Export your learner materials as an interactive game, a webpage, or FAQ style cheatsheet.
Unsaved Work Found!
It looks like you have unsaved work from a previous session. Would you like to restore it?
Total Categories: 5
The literal translation of the Arabic word 'jihad' is exclusively 'holy war'.
Answer: False
While 'jihad' is frequently associated with warfare, its literal Arabic meaning is 'exerting, striving, or struggling with a praiseworthy aim.' This encompasses a broad spectrum of efforts, including internal spiritual struggles and community building, not solely military conflict, as indicated by scholarly definitions and etymological analysis.
The 'greater jihad' involves external warfare, while the 'lesser jihad' refers to the inner struggle against one's passions.
Answer: False
Islamic tradition distinguishes between the 'greater jihad,' which is the inner, spiritual struggle against one's own base desires and impulses, and the 'lesser jihad,' which refers to the external struggle, primarily understood as warfare.
The Arabic root word 'jahada' from which 'jihad' is derived, means 'to surrender' or 'to yield'.
Answer: False
The Arabic root word 'jahada,' from which 'jihad' originates, signifies 'to exert strength and effort' or 'to use all means to accomplish a task.' It implies striving and exertion, not surrender or yielding.
What is the literal meaning of the Arabic word 'jihad'?
Answer: Exerting, striving, or struggling with a praiseworthy aim
The Arabic word 'jihad' derives from the root 'jahada,' meaning 'to exert effort' or 'to strive.' Its literal translation is 'exerting, striving, or struggling with a praiseworthy aim,' encompassing a broad spectrum of efforts beyond mere warfare.
How is 'jihad' broadly understood within an Islamic context according to the source?
Answer: Any effort to align personal and social life with God's guidance, including internal struggles and community building.
Within Islam, 'jihad' is broadly understood as encompassing almost any effort to align personal and social life with God's guidance. This includes internal struggles against one's own negative impulses, efforts to foster a virtuous Muslim community (ummah), and the struggle to defend Islam itself.
Which classification of jihad is described as the inner, spiritual struggle against one's own passions and impulses?
Answer: Greater jihad
The 'greater jihad' is the term used to describe the inner, spiritual, and moral struggle against one's own passions, desires, and sinful inclinations. This is often considered the primary form of jihad by many Muslims.
In the context of the Quran, what is the common idiomatic expression involving 'jihad'?
Answer: Striving in the path of God (al-jihad fi sabil Allah)
In the Quran, 'jihad' is frequently employed in the idiomatic expression 'al-jihad fi sabil Allah,' which translates to 'striving in the path of God.' This phrase emphasizes the exertion undertaken for a divine cause.
The Arabic root word 'jahada', from which 'jihad' originates, signifies:
Answer: To exert strength and effort.
The Arabic root 'jahada' signifies the exertion of strength and effort. This etymological root underscores the active and striving nature inherent in the concept of 'jihad'.
The concept of 'jihad' as armed resistance emerged during the height of the Abbasid Caliphate.
Answer: False
The concept of 'jihad' as armed resistance first arose in the context of the persecution faced by early Muslims during Muhammad's time in Mecca, necessitating a choice between emigration or engaging in warfare.
Classical Islamic jurisprudence prohibited any form of warfare, including defensive actions.
Answer: False
Classical Islamic jurisprudence developed rules and justifications for warfare, including defensive actions against aggression. While strict regulations were imposed, it did not prohibit all forms of warfare.
Hanafī jurists, like al-Shaybānī, believed that unbelief itself was a sufficient justification for waging war.
Answer: False
Hanafī jurists, including al-Shaybānī, maintained that while unbelief is a grave sin, its punishment is reserved for the Hereafter. They argued that unbelief alone does not constitute sufficient justification for war; the primary cause must be aggression against Muslims or persecution.
The use of siege weapons like mangonels was initially disallowed by Muslim jurists due to their indiscriminate nature.
Answer: True
Initially, Muslim jurists expressed reservations about employing siege weapons like mangonels due to their potential to harm non-combatants indiscriminately. However, this ruling was later adapted due to military necessities, particularly during the Crusades.
In classical Islamic jurisprudence, the initiation of jihad was typically a religious decision made by lay Muslims.
Answer: False
Classical Islamic jurisprudence generally stipulated that the initiation of jihad was a political decision, typically reserved for the caliph or established political authorities. It was often considered a collective obligation (fard kifaya) that could be subject to negotiation and truces.
The emergence of 'jihad' as armed resistance is linked to which historical context?
Answer: The persecution faced by Muslims during Muhammad's time in Mecca.
The concept of 'jihad' as armed resistance first arose during the period of persecution faced by early Muslims in Mecca under Prophet Muhammad's leadership, when the community had to decide between emigration or engaging in defensive warfare.
Which of the following was a rule developed for jihad in classical Islamic jurisprudence?
Answer: Prohibition against harming non-combatants.
Classical Islamic jurisprudence established strict rules for warfare, including the prohibition against harming non-combatants, unnecessary destruction of property, and mistreatment of prisoners, aiming to regulate the conduct of military engagements.
According to classical Islamic jurisprudence, what was the primary aim of jihad as warfare?
Answer: The expansion and defense of the Islamic state.
In classical Islamic jurisprudence, the primary objective of jihad as warfare was the expansion and defense of the Islamic state, aiming to establish a political order governed by Islamic principles, rather than the forced conversion of non-Muslims.
Ibn Hazm listed 'jihad by the sword' as the least significant of the four kinds of 'jihad fi sabilillah'.
Answer: False
Ibn Hazm categorized 'jihad fi sabilillah' into four types: jihad of the heart, tongue, hand, and sword. While he included the sword, the source does not indicate he ranked it as the least significant; rather, he presented them as distinct categories of struggle.
According to Ibn Qayyim al-Jawziyya, jihad is waged against only one type of enemy: unbelievers.
Answer: False
Ibn Qayyim al-Jawziyya identified four types of enemies against whom jihad is waged: the lower self (nafs), Satan, unbelievers, and hypocrites. The struggles against the lower self and Satan are purely peaceful spiritual efforts.
Ibn Taymiyyah argued that jihad against external enemies should precede jihad against one's own lower self.
Answer: False
Ibn Taymiyyah posited that 'Jihad against the lower self and whims is the foundation of jihad against the unbelievers and hypocrites.' He asserted that the internal struggle must precede or form the basis for external confrontation.
Shia and Sunni theories of jihad differ significantly, particularly regarding the permissibility of defensive warfare.
Answer: False
Shia and Sunni theories of jihad share many similarities. The primary distinction lies in Twelver Shia doctrine, which restricts offensive jihad to the leadership of the Mahdi, while defensive jihad is permissible for both traditions.
What is a key difference noted between Shia and Sunni theories of jihad?
Answer: Shia doctrine restricts offensive jihad to the leadership of the Mahdi, while defensive jihad is permissible in both.
The principal divergence between Shia and Sunni theories of jihad lies in Twelver Shia doctrine, which posits that offensive jihad is permissible only under the Imamate of the Mahdi. Defensive jihad, however, is considered a duty in both traditions.
What did Ibn Taymiyyah argue regarding the relationship between inner and outer jihad?
Answer: Jihad against the lower self is the foundation for jihad against external enemies.
Ibn Taymiyyah posited that the internal struggle against one's lower self and desires ('jihad against the lower self') serves as the fundamental basis upon which the external struggle against unbelievers and hypocrites ('jihad against external enemies') is built.
What is the primary understanding of jihad within the Ahmadiyya Muslim community?
Answer: Primarily as a personal inner struggle, with violence only for extreme self-defense.
The Ahmadiyya Muslim community interprets jihad predominantly as an inner, personal struggle. While acknowledging the permissibility of violence strictly for self-defense against persecution, they do not advocate for offensive warfare or political activism through armed struggle.
In his book 'Milestones', what did Sayyid Qutb advocate for regarding jihad?
Answer: Jihad as a permanent war to liberate humanity from 'Satanic forces'.
In 'Milestones,' Sayyid Qutb advocated for jihad as a continuous struggle ('permanent war') aimed at liberating humanity from what he termed 'Satanic forces' and establishing a society governed by divine law, representing a radical call for societal transformation.
What is the significance of the saying, "The ink of the scholar is more holy than the blood of the martyr"?
Answer: It emphasizes the value of knowledge and intellectual pursuits over violence.
This aphorism underscores the high esteem in which knowledge and scholarly endeavors are held within Islamic tradition, suggesting that the pursuit and dissemination of knowledge are paramount, potentially even surpassing the merit of martyrdom in battle.
According to Ibn Qayyim al-Jawziyya, which of the following is NOT one of the four types of enemies against whom jihad is waged?
Answer: Political opponents
Ibn Qayyim al-Jawziyya identified the four types of enemies against whom jihad is waged as the lower self (nafs), Satan, unbelievers, and hypocrites. 'Political opponents' is not explicitly listed as a distinct category in this framework.
What did Rudolph Peters observe about the emphasis on jihad by later Islamic scholars?
Answer: They emphasized the defensive aspect of jihad against aggression.
Rudolph Peters observed that later Islamic scholars, such as Muhammad Abduh, increasingly emphasized the defensive nature of jihad, positing it as an obligation primarily in response to external aggression or persecution.
What is the distinction between 'fard ayn' and 'fard kifaya' in relation to jihad?
Answer: 'Fard ayn' is a personal obligation, 'fard kifaya' is a collective obligation.
'Fard ayn' denotes a personal obligation incumbent upon every individual Muslim, whereas 'fard kifaya' signifies a collective obligation for the community. Traditionally, jihad was considered a 'fard kifaya,' becoming an individual obligation ('fard ayn') only under specific circumstances, such as imminent attack.
What did Muhammad 'Abd al-Salam Faraj advocate for regarding jihad, differing from Sayyid Qutb?
Answer: He viewed jihad as a means to conquer the world and reestablish the caliphate.
Muhammad 'Abd al-Salam Faraj diverged from Sayyid Qutb by advocating for jihad as a method to conquer the world and reinstate the caliphate, representing a more militant and expansionist interpretation.
The Quranic verse "there is no compulsion in religion" is often cited to support which principle?
Answer: The idea that religious belief cannot be coerced.
The Quranic verse 'there is no compulsion in religion' (2:256) is frequently invoked to affirm the principle that individuals cannot be forced into religious belief, underscoring the voluntary nature of faith.
The twentieth century saw a shift where modernist scholars emphasized the military aspects of jihad, while Islamists focused on non-military efforts.
Answer: False
The twentieth century witnessed a divergence: modernist scholars often emphasized the non-military aspects of jihad, while many Islamists advanced more aggressive, military interpretations and calls for physical struggle.
Abdullah Azzam issued a fatwa calling for jihad against the Soviet occupation of Afghanistan, deeming it an obligation for all able-bodied Muslims.
Answer: True
Abdullah Azzam issued a significant fatwa declaring jihad against the Soviet occupation of Afghanistan as an individual obligation ('fard ayn') for all able-bodied Muslims, a stance that garnered considerable support.
In Twelver Shia doctrine, offensive jihad is permissible even without the presence of the Mahdi.
Answer: False
Twelver Shia doctrine traditionally holds that offensive jihad is valid only under the leadership of the Mahdi, who is believed to be in occultation. Defensive jihad, however, remains permissible before his return.
Non-military interpretations of jihad include educational, missionary, and economic efforts.
Answer: True
Indeed, non-military interpretations of jihad are recognized and include efforts such as educational endeavors, missionary work (da'wah), economic contributions, and the broader struggle to build a just and virtuous society.
How did modernist scholars interpret 'jihad' in the twentieth century, according to the source?
Answer: They focused exclusively on its non-military aspects.
In the twentieth century, modernist scholars often reinterpreted 'jihad,' emphasizing its non-military dimensions such as intellectual, social, and spiritual striving, as a means to adapt Islamic concepts to contemporary contexts.
How did the concept of jihad function during the colonial era?
Answer: It served as a significant response to European colonization.
During the colonial era, 'jihad' functioned as a crucial ideological and practical response to European encroachment. It was invoked by various leaders and movements to mobilize resistance against colonial powers across different regions.
What was Abdullah Azzam's stance on jihad against the Soviet occupation of Afghanistan?
Answer: He issued a fatwa declaring it an obligation for all able-bodied Muslims.
Abdullah Azzam issued a fatwa that declared jihad against the Soviet occupation of Afghanistan an individual obligation ('fard ayn') for all capable Muslims, framing it as a necessary defense against foreign aggression.
How does Twelver Shia doctrine traditionally view offensive jihad?
Answer: It is valid only under the leadership of the Mahdi.
Within Twelver Shia doctrine, offensive jihad is traditionally considered permissible exclusively under the authority and leadership of the Mahdi, who is currently in occultation. Defensive jihad, however, is permissible prior to his reappearance.
How has the U.S. Department of Justice defined 'jihad' in legal indictments, according to the source?
Answer: As 'holy war' involving violence and planning acts of physical violence.
In legal contexts, the U.S. Department of Justice has defined 'jihad' in indictments to include concepts such as 'holy war' and the planning or execution of violent acts, reflecting a legal interpretation focused on the militant aspects.
Which of the following is cited as a non-military interpretation of 'jihad'?
Answer: Educational jihad
Educational jihad is cited as one of the non-military interpretations of the concept, alongside missionary (da'wah), intellectual, and economic efforts, highlighting the broad scope of striving encompassed by the term.
Within Islam, 'jihad' exclusively refers to armed conflict against non-believers.
Answer: False
The term 'jihad' encompasses a wide range of efforts, including internal spiritual struggles, community building, and defense of Islam. It is not exclusively defined as armed conflict against non-believers, despite this being a common, albeit narrow, interpretation.
Many Muslims consider the inner struggle ('greater jihad') to be less important than the outer struggle ('lesser jihad').
Answer: False
Contrary to this assertion, a significant portion of Muslim opinion, particularly within mystical traditions, considers the inner ('greater') jihad—the struggle against one's own passions—to be more important and fundamental than the outer ('lesser') jihad.
The term 'jihad' is most commonly associated with intellectual debate or persuasion in contemporary usage.
Answer: False
Despite its broader meanings and potential for non-military applications, the term 'jihad' remains most commonly associated with warfare, particularly in the hadith literature and in popular understanding, rather than exclusively with intellectual debate.
The Quran primarily uses the term 'jihad' to denote warfare against external enemies.
Answer: False
While warfare is one aspect of 'jihad,' the Quran also employs the term in the idiomatic expression 'striving in the path of God' (al-jihad fi sabil Allah), indicating a broader scope that includes non-military efforts and internal struggles, not solely warfare against external adversaries.
According to the Hans Wehr Dictionary, 'jihad' is exclusively defined as 'holy war'.
Answer: False
The Hans Wehr Dictionary of Modern Written Arabic defines 'jihad' as 'fight, battle; jihad, holy war (against the infidels, as a religious duty).' However, this definition is noted as potentially incomplete, as 'jihad' possesses broader meanings beyond just 'holy war'.
The concept of jihad's origins is linked to the Islamic belief that Islam should be spread through forced conversion.
Answer: False
The origins of jihad are rooted in the Islamic belief in the eventual embrace of Islam by all humankind and the need to defend the nascent community. The principle of 'no compulsion in religion' (Quran 2:256) is central, and classical jurisprudence generally prohibits forced conversion as the primary aim of warfare.
Muhammad Abdel-Haleem defined 'jihad fi sabil Allah' narrowly as only pertaining to the conduct of war.
Answer: False
Muhammad Abdel-Haleem defined 'jihad fi sabil Allah' broadly as 'the way of truth and justice, including all the teachings it gives on the justifications and the conditions for the conduct of war and peace.' This indicates a comprehensive understanding, not a narrow focus solely on war.
In Modern Standard Arabic, 'jihad' is exclusively used in a religious context.
Answer: False
In Modern Standard Arabic, 'jihad' can be employed in secular contexts, referring to struggles for various causes, analogous to the English word 'crusade.' It is also used as a given name, indicating its application beyond strictly religious discourse.
All 199 references to 'jihad' in the Sahih Bukhari collection explicitly refer to non-military struggles.
Answer: False
The Sahih Bukhari collection contains 199 references to 'jihad,' and it is noted that all of these predominantly assume 'jihad' to mean warfare, indicating a strong emphasis on the military aspect within this specific corpus.
According to a hadith, the 'best jihad' is considered to be supporting one's parents.
Answer: False
While supporting one's parents is a highly meritorious act in Islam, a hadith attributed to the Prophet Muhammad states that the 'best jihad' is 'the word of Justice in front of the oppressive sultan,' highlighting the value of speaking truth to power.
The tradition distinguishing between 'greater' and 'lesser' jihad is universally accepted as authentic within all major Islamic compilations of Hadith.
Answer: False
The tradition differentiating between 'greater' and 'lesser' jihad is not found in the most authoritative compilations of Hadith, leading some scholars to question its authenticity. However, the concept has been influential, particularly in Sufi thought.
The saying 'The ink of the scholar is more holy than the blood of the martyr' suggests that violence is superior to knowledge in Islam.
Answer: False
This saying emphasizes the profound value of knowledge and intellectual pursuits within Islam, suggesting that the pursuit of knowledge and its dissemination are considered more significant or 'holy' than martyrdom in battle.
Classical scholars generally agreed that the primary justification for jihad warfare was the forced conversion of non-Muslims.
Answer: False
The primary justification for jihad warfare, according to the majority of classical scholars, was not forced conversion but rather the expansion and defense of the Islamic state, or response to aggression and persecution. The principle of 'no compulsion in religion' is widely upheld.
Islamic rules of warfare strictly permit the killing of non-combatants if they are perceived as enemies of Islam.
Answer: False
Islamic rules of warfare explicitly prohibit the targeting of non-combatants, including women, children, the elderly, the sick, and those not actively participating in hostilities. This prohibition is a fundamental tenet of Islamic jurisprudence on warfare.
A 'shahid' (martyr) in the context of jihad is believed to face judgment for their sins before entering paradise.
Answer: False
Islamic tradition holds that a 'shahid' (martyr) who dies in the cause of jihad is believed to have their sins remitted and to enter paradise directly, without facing the standard judgment for their transgressions.
Bernard Lewis argues that the concept of 'irresistible and permanent jihad' effectively ended when Islamic conquests reached their peak.
Answer: False
Bernard Lewis argued that the concept of 'irresistible and permanent jihad' became less feasible and effectively ended not necessarily at the peak of conquests, but rather when Islamic conquests stagnated and the caliphate fragmented, leading to its postponement to a 'messianic time'.
Rudolph Peters observed that later Islamic scholars like Muhammad Abduh emphasized offensive jihad as the primary obligation.
Answer: False
Rudolph Peters noted that later Islamic scholars, such as Muhammad Abduh, tended to emphasize the defensive aspect of jihad, arguing it was obligatory primarily as a response to aggression or 'perfidy,' rather than emphasizing offensive jihad as the primary duty.
Ibn Taymiyyah believed that non-Muslims should be fought solely because of their disbelief (kufr).
Answer: False
Ibn Taymiyyah argued that non-Muslims should be fought not merely because of their disbelief (kufr), but primarily if they posed a threat to Muslims or engaged in aggression against the Muslim community. He emphasized that peaceful coexistence should be the norm unless provoked.
During the colonial era, jihad was primarily used as a justification for collaboration with European powers.
Answer: False
During the colonial era, jihad often served as a significant response and resistance against European colonization, rather than a justification for collaboration. Numerous movements and figures utilized the concept to mobilize opposition to colonial rule.
Syed Ahmad Khan argued that jihad against the British was necessary due to restrictions on religious freedom.
Answer: False
Syed Ahmad Khan argued that jihad against the British Raj was unnecessary because the British government generally permitted religious freedom. He instead framed his efforts as a struggle for Muslim modernization and intellectual revival.
The Islamic revival saw movements like the Wahhabi movement decrease the emphasis on jihad as armed struggle.
Answer: False
The Islamic revival, particularly movements like the Wahhabi movement and various reformist efforts, often increased the emphasis on jihad as armed struggle, viewing it as a means to purify Islam and resist external influences or perceived internal corruption.
The Ottoman Empire's call for 'Great Jihad' during World War I successfully united Muslims worldwide against the Allied powers.
Answer: False
The Ottoman Empire's call for 'Great Jihad' during World War I did not achieve its objective of uniting Muslims globally against the Allied powers. Muslims serving in Allied forces, for instance, did not abandon their allegiances.
Islamist movements like the Muslim Brotherhood primarily focused on the 'jihad of the pen' in the 20th century.
Answer: False
Many Islamist movements, including the Muslim Brotherhood, increasingly emphasized physical struggle and martyrdom in the 20th century, often focusing on the 'jihad of the sword' and advocating for active resistance against perceived enemies.
Scholars like al-Qaradawi support Islamic terrorist attacks against civilians as a legitimate form of jihad.
Answer: False
Prominent scholars such as Yusuf al-Qaradawi have explicitly denounced Islamic terrorist attacks against civilians, deeming them contrary to the established rules of jihad, which prohibit the targeting of non-combatants.
Abdullah Azzam argued for a narrow interpretation of permissible targets in jihad, excluding anyone not directly involved in combat.
Answer: False
Abdullah Azzam advocated for a broader interpretation of permissible targets, suggesting it was a sin not to wage offensive jihad against unbelievers in non-Muslim lands until only those submitting to Islam remained. He also considered expelling unbelievers from Muslim lands as defensive jihad.
The phrase 'jihad al-nikah' or 'sexual jihad' refers to a widely accepted Islamic practice of women fighting on the front lines.
Answer: False
The term 'jihad al-nikah' or 'sexual jihad' refers to women offering sexual services to fighters, purportedly to boost morale. This concept originated from a disputed fatwa and is not a widely accepted or prevalent practice within mainstream Islamic discourse.
The U.S. Department of Justice has defined 'jihad' solely as a peaceful struggle for religious freedom.
Answer: False
In legal indictments, the U.S. Department of Justice has defined 'jihad' in various ways, often including 'holy war' involving violence and planning acts of physical violence, rather than solely as a peaceful struggle.
The Ahmadiyya Muslim community interprets jihad primarily as a form of political activism.
Answer: False
The Ahmadiyya Muslim community primarily interprets jihad as a personal inner struggle, with violence permissible only for extreme self-defense against persecution, not as a primary form of political activism.
Quranists believe that 'jihad' exclusively means 'holy war' as understood in classical jurisprudence.
Answer: False
Quranists generally interpret 'jihad' as a struggle or strive, encompassing both military and non-military aspects, with the military dimension primarily understood as defensive warfare. They do not exclusively equate it with 'holy war' in the classical sense.
Sayyid Qutb advocated for jihad as a means to conquer the world and reestablish the caliphate, similar to Faraj's views.
Answer: False
While Sayyid Qutb advocated for jihad as a means to liberate humanity from 'Satanic forces' and establish a society based on divine law, Muhammad 'Abd al-Salam Faraj is noted for viewing jihad more explicitly as a tool for world conquest and reestablishing the caliphate, representing a distinct, arguably more militant, interpretation.
The general consensus among Islamic scholars is that jihad never involves armed struggle.
Answer: False
The consensus among Islamic scholars is that jihad inherently includes the dimension of armed struggle, particularly in contexts of self-defense against persecution and oppression. While interpretations vary regarding its scope and conditions, its potential for military engagement is widely acknowledged.
A Gallup poll revealed that most Muslims worldwide understand 'jihad' solely as warfare.
Answer: False
A Gallup poll indicated a nuanced understanding of 'jihad' among Muslims globally. While some associated it with warfare or sacrificing one's life for Islam, many others understood it primarily as a duty toward God, worship, or a general striving for righteousness, demonstrating a spectrum of interpretations beyond solely military conflict.
The Quranic verse 'there is no compulsion in religion' is often cited to support the idea that conversion to Islam can be forced.
Answer: False
The Quranic verse 'there is no compulsion in religion' (2:256) is widely cited to uphold the principle that religious belief cannot be coerced, thereby supporting the idea that conversion to Islam must be voluntary.
What is the primary meaning of 'jihad' in the hadiths, according to the source?
Answer: Warfare
According to the provided source material, the term 'jihad' predominantly refers to warfare in the hadiths. This emphasis on the military aspect is a significant characteristic of its usage within this collection of traditions.
What did Syed Ahmad Khan advocate for regarding jihad against the British Raj?
Answer: He argued jihad was unnecessary because the British allowed religious freedom.
Syed Ahmad Khan contended that jihad against the British Raj was unwarranted, primarily because the British administration permitted religious freedom. He redirected his efforts towards advocating for Muslim educational and social reform.
Which statement accurately reflects the perspective of many Muslims, including scholars like al-Qaradawi, on Islamic terrorist attacks against civilians?
Answer: They are denounced as contrary to the rules of jihad.
Mainstream Islamic scholarship, including figures like Yusuf al-Qaradawi, strongly denounces terrorist attacks against civilians, viewing them as a violation of the established rules of jihad that strictly prohibit the targeting of non-combatants.
What is the Quranist perspective on the meaning of 'jihad'?
Answer: They interpret it as a struggle, including defensive military action but not exclusively holy war.
Quranists generally interpret 'jihad' as a multifaceted struggle, encompassing both non-military efforts and defensive military action. They reject the notion that it exclusively means 'holy war' and emphasize its broader application as striving in God's path.
The concept of 'jihad al-nikah' or 'sexual jihad' is described in the source as:
Answer: A term originating from a disputed fatwa, with debated prevalence.
The concept of 'jihad al-nikah' or 'sexual jihad' is presented as originating from a disputed fatwa, with its actual prevalence and acceptance being a subject of debate, rather than a universally recognized or accepted practice.
What did Bernard Lewis state about the concept of 'irresistible and permanent jihad'?
Answer: It became less feasible after Islamic conquests stagnated and the caliphate fragmented.
Bernard Lewis posited that the concept of 'irresistible and permanent jihad' lost its practical feasibility and effectively waned as Islamic conquests slowed and the political unity of the caliphate dissolved, leading to its deferral to a future, messianic era.