forget about simply because we are forgiven of it. An attraction to sin still exists inside the Christian because of our residual fallenness, the flesh.

As such, it is our great enemy within. And its the thing which keeps us from doing what we most want: to love Christ. That’s why the true holy war is one of the sine qua non’s of the Christian life. Here are 7 truths to arm God’s people for the holy war: 1. The holy war begins when we are forgiven and saved by faith in Christ. And not before. Prior to salvation, we are enslaved to sin. We are engulfed in sin. Every fiber of our being is incarcerated in iniquity. But not against our will. We wouldn’t have it any other way. Prior to Christ, we are dead in sin. So, our will needs more than inspiration. Our nature needs more than an upgrade. Our desires need more than to observe moral heroics. We are dead. Inspiration does not inspire the dead. Upgrades do not upgrade the dead. Heroics do not heroicize the dead. The dead remain dead until made alive. For that reason, we cannot, nor will not, fight the holy war prior to regeneration by faith in the Lord Jesus Christ. Once we do, the fight is on, and: 2. There are many reasons for why we must fight.

We fight sin because that’s just our new nature, being indwelt by the Holy Spirit through faith in Christ. It’s our pneumatological hard-wiring to do so: “For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live” (Rom 8:13). “But I say, walk by the Spirit, and you will not carry out the desire of the flesh. For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another…” (Gal 5:16-17). More than a command to fight, being Holy Spirit-indwelt simply means there is a fight. When the flesh and the Spirit are dropped into a soul, they will go at it like two betta fish in a pickle jar. Further, we fight sin because it’s God’s ordained means for persevering in the faith.

The holy war is a chief way in which God has decided we will progress in sanctification to glorification, by his grace: “Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you” (1 Tim 4:16). Let’s not misunderstand. Fighting our sin is not the meritorious work by which we are made righteous before God. Justification is by faith alone in Christ alone. But fighting evidences we’re justified so as to be in the fight, by God’s grace. Further, we fight because that is how we desist from the victories of the residual sin in us: “Beloved, I urge you as aliens and strangers to abstain from fleshly lusts which wage war against the soul” (1 Pet 2:11 ). We also fight sin to honor what Christ paid so dearly to redeem us from. Imagine a guy from the south who has gorged himself on nothing but fried Twinkies and lard milkshakes for the majority of his adult life. One day he discovers that he needs a heart transplant at the age of 35.

His diet has nearly killed him, when suddenly, an individual steps up to donate his perfectly healthy heart to him. The surgery is a complete success; new heart, healthy, ready to go. Now, what kind of fool would he be to continue his diet of fried Twinkies and lard milkshakes? The generosity of a new heart, reflecting on the great foolishness he previously lived in, the blessing of newness in life, and the hope of a new beginning will transform him to steer clear of his widow-maker diet. So it is, and infinitely more, when a sinner is saved by faith in Christ. God’s radical generosity was expressed to us foolish wretches by offering up Christ to be judged in our place. And he gives us a new spiritual heart, the blessing of exhilarating new spiritual life, new hope, and eternal life. That’s not going to leave someone inert. Out of love for this God, we are going to fight for anything contrary. That’s why we engage in the holy war. 3. We are either fighting our sin or feeding our sin. In warfare, the enemy steps up when its opposition lets up. So it is with our sin. We’re either nurturing it or nuking it.

We’re either moving forward or backward. Take another look at Romans 8:13: “For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live.” Notice, there are two ways of life here. It pictures two realities. And the latter, putting sin to death by the Spirit, will be bumpy, of course. But it will be a forward movement over the long haul. John Owen: “The vigor and power and comfort of our spiritual life depends on our mortification of deeds of the flesh.” Paul gave added insight from his own testimony: “Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air; but I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified” (1 Cor 9:26-27). In other words, Paul says, “There are two operating modes: giving the beating or getting the beating.

By God’s grace, I’ll do everything I can to prevent the latter.” The idea of “let go, let God,” would’ve been completely foreign to the apostle of grace. With help from John Owen, J.I. Packer writes: “Indwelling sin has been dethroned and dealt its death blow through the believer’s union with Christ in his death. Now, with the Spirit’s aid, the Christian must spend his lifetime draining sin’s lifeblood. We may not relax, for sin ‘will no otherwise die, but by being gradually and constantly weakened; spare it, and it heals its wounds, and recovers strength.’” Finally, in a brilliance of simplicity and truth, Christ pictures the war as violent as it really is: “If your right eye makes you stumble, tear it out and throw it from you; for it is better for you to lose one of the parts of your body, than for your whole body to be thrown into hell” (Matt 5:29). We are either fighting our sin or feeding our sin. 4. We are weakened against our sin for many reasons.

In the book, The Pilgrim’s Progress, the believer battling his way to heaven, Christian, faces a myriad of characters who symbolize temptations we face inside and out. And there is no lack: Mr. Worldlywiseman, Obstinate, Pliable, Sloth, Simple, Presumption, the crowd at Vanity Fair, to name a few, threaten Christian’s progress in the faith. It’s no different with us. Prayerlessness, for example, drains our strength for the fight. As Owen has said, “If we do not abide in prayer, we will abide in temptation,” and, “Whoever wishes to avoid temptation must pray.” Spiritual self-sufficiency and self-trust are also killers. J.I. Packer observed, “Sin’s strategy is to induce a false sense of security as a prelude to a surprise attack.” Like Peter’s boast that he would never deny Christ in Matthew 26:33-35, pride comes before a fall. “Therefore let him who thinks he stands take heed that he does not fall” (1 Cor 10:12). Distancing ourselves from local church involvement can also be a catalyst to sin’s weakening presence.

The church is God’s greenhouse for our growth and his hospital for our recovery. Mark it: casual demeanor towards local church involvement and accountability is a killer. Consider, for example, those post-surgery moments in the hospital. It’s critical that the patient be monitored from all angles by the physician in the hospital. Becoming a Christian is not entering into the moral hero’s club, but finally checking in for surgery. And we don’t leave God’s hospital, the local church, until glory. Doing so is a digression in the fight. Unchallenging relationships provide avenues for temptation as well. Sometimes we can be more interested in a local church and relationships that flatter and fluff us instead of challenging and spurring. Our view of relationships degenerates into finding a collection of individuals who, in mutual half-heartedness, give one another an unspoken pass on each other’s mediocrity. And it’s a disengaging from the holy war. Giving into a sin also ensures greater temptation.

Sometimes we can think, “Well, if I just give in, that sin, that temptation, it will relax.” It will relax, but in the same way that a starving lion does after you throw it a 100lb buffalo steak. That beast will devour the steak, then go into food coma. We suppose that since we’ve fed the beast, all is well. But we’ve merely strengthened and nourished it, ensuring it will come back stronger and swifter. And what’s worse, we’ve habitualized ourselves to feeding it instead of starving. So, if we are going to kill the beast, we must starve it. Owen again: “Let no man think to kill sin with few, easy, or gentle strokes. He who hath once smitten a serpent, if he follow not on his blow until it be slain, may repent that ever he began the quarrel.

And so is he who undertakes to deal with sin, and pursues it not constantly to the death.” “Sin is never less quiet, than when it seems to be most quiet, and its waters are for the most part deep, when they are still.” “But put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts” (Rom 13:14). Also, things like delayed repentance (i.e. David progressed from adultery to murder, 2 Sam 11:15), poor doctrine and knowledge of the word, prosperity (spiritual, material, etc), physical struggles (sickness, sleep deprivation, hunger), little intake of Scripture (cf. Ps 119:11), and failure to apply the word can pave inroads for greater temptation. 5. Our battle against sin will not end until death. The point of this is not morbidity but reality. You see this in the apostle Paul’s life. At all points he is rejoicing in Christ while simultaneously grieving and fighting sin. He went down swinging. At times, we may let up in the battle.

But that no more means that the battle isn’t happening than to stop shoveling snow in December in Wyoming means I will have no more to shovel for the winter. To stop fighting simply means it is taking over and burying me. Further, there are no commands in Scripture indicating we need to, at any point in our lives, “let go and let God.” The fight continues until the fight is over. For that reason, we do not pray, “Lord, remove me from the battle,” but, “Revive me for and in the battle; to never leave the battle until there is no more battle.” We don’t pray to flee the fight, but to keep from failing in the fight. We do not pray to be rescued from effort in the battle, but for effort in the battle. We’re going to need strength until the end. J.I. Packer again: “No one gets out of Romans 7 in this world.” Some encouragement though: 6. It is a mark of spiritual health and humility to grieve our own sin. Because we are seeing ourselves for who we really are. And it is that bad, and worse.

In Christ’s most famous sermon, among other things, he begins with blessing on those who see and loathe their sin: “Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they shall be comforted…Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.” It’s the kind of hate that is good. When Paul cried, “Wretched man that I am!” (Rom 7:24) that was not a regression in his faith, but a progression. When Isaiah was morally shattered before the holiness of God, crying, “Woe is me, for I am ruined!”, God does not interject by saying, “Relax, you’re not that bad.” Its as Lloyd-Jones said, “The greater the saint the greater is the sense of sin and the awareness of sin within.” To grow up is to grow down. So we can be encouraged that seeing and loathing our sin is not failing, but growing. Moreover, it’s something we could never do apart from the convicting ministry of the Holy Spirit.

We can be encouraged in those moments because it is the power of almighty God responding in you to a lack of holiness. It means, though there is war, all is well. Along those lines, we need not worry much about the individual who says, “My sin is so discouraging. It’s just such a battle for me regularly. I just hate it.” That’s a healthy soul who is positioned to see and cherish Christ in a fresh way. John Owen understood this well: “…oftentimes we are carried into distempered affections, foolish imaginations, and pleasing delightfulness in things that are not good nor profitable … When the soul is doing…quite another thing…sin starts that in the heart…that carries it away into that which is evil and sinful. I know no greater burden in the life of a believer than these involuntary surprisals… And it is in respect unto them that the apostle makes his complaint [in] Romans 7:24.” Sidenote: consider that Owen suffered much in his day, having buried his first wife and many children, while also enduring the chaos of the Great Ejection. Even so, he knew “no greater burden” than the surprisals of inner sin.

It is a mark of spiritual health and humility to grieve our own sin. 7. No matter how hard the fight, or if we fall, we remain God’s children on the basis of Christ’s death in our place. That’s good news. Regardless of punches landed on our sin in a given day, we’re fastened in the family of God. Our performance in the holy war is not what renders or keeps us righteous in Christ. The force with which we fight is not the grounds for our permanent, no-condemnation standing before holy God. God unleashed the full measure of his righteous wrath on Christ so that he might unleash on us the full measure of mercy. Our faith in him seals the deal. No more condemnation. Our assurance in the fight is that Christ already won. When we are weary in the battle against our sin; when we fall, when we fail, when we feel like giving up, the cross declares that we yet stand before a satisfied God.

Islamic Culture, Traditions and Terminology Islamic Culture, Traditions and Terminology Jihad in Islamic Culture Jihad is the Arabic for what can be variously translated as "struggle" or "effort," or "to strive," or "to exert," or "to fight," depending on the context. In the West, the word is generally understood to mean "holy war," and the terms are given, inaccurately, exclusively military connotations. The Qur'an does call for "jihad" as a military struggle on behalf of Islam. But the Qur'an also refers to jihad as an internal, individual, spiritual struggle toward self-improvement, moral cleansing, and intellectual effort - the difficult effort that is needed to put ALLAH's will into practice at every level, personal, family, social, business, and political. It is said that Prophet Muhammad considered the armed-struggle version of holy war "the little jihad," but considered the spiritual, individual version of holy war — the war within oneself — as "the great jihad." Still, "jihad" is considered to be every Muslim's duty — be it the struggle to improve society, preventing the exploitation of the poor or vulnerable, or improving oneself before the Day of Judgment.

Top ^ Mujahideen in Islamic culture A Mujahid is Arabic which means "struggler." The plural is Mujahideen. It is a person involved in a jihad. Muslims who engage in the defense of Muslim lands, or who take up a struggle in defense of the oppressed, the poor or the exploited, or against the oppression of the state or foreign invaders, consider themselves to be mujahidin, or mujahideen. Top ^ Greater Jihad Within Islamic culture and belief, Muhammad is said to have regarded the inner struggle for faith the "greater jihad", prioritizing it over physical fighting in defense of the Ummah, or members of the global Islamic community. One famous hadith has the prophet saying: "We have returned from the lesser jihad (battle) to the greater jihad — jihad of the soul." 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)." Greater jihad can be compared to the struggle that Christians refer to as "resisting sin"; i.e., fighting temptation, doubt, disbelief, or detraction.

The greater jihad is about holding fast against any ideas and practices that run contrary to the Muhammad's revelations (Qur'an), sayings (Hadith), and the examples set by how he lived his life (Sunnah). This concept of jihad has does not correspond to any military action. Top ^ Caliphate The title, or term, Caliph is the head of state in a Caliphate, and the title for the leader of the Islamic Ummah (an Islamic community). It is a transliterated version of the Arabic word Khalifat (or, Khalif), which means "successor" or "representative." In Islamic culture the early leaders of the Muslim nation following Muhammad's death were called "Khalifat Rasul Allah," which means the political successors to the messenger of ALLAH (referring to Muhammad). Caliphs were also often referred to as Am_r al-Mu'min_n, "Commander of the Faithful", or Imam al-Ummah, "leader of the Muslims." The Caliphate has two lesser titles.

Most historical Muslim governors were called either sultans (meaning "strength", "authority", or "ruler ship") or amirs (also known as "emir" to denote a military title, roughly meaning "general" or "commander"). These titled positions gave allegiance to a caliph. Top ^ Emir Emir is title with various meanings; i.e., a military title roughly meaning "commander" or "general," and "prince" as a title of nobility. It is transliterated as amir, aamir or ameer, also. It is a high title of nobility, or office, used throughout the Arab World, and had its beginnings in the medieval Muslim World. Top ^ Sheik Sheikh (also written as Sheik, Shaykh, Shaikh, Cheikh, and other variants) is an honorific term which in the Arabic language means "elder." It is commonly used within the Muslim world to denote an elder of a tribe, a revered wise man, or an Islamic scholar Top ^ Al-aqsa Mosque Al-Aqsa Mosque, or al-Masjid al-Aqsa; meaning, "the Farthest Mosque." It is also known as al-Aqsa.

It is an Islamic holy place in the Old City of Jerusalem. The mosque itself forms part of the al-Haram ash-Sharif, or "Sacred Noble Sanctuary," along with the Dome of the Rock. This is a site also known as the Temple Mount, and considered the holiest site in Judaism, since it is where the Temple in Jerusalem once stood. Widely considered as the third holiest site in Islam, Muslims believe that the prophet Muhammad was transported from the Sacred Mosque in Mecca to al-Aqsa during the Night Journey. Islamic tradition holds that Muhammad led prayers towards this site until the 17th month after the emigration, when God ordered him to turn towards the Ka'aba. Top ^ Mullah According to Islamic culture Mullah is a Muslim man, educated in Islamic theology and sacred law. The title, given to some Islamic clergy, is derived from the Arabic word mawla; meaning, both "vicar" and "guardian." In large parts of the Muslim world, particularly Iran, Bosnia, Afghanistan, Turkey, Central Asia, and the Indian subcontinent, it is the name commonly given to local Islamic clerics, or mosque leaders.

It is primarily understood in the Muslim world as a term of respect for a religiously educated man. The term is most often applied to Shiite clerics, as Shi'a Islam is the predominant tradition in Iran. However, the term is used throughout the Indian subcontinent for any Muslim clergy, either Sunni or Shi'a. Muslim clergy in Russia, and other former Soviet Republics, are also referred to as mullahs, regardless of whether they are either Sunni or Shi'a. Top ^ Ayatollah Ayatollah (meaning, "Sign of God") is a high ranking title given to Twelvers Shi'a clerics. Those who carry the title are experts in Islamic studies such as jurisprudence, ethics, and philosophy. They teach usually in Islamic seminaries. The title is currently granted to top Shia mujtahid after completing sat'h and kharij studies in the hawza. A mujtahid is an Islamic scholar, competent to interpret divine shari'a law in practical situations using ijtihad (independent thought). Hawza is a seminary of traditional Shi'a Islamic studies.

By then he would be able to issue his own edicts from the sources of religious laws: Qur'an, Sunnah, "intellect" (rather than the Sunni principle of Qiyas). Most of the time, a certificate is issued, attested by his teachers. The ayatollah can then teach in hawzas according to his specialty, can act as a reference for their religious questions, and act as a judge. There is an important difference from Shi'a ayatollahs and "saints" in other religions and Sunni Islam. They are not regarded as enlightened by God Himself, but by the Word of God. The name "ayatollah" originates from the Qur'an where human beings can also be regarded as signs of God, the literal translation of the title. 51:20-21 of the Qur'an states: On the earth are signs (Ayat) for those of assured Faith. As also in your own selves: Will ye not then see? Top ^ Ka'ba Ka'ba (also known as, Ka'aba, Ka'bah, Kabah, and Caaba) is the center of the holiest place of worship in Islam.

It is located inside the Sacred Mosque of Mecca, Al Masjid Al-Haram. Its name is an Arabic word that means "a home, or a room, that looks like a cube." The Ka'aba was built by Prophet Abraham as a landmark for the House of God, for the sole purpose of worshipping ALLAH alone. (See section Mecca , and the section on Muhammad, History & Background. ) Quran: 2:125. We have rendered the shrine (the Ka`aba) a focal point for the people, and a safe sanctuary. You may use Abraham's shrine as a prayer house. We commissioned Abraham and Ismail: "You shall purify My house for those who visit, those who live there, and those who bow and prostrate." Quran: 2:127. As Abraham raised the foundations of the shrine, together with Ishmael (they prayed): "Our Lord, accept this from us.

You are the Hearer, the Omniscient." Ka'aba is the center of the circumambulations (known as the "tawaf", which means, "to walk around") performed during the pilgrimage (known as "hajj"), and it is toward the Ka'aba that Muslims face in their prayers (known as "salat"). Before Prophet Muhammad's Islam religion, Meccans who lost the religion of Abraham, worshipped many idols. The Black Stone, possibly of meteoric origin, is located at one of its outside corners. It has been used by the pilgrims as a landmark to count the number of circumambulations. Some traditional Muslims, in defiance of their religion, consider the stone holy, and put emphasis on touching it and kissing it. The Ka'aba is a large masonry structure roughly the shape of a cube. It is made of granite from the hills near Mecca, and stands upon a 10 inch marble base, which projects outwards about one foot. It is approximately 43 feet high, with sides measuring 36 feet by 42 feet.

The four corners of the Ka'aba roughly face the four cardinal directions (meaning, north, south, east, and west) of the compass. The Ka'aba is covered by a black silk and gold curtain known as the kiswah, which is replaced yearly. About two-thirds of the way up runs a band of gold-embroidered calligraphy with Qur'anic text, including the Islamic declaration of faith, the Shahadah. Entry to the Ka'aba's interior is generally not permitted, except for certain rare occasions and for a limited numbers of guests. The entrance is a door set 7 feet above the ground on the north-eastern wall of the Ka'aba, which acts as the faáade. There is a wooden staircase on wheels, usually stored in the mosque between the arch-shaped gate of Ban_ Shaybah and the well of Zamzam. Inside the Ka'aba, there is a marble and limestone floor. The interior walls are clad with marble halfway to the roof, and tablets, with Qur'anic inscriptions, are inset in the marble. The top parts of the walls are covered with a green cloth decorated with gold embroidered Qur'anic verses.

Caretakers perfume the marble cladding with scented oil, the same oil used to anoint the Black Stone outside. There is also a semi-circular wall opposite, but unconnected to, the north-west wall of the Ka'aba known as the hat_m. This is 35 inches in height and 5 feet in length, and is composed of white marble. Some believe that the graves of Abu Simbel, Ishmael, and his mother, Hagar, are located in this space, and for this reason it is not entered during the ritual circumambulation. The actual structure of the Ka'aba has been demolished, and rebuilt several times in the course of its history. Around the Ka'aba is a restricted area (known as the "haram" area) extending in some directions as far as 12 miles, into which only Muslims may enter. Jihad | Define Jihad at Dictionary.com jihad a holy war undertaken as a sacred duty by Muslims. 2. any vigorous, emotional crusade for an idea or principle.

Origin of jihad 1865-70; < Arabic jihād struggle, strife Dictionary.com Unabridged British Dictionary definitions for jihad Expand (Islam) a holy war against infidels undertaken by Muslims in defence of the Islamic faith 2. (Islam) the personal struggle of the individual believer against evil and persecution 3. (rare) a crusade in support of a cause Word Origin C19: from Arabic jihād a conflict Collins English Dictionary - Complete & Unabridged 2012 Digital Edition © William Collins Sons & Co. Ltd. 1979, 1986 © HarperCollins Publishers 1998, 2000, 2003, 2005, 2006, 2007, 2009, 2012 Word Origin and History for jihad Expand n. 1869, from Arabic, usually translated as "holy war," literally "struggle, contest, effort," from infinitive of jahada "he waged war, he applied himself to." Used in English since c.1880 for any sort of doctrinal crusade.

Online Etymology Dictionary, © 2010 Douglas Harper Expand jihad [(ji-hahd, ji-had)] In Islam , a holy war; a war ordained by God. The Koran teaches that soldiers who die in jihad go to heaven immediately. Note: Modern-day terrorists often claim that they are carrying out acts of destruction, such as the attacks on the World Trade Center towers, as part of a jihad. The American Heritage® New Dictionary of Cultural Literacy, Third Edition Copyright © 2005 by Houghton Mifflin Company. Published by Houghton Mifflin Company. All rights reserved. Slang definitions & phrases for jihad Expand jihad noun A violent attack; destructive assault: We'll call these guys Tinker, Evers, and Chance, to protect them from jihad by the Elvis cult [1980s+; fr Arabic, ''holy war''] The Dictionary of American Slang, Fourth Edition by Barbara Ann Kipfer, PhD. and Robert L. Chapman, Ph.D. Copyright (C) 2007 by HarperCollins Publishers.

Jihad: A Misunderstood Concept from Islam - What Jihad is, and is not Jihad: A Misunderstood Concept from Islam - What Jihad is, and is not Shaykh Muhammad Hisham Kabbani (Chairman, Islamic Supreme Council of America) and Shaykh Seraj Hendricks (Head Mufti, Cape Town, South Africa) Article Index Page 10 of 11 WHAT JIHAD IS The Arabic word "jihad" is often translated as "holy war," but in a purely linguistic sense, the word " jihad" means struggling or striving. The arabic word for war is: "al-harb". In a religious sense, as described by the Quran and teachings of the Prophet Muhammad (s), "jihad" has many meanings. It can refer to internal as well as external efforts to be a good Muslims or believer, as well as working to inform people about the faith of Islam. If military jihad is required to protect the faith against others, it can be performed using anything from legal, diplomatic and economic to political means. If there is no peaceful alternative, Islam also allows the use of force, but there are strict rules of engagement.

Innocents - such as women, children, or invalids - must never be harmed, and any peaceful overtures from the enemy must be accepted. Military action is therefore only one means of jihad, and is very rare. To highlight this point, the Prophet Mohammed told his followers returning from a military campaign: "This day we have returned from the minor jihad to the major jihad," which he said meant returning from armed battle to the peaceful battle for self-control and betterment. In case military action appears necessary, not everyone can declare jihad. The religious military campaign has to be declared by a proper authority, advised by scholars, who say the religion and people are under threat and violence is imperative to defend them. The concept of "just war" is very important. The concept of jihad has been hijacked by many political and religious groups over the ages in a bid to justify various forms of violence. In most cases, Islamic splinter groups invoked jihad to fight against the established Islamic order. Scholars say this misuse of jihad contradicts Islam. Examples of sanctioned military jihad include the Muslims' defensive battles against the Crusaders in medieval times, and before that some responses by Muslims against Byzantine and Persian attacks during the period of the early Islamic conquests.

WHAT JIHAD IS NOT Jihad is not a violent concept. Jihad is not a declaration of war against other religions. It is worth noting that the Koran specifically refers to Jews and Christians as "people of the book" who should be protected and respected. All three faiths worship the same God. Allah is just the Arabic word for God, and is used by Christian Arabs as well as Muslims. Military action in the name of Islam has not been common in the history of Islam. Scholars says most calls for violent jihad are not sanctioned by Islam. Warfare in the name of God is not unique to Islam. Other faiths throughout the world have waged wars with religious justifications

Question: What Arabic word means "struggle" but is often interpreted as "Holy War"?
Answer: Jihad