جستجوی مقالات مرتبط با کلیدواژه « جهاد » در نشریات گروه « علوم انسانی »

The spread of Salafist extremism in the Muslim world and the simultaneous escalation of hegemonic violence in the international system on the pretext of combating terrorism have been one of the most important security events of the past decades. Accordingly, the main objective of this study is to explain the most important security arrangements affecting the formation and direction of "Salafi extremism" and, secondly, the effects that Salafist extremism has placed on regional and international security arrangements. Therefore, the main question of this study is: "What are the most important security arrangements for the spread of Salafist extremism during the post-Cold War period, and how extremism has affected regional and international security arrangements?" As a Research Methodology, by identifying the content of this phenomenon through analyzing the qualitative content of the speeches of the famous extremists (for the study of interpersonal perception), using the constructive theoretical framework, the most important effects of Salafism on security arrangements are examined. The main hypothesis of the study is also that "the security arrangements of the post-cold war era and the Salafist extremism have been interacting in a relationship of institutionalization and co-ordination. In such a way, the security arrangements of the international system, with an emphasis on the regional dynamics resulting from it in West Asia, have led to identification, exacerbation and orientation of Salafist extremism, and the reciprocal extension of extremism through the consolidation of Kantian culture among members The Western system, the development of Hobbesian culture against Islam, the chaos and negation of the state-national order at the regional level, have consolidated the hegemonic features of the existing international system.

Martyrdom and Jihad play a fundamental role in paving the way for the appearance of Imam Mahdi. These two elements are emphasized in the culture of the Awaiting and traditions of Mahdism in Hadith-sources. Martyrdom and Jihad in the school of Martyr Soleimani is also derived from pure Shiite culture; that in the light of the rule of Wilāyat al-Faqīh as the general vicegerent of Imam Mahdi and his belief in it, he took very important measures in this field. By delving into the Mahdavi Hadiths, martyrdom and Jihad, which are the foundation of the Appearance, have indicators. Sacrifice of wealth, self-sacrifice and sacrifice of life, prioritizing the wishes of the guardian, being purely obedient to the guardianship, resistance and emigration; It is one of the characteristics of the culture of expectation, which can also be seen in the school of martyr Soleimani.The present article, through a descriptive-analytical method, aims to investigate the characteristics of sacrifice and jihad that are the basis for the emergence in the culture of expectation and the school of Martyr Soleimani.

Jihad is a sacred thing that is emphasized in Islam. In the shadow of Jihad, the affairs of the religion and the world will be reformed. As long as Muslims do not rise to Jihad, corruption will take over the society. This article examines the relationship between religion and defense and jihad from the point of view of religious sources, especially the Sajjadiyyah. This research is of the "applied" type and the research method is of descriptive analytical type and its statistical community is Islamic sources regarding the relationship between religion and Jihad. The statistical sample of the research was selected from among religious books. The results of the research showed that the relationship between Jihad, defense and religion from the perspective of the Sajjadiyya scriptures, focusing on the prayers of frontiersmen, are: Jihad and defense for God Almighty, not the world; Jihad and defense to expand the table of slavery and servitude; The promotion of religion. The instructions of the Holy Quran are for Jihad and defense, cultural and for reviving monotheistic life of societies. The primary jihad also goes back to the defensive jihad. the value of defense is due to the existence of divine and human values, and Islam never has a worldly purpose for war and defense. Therefore, the wisdom of Jihad is cultural, and the purpose of defense and Jihad is to remove the obstacles to the propagation and defense of people and to fight against sectarianism that hinders the promotion of religion.

The issue of Islamic Resistance faces some jurisprudential challenges not only as a Sharia judgment, but also as a scientific theory, in the knowledge of political jurisprudence. Among these challenges is the relationship of this theory to the harmless jurisprudential rule. An incorrect approach tells the contradiction of this rule with the theory of Islamic resistance due to the damage and damage caused by standing against the enemy; but reflection on the dimensions of the harmless rule and the theory of Islamic resistance and the ratio between the two denies this contradiction. Also all rulings such as jihad and resistance against enemies which are inherently based on a kind of punishment and harm are excluded from the evidence of the law of harm in a specialized and thematic way because basically citing this rule in the place of conflict will cause the principle of life giving and fruitful judgment of jihad in the cause of Allah and resistance to tyranny and arrogance.

According to some experts, the current era is named as "management and leadership" and the success of institutions and organizations largely depends on the efficiency and effectiveness of management. Management models that are connected to Islamic teachings will be very effective. Just as the Holy Prophet (PBUH) is considered a good example for the believers, he is also a good example in military aspects, but so far its various aspects have not been identified and explained. The problem of the research was that until now, the analysis of the Quranic thoughts of the Supreme Leader (Madazla-ul-Ali) of the military management of the Prophet of Islam (PBUH) has not been done. Therefore, this research seeks to analyze the Qur'anic principles of the military management of the Prophet of Islam (PBUH) from the perspective of Imam Khamenei.The data collection tools are documents and library studies, and the research method is descriptive-analytical. In line with the research questions, scientific sources on the topic, His Holiness' statements on the website of the Supreme Leader (Madazleh al-Ali) have been examined.The findings showed that the principles of the Prophet's military management from the perspective of Ayatollah Ali Khamenei (Madazallah Al-Ali) have foundations and principles (including: the divine motivation of jihad; encouragement to jihad and enumeration of the virtues of jihad; observance of justice and equality; presence in the field in wars and battle scenes; patience; persistence and resistance; simple living and socializing; order, discipline and supervision; remembrance and worship). As a result, the military

One of the basic beliefs in Islam is the belief in divine providence and destiny. According to this belief, God has absolute power and all the affairs of the world are in his hands, and nothing in this world, even a leaf falling from a tree, happens without his permission. The value and size of all things are determined in the eternal tablet and according to this, they happen in the world. With this description, for a believer, this basic question arises, what is the position of human effort in this case? And if everything happens according to divine destiny in this world, then what is the meaning of reward and eagle and what is the meaning of human responsibility? The type of answer to this basic question determines the religious lifestyle of man in this world. In the history of Islamic culture, different answers have been given to this question. In this article, the belief in divine predestination has been explained first by relying on the narration of Ibn Arabi, and then with a general look at some of the answers to the above questions, based on the Quranic verses. The relationship between divine predestination, jihad, trust, patience and satisfaction has been investigated, and the conclusion has been reached that based on the belief in divine predestination, the outcome of affairs has been determined since eternity, and since we are not aware of divine predestination, we must strive, but we must trust. and leave the result to God and be patient in our journey and be satisfied with God's destiny whatever result is achieved, whether defeat or victory. This article will analyze this issue in an analytical way.

Some opponents of Islam and Orientalists cite the verses of jihad, fighting the polytheists and dealing with them, believing that these verses leave no room for freedom, the choice of dissidents and non-Muslims in the Islamic system, and Something called freedom is meaningless. This article deals with the comparison of jihad and freedom from the perspective of the Holy Quran and examines the suspicion that jihad prevents freedom and the choice of thought, belief and socio-political behavior of citizens. It has been emphasized that according to the normative view of the Holy Quran and its ontological and anthropological foundations, the ruling of jihad has been to defend the oppressed, remove obstacles and lay the groundwork for the conscious choice of citizens and free people from the yoke of Taghut. Nevertheless, citizens can freely engage in socio-political behavior and achieve their political rights, without imposing and pressuring the ruling power, in accordance with the rules and norms of Sharia, and the spirit of the verses and the ruling of jihad is in line with this. Freedom has been for the people who have been under the yoke of tyrants and arrogants, so jihad and confrontation with the enemy did not mean imposing belief until freedom is lost, but for Muslims there was no choice but to defend and confront, jihad, in fact Defense against the invasion and attack of the enemy, to which the truth of the initial jihad goes back. This was done by the method of ijtihad interpretation.

Identifying and analyzing the visual effects of the word Mustache of Allah in the Holy Quran Mustache, which embodies the image if the way in front of our eyes, is mostly used in the Holy Quran with the suffix Mustache of Allah and is often combined with jihad in the Mustache of Allah. This research seeks to recognize the verses of jihad analyze the reasons for honoring the efforts of Islamic warriors and to look at the lofty status of Mujahideen and martyrs in the Path of God. The word Moustache which is used about 173 times in the Holy Quran is one of the most used words in the importance of the use of this word in the present era, we will seek to understand the meaning of the Moustache, from an aesthetic point of view, and interdisciplinary activity. "Quran and art" in the field of Quranic research we will report its results, The Holy Quran paints a smooth and sometimes rough road in human thought. A person who for any reason decides to follow a path needs a path even though this path may be dark and winding, but in any case the appreciation of stepping on this path is in evitable for every path and the passerby has a vital in order to reach his very laborious and rough for the Mujahideen of Gods way just as the path of any desired and loved one can be like this.

Throughout the history of thought, the concept of war has been considered from different perspectives. Meanwhile, political philosophy can be considered as one of the most important and comprehensive perspectives on war. Farabi's opinions as the founder of Islamic political philosophy regarding war can be evaluated in this regard. Farabi lived in a time and context where the concept of war and its ideological and practical requirements were tangible. Therefore, it can be said that Farabi felt the war well and understood its importance in completing a kind of political philosophy. Farabi's theory of war is one of the theories that judge the validity and unfairness of wars to the end; And the means of the verb are placed in the next ranks of importance. The purpose of war is based on Farabi's ontology, epistemology and human ethics. In other words, a person with such philosophical aspirations sometimes uses the tools of war to achieve his true goal and happiness, so that he can guarantee the happiness of this world and the nation by reforming souls. Finally, according to Farabi, war is like a tool that, if carried by the first ruler of Madinah, becomes the staff of Moses to split hardships and injustices and preserve virtues and virtues to realize the true happiness of the people of Madinah.

Throughout the history of Islam, incorrect and biased readings of some Qurʾānic ayahs and Aḥādīth have always caused doubts and objections to the sanctity of this religion. Considering that among the decrees covered by the Qurʾān and Aḥādīth is Jihad and the issues surrounding it, and the Ḥadīth “umirtu an uqātila al-nās" (I have been commanded to fight people) is one of the challenging Aḥādīth in this field cited in the jurisprudential rulings of Jihad, with incorrect readings of this Ḥadīth and reference to it, some intend to present Islam as a violent religion. Therefore, an analysis of this Ḥadīth using new research methods and approaches can provide a methodical reading of it.

Since the dating of Aḥādīth determines the approximate time of their emergence as well as the course of their historical development, the present article seeks to analyze the aforementioned Ḥadīth using an analytical and combined dating method. To do so, first, the course of historical development of the Ḥadīth at issue will be determined using external and internal dating and then external data and contexts will be employed to externally date the Ḥadīth. Afterwards, given the various writings of such Aḥādīth in Ḥadīth and fiqh sources of Sunnah and Shia, the important points in its internal dating will be investigated. The next step is finding a "common circle" which in the review of the documents of the Ḥadīth will help to determine its date. The final result will arise from the integration and comparison of these reviews that will be presented in the form of isnād-text combined analysis. It is necessary to mention that one of the problems in the external dating of Aḥādīth is studying the cause of entry or the circumstances of the issuing of the Ḥadīth. Accordingly, in external dating of the Aḥādīth expressing the circumstances of issuing of the Ḥadīth “I have been commanded to fight against the people until they testify that there is none worthy of worship except Allah. If they do that, their lives and their properties are protected from me, except for the rights of Islam.” it is particularly important to find the historical course of the sources under discussion as well as the historical references mentioned in the Ḥadīth. In the dating of the text of the Ḥadīth, the first step is finding and studying commonalities and differences between different writings of the Ḥadīth in order to achieve the possible and probable developments in the text that can show the overall picture of the changes made in the Ḥadīth. In fact, the structures added to the text or reduced from it, help to attain the original structure of the narrative which other writings of the Ḥadīth have most probably originated from it.

Results and Finings:

The dating of the Ḥadīth "umirtu an uqātila al-nās" (I have been commanded to fight people…) showed that this Ḥadīth includes the highest variety of tradition in Sunni narrative sources, particularly in their primary sources, and the texts of these Aḥādīth differ from each other in terms of phrasings and wordings to the extent that one can say these differences are not merely structural. The common circles of these Aḥādīth among the Sunni sources are Abu Hurayra, Malik ibn Anas, Nu'man ibn Salim, and Aws ibn Abi Awas. The oldest source of this Ḥadīth is a fiqh reference among Sunnis and the history of its fiqhi application goes back to the conversation between Umar and Abu Bakr during Ridda Wars, in which citing from the Prophet (S) in the aforesaid Ḥadīth, the decree of fighting those refusing to give Zakat has been drawn while in the cause of the entry of this Ḥadīth which has happened at the time of Wafd Thaqeef, we see an opposing viewpoint. In fact, it can be understood from these Aḥādīth that the Prophet (S) aimed at preventing and specifying the limit of fight and the Aḥādīth concern this limit rather than the cause of fight, that is, La Ilaha Illallah is the redline of fight. Therefore, if the fighting side says La Ilaha Illallah, fighting against them becomes unjustifiable. The network of isnād of the Aḥādīth that in addition to La Ilaha Illallah includes other propositions has ways of singular tradition and the common ring of these Aḥādīth is Qutaiba ibn Said, the closest transmitter to the collectors of Ḥadīth.

The network of isnāds in this group of Aḥādīth, has a spider-like web, which indicates the weakness of the Ḥadīth in question. The Ḥadīth “umirtu an uqātila al-nās" (I have been commanded to fight people) has a singular tradition and it has not been included in the primary sources of Shia although Sheikh Sadugh and Sheikh Tousi, living in the fourth and fifth (AH) centuries, have narrated this Ḥadīth with Sheikh Sadough citing a reference for his mention. Also, naming its source, Barghi has mentioned this Ḥadīth in his Al Mahasen. Because of ways of singular tradition as well as being narrated with no name of the transmitter in other sources, however, drawing the network of isnād and finding the common ring in Shia sources for this Ḥadīth is impossible.

The purpose of the present research is to recognize how Shahid Qāsem Soleimāni struggled for religion and to present a scientific explanation of his attempts. In this regard, the main research question is how we can understand and reveal some of the noble and distinctive aspects of his struggle for religion. The research method is based on documentary and inductive study. In the first step, it deals with the recognition of some of the noble and distinctive aspects of his attempts such as “visiting”, “self-control, “body-control”, “letting go of mental idles”, “human dignity”, “religious-legal Jihād”, “passing geography and territory”, “patience and tolerance”, “transcendental movement between Iran and the world”, and “Wilāyat”. In the second step, by explaining the above points in an epistemological field and sphere, it was revealed that his struggle for religion has been “wisdom-oriented” and “wisdom-making”. By his belief in the origin and end of the universe, he achieved his wisdom of “Godlikeness” and “second birth” through struggle for God and manifested “destination” and “intention” for Him through companionship of the Almighty.His sincere efforts have become the logic of understanding the fundamental wisdom behind those struggles and wisdom-making for him.

Distorting the facts and achievements of the Islamic Revolution is one of the enemy's tools to induce inefficiency and defeat the system in its goals. In this regard, Ayatollah Khamenei, in the position of jurisprudence and leadership, as a revivalist of the concept of explanation jihad, has placed special emphasis on clarifying the facts in order to neutralize this tool. Therefore, considering the Shariah support of explanation Jihad, it is necessary to explain it in its expansion and implementation (issue); The current research with a descriptive-analytical method with an inductive approach and the analysis of the Supreme Leader's statements by using library sources has been used to illustrate the nature and jurisprudential foundations of explanation jihad (method); The results indicate that from Ayatollah Khamenei's point of view, the explanation Jihad refers to an enlightened effort against the enemy, in the way of elevating the Islam. Due to its special importance in the current era, it is an objective obligation that will be different for people and cases. This duty is definite and immediate and is done defensively and offensively to the extent of one's ability. The jurisprudential foundations of the obligation of jihad are based on verses, traditions and jurisprudential rules, such as the rule of the obligation to guide the ignorant, the obligation to preserve the system, the expediency of the system, the obligation to cooperate for goodness, and invitation(findings).

Repeated violations of the territorial integrity of countries over the past hundred years, as well as the emergence of numerous separatist groups in different ethnicities and religions, have caused the study of the foundations and sources of Islamic Sharia to protect territorial integrity to be more attention than in the past. In this regard, the first reference for inferring rulings is Allah's book. Although the Holy Qur'an has not directly stated a ruling on confronting the separatists; but by mentioning verses such as verse 103 of Surah Ālī-ʿImrān and many other verses of the Qur'an such as verse 103 of Surah Nisā, verse 43 of Surah Anfāl and most of the verses of Surah Ḥujurāt, it called people and human societies to convergence, unity and brotherhood and to be away from division. This indirect implication of the verses of the Holy Qur'an, which, while respecting the freedom and equality of human beings, obligates them to maintain unity under the shadow of divine teachings, has been associated with numerous narratives and hadiths of the infallible Imams (as). This research tries to evaluate the view of the divine verses of the Holy Qur’an on the issue of protection of the country's territorial integrity using the descriptive-analytical method.