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So how do we talk about time? We talk about it metaphorically, and for the most part and this not just in English, but across the world in many different languages.

So the metaphors we have like time being a landscape that we are moving across; so we talk about "coming up to Thanksgiving," as though Thanksgiving is a location that we are moving towards, but we also sometimes talk about time as something that's moving while we are static.

Kuuk Thaayorre, the language of Pormpuraaw, is that time moves for them from east to west, so they don't talk about it as moving from east to west, but in terms of nonlinguistic cognition—we've tested this in various ways—they seem to depict it as moving from east to west

Muslims use the word in a religious context to refer to three types of struggles: an internal struggle to maintain faith, the struggle to improve the Muslim society, or the struggle in a holy war

t British orientalist Bernard Lewis argues that in the Qur'an and the ahadith jihad implies warfare in the large majority of cases.

Mahatma Gandhi's satyagraha struggle for Indian independence is called a "jihad" in Modern Standard Arabic

The term 'jihad' has accrued both violent and non-violent meanings. It can simply mean striving to live a moral and virtuous life, spreading and defending Islam as well as fighting injustice and oppression, among other thi

d that

A commitment to hard work" and "achieving one's goals in life" "Struggling to achieve a noble cause" "Promoting peace, harmony or cooperation, and assisting others" "Living the principles of Islam"[14]

mean "duty toward God", a "divine duty", or a "worship of God", with no militaristic connotations. Other responses referenced, in descending order of prevalence:

A poll by Gallup showed that a "significant majority" of Muslim Indonesians define the term to mean "sacrificing one's life for the sake of Islam/God/a just cause" or "fighting against the opponents of Islam". In Lebanon, Kuwait, Jordan

and Morocco, the majority used the term to

jihad is the only form of warfare permissible under Islamic law, and may consist in wars against unbelievers, apostates, rebels, highway robbers and dissenters renouncing the authority of Islam

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

encourages the use of Jihad against non-Muslims.

Sura 25, verse 52 states: “Therefore, do not obey the disbelievers, and strive against them with this, a great striving.”[41] It was, therefore, the duty of all Muslims to strive against those who did not believe in Allah and took offensive action against Muslims. The Qu’ran, however, never uses the term Jihad for fighting and combat in the nam

Allah

qital is used to mean “fighting.” The struggle for Jihad in the Qu’ran was originally intended for the nearby neighbors of the Muslims, but as time passed and more enemies arose, the Qur'anic statements supporting Jihad were updated for the new adversaries.[40] The first documentation of the law of Jihad was written by ‘Abd al-Rahman al-Awza’i and Muhammad ibn al-Hasan al-Shaybani. The document grew out of debates that had surfaced ever since Muhammad's death.[39] Early instances