The long march through the institutions has enabled some of the most degenerate swine to occupy positions in news media, our institutions of higher learning and in politics. Once embedded in the system, they go to any length to side with our enemies to deceive us:
The Shafi’i legal manual (the Shafi’is are a school of Islamic jurisprudence) ‘Umdat al-Salik (Reliance of the Traveller), which has been certified by al-Azhar, the foremost authority in Sunni Islam, as conforming to the “practice and faith of the orthodox Sunni community,” devotes one paragraph to jihad as spiritual struggle and seven pages to jihad as warfare. It makes it quite clear that jihad is warfare against non-Muslims:
Jihad means to war against non-Muslims, and is etymologically derived from the word ‘mujahada’, signifying warfare to establish the religion. And it is the lesser jihad. As for the greater jihad, it is spiritual warfare against the lower self (nafs), which is why the Prophet (Allah bless him and give him peace) said as he was returning from jihad,
“We have returned from the lesser jihad to the greater jihad.”
The scriptural basis for jihad, prior to scholarly consensus is such Koranic verses as:
(1) “Fighting is prescribed for you” (Koran 2:216);
(2) “Slay them wherever you find them” (Koran 4:89);
(3) “Fight the idolators utterly” (Koran 9:36);
and such hadiths as the one related by Bukhari and Muslim that the Prophet (Allah bless him and give him peace) said:
“I have been commanded to fight people until they testify that there is no god but Allah and that Muhammad is the Messenger of Allah, and perform the prayer, and pay zakat. If they say it, they have saved their blood and possessions from me, except for the rights of Islam over them. And their final reckoning is with Allah.”
and the hadith reported by Muslim,
“To go forth in the morning or evening to fight in the path of Allah is better than the whole world and everything in it.’”
But what does al-Azhar know? Australia’s SBS knows better.
“Jihad: A word which doesn’t mean war against non-Muslims,” by Peter Theodosiou, SBS, August 28, 2016:
The Arabic word ‘jihad’, meaning ‘struggle’ or ‘striving’, has gained international notoriety over several decades for its perceived interpretation as a call for Muslims to unite and conduct violent acts against non-Muslims.
Various theologians argue that this interpretation has led to a “misunderstanding” of the word’s true meaning, and also fueled militant groups looking to recruit new members and reinvigorated far-right groups pushing an anti-Islamic agenda.
Islamophobia is on the rise in Australia – and religious experts say it’s due to the lack of understanding about Islamic teachings and concepts – such as jihad.
So, what does the term actually mean?
A personal struggle for a positive outcome
While jihad is only one term within the Arabic language meaning ‘struggle’ or ‘striving’, it’s interpretation within Islam is complex.
Associate Professor Mehmet Ozalp believes the word can be defined as a means for Muslim people “to have a personal struggle to achieve a positive outcome”.
The Director of the Centre for Islamic Studies and Civilisation at Charles Sturt University, said three central interpretations exist for jihad, derived exclusively from phrases in the Qur’an and various secondary theological texts.
“The first, which Prophet Mohammad called the ‘greater jihad’ is the struggle of one against his own temptations and inner desires, negative or evil inclinations,” he told SBS.
“The second one is for social activism, trying to correct something that is wrong in society or promote something good. That is going to be a ‘struggle’ because some people might not want to change, or there are people with an invested interested other than the status quo.
“The last form of jihad is to be involved in a military struggle against a belligerent force that may invade one’s country (and) attack civilians or innocent people. But, not every war is jihad.”
Much of today’s understanding of jihad derive from the Qur’an and hadiths, which are a collection of secondary texts describing the actions, words and habits of the prophet Mohummad [sic], written and circulated after his death.
Many of these secondary texts lay the ground work for various interpretations of jihad as a holy war to convert non-believers to Islam.
In his 1966 publication, The Islamic Law of Nations, Iraqi–born academic Majid Khadduri described jihad as “Islam’s instrument for carrying out its ultimate objective by turning all people into believers, if not in the prophethood of Mohammed, at least in the belief of God”.
Khadduri said at the very outset, the law of war, or the jihad, became the chief preoccupation of jurists of an Islamic state.
“The prophet Mohammed is reported to have declared ‘some of my people will continue to fight victoriously for the sake of the truth until the last one of them will combat the anti-Christ’,” Khadduri said in the book.
“Until that moment is reached, the jihad, in one form or another will remain as a permanent obligation upon the entire Muslim community.”
University of Western Australia academic Professor Samina Yasmeen says the “positive” idea of jihad as “struggle for personal purity and piety” prevails within most Islamic societies.
She said this idea resolves that Muslims should behave along the ways the religion tells them too [sic], in being “really good people, kind, submissive to God and making sure that not only they relate to God, but they’re also involved with making the community safer and harmonious”.
Despite consisting of three commonly agreed interpretations of a ‘struggle’ within Islamic theology, a common belief within western societies is that jihad solely relates to a call for Muslims to conduct an aggressive ‘holy war’ against non-believers.
This interpretation is exhibited by several militant groups, including Abu Sayyaf in the Philippines.
Since its formation in 1991, Abu Sayyaf has engaged in a ferocious insurgency in an effort to establish an independent province within the Philippines.
The group has conducted a spate of attacks against throughout south-east Asia, including the 2004 SuperFerry 14 bombing where 116 people were killed.
Acclaimed author Mark Bowden claims the group has “only a sketchy notion of Islam, which they saw as a set of behavioral rules, to be violated when it suited them”.
Associate Professor Ozalp says the interpretation of jihad as a ‘holy war’ is being “wrongfully applied” and “misused” by militant groups looking to justify their plight and to recruit new members.
“They name what they do [as] jihad because it becomes easier to recruit people,” he said.
“If they can justify the jihad, the moral dilemma is removed. If someone has questions like ‘am I really doing the right thing? I’m not supposed to kill people’, they [militant groups] say ‘no, what you’re doing is jihad.” They can convince that person, and that person says ‘okay, well I’m doing my religion’….
Here, some more from the authentic texts, in case you still have any doubt:
DEFINITIONS OF JIHAD FROM A-1 ISLAMIC SOURCES: Jihad is indeed warfare against disbelievers
-Ibn Taimiyyah (1263 – 1328) one of the greatest Muslim scholars of all times clarified: “There is a Hadith related by a group of people which states that the Prophet (s.a.w) said after the battle of Tabuk: ‘We have returned from Jihad Asghar to Jihad Akbar’. This hadith has no source, nobody whomsoever in the field of Islamic knowledge has narrated it. Jihad against the disbelievers is the most noble of actions, and moreover it is the most important action for the sake of mankind.” [Refer: Al Furqan baina Auliyair Rahman wa Auliyaisy Shaitaan, matter 44-45].
-Another hadith narrates: A man asked the prophet: “…And what is Jihad?” He replied: “You fight against the disbelievers when you meet them.” He asked again: “What kind of Jihad is the highest?” He replied: “The person who is killed whilst spilling the last of his blood.” [Narrated by Ahmad in his Musnad 4/114 – Hadith Sahih. Al Haithami states: “Narrators upheld it.” Majmauz Zawaid 1/59].
-Palestinian Definition of Jihad
“Jihad is the Islamic term equivalent to the word ‘war’ among other nations. The difference is that jihad is [war] for the sake of noble and exalted goals, and for the sake of Allah… whereas other nations’ wars are wars of evil for the sake of occupying land and seizing natural resources, and for other materialistic goals and base aspirations.”(Al-Thaqafa Al-Islamiyya (Islamic Education), Ministry of Education, Palestinian Authority, Ramallah, 2003, p. 208.)
-Definition of Dictionary of Islam: Jihad is “a religious war with those who are unbelievers (kufaar) in the mission of Muhammad. It is an incumbent religious duty, established in the Quran and in the Traditions as a divine institution, enjoined specially for the purpose advancing Islam and repelling evils from Muslims.”
-In an introductory note to an article “Jihad in the Qur’an and Sunnah” by Sheikh Abdullah bin Muhammad bin Humaid, ex-Chief Justice of Saudi Arabia and of the Sacred Mosque of Mecca, Abdul Malik Mujahid, General Manager of Maktaba Dar-us-Salam, Saudi Arabia on the website (www.islamworld.net) writes:
“Jihad is regarded as the best thing, one can offer voluntarily. It is superior to non-obligatory prayers, fasting, Zakat, Umra and Hajj as mentioned in the Qur’an and the Ahadith of the Prophet(pbuh). The benefits of Jihad are of great extent and large in scope, while its effects are far-reaching and wide-spreading as regards Islam and the Muslims.”
-Jihad defined in the Koran:
Koran 9:111-112: (Fighting to the death in Allah’s cause)
“Verily Allah has purchased of the believers their lives and their properties; for theirs (in return) is Paradise. They fight in His cause, so they Kill (others) and are killed. It is a promise in truth which is binding on Him.”
Explanation: Allah has made a binding promise with His believers who kill in His cause and if they are killed, they will receive (the highest level of) Paradise in return. This promise is given only to jihadists who kill. Thus a good Moslem must kill.