جستجوی مقالات مرتبط با کلیدواژه "جهاد" در نشریات گروه "علوم قرآن و حدیث"

This research aims to answer the question of how the expansion of neo-Salafism has affected Islamophobia in Europe. The research methodology is descriptive-analytical, based on the hypothesis that the proliferation of neo-Salafism and the actions of these groups lead to the portrayal of Muslims as violent in Europe, thereby deepening the process of Islamophobia. The findings indicate that Islamophobia is a form of highlighted imagery from the West, shaping negative perceptions of the Islamic system on both national and international levels. In this regard, neo-Salafism, rooted in ancient Salafi principles but reproducing new interpretations of some of its components, plays a fundamental role in negatively portraying and representing the developments in Islamic societies in Europe. Emphasizing self-reference, literalism, and the expansion of participation, neo-Salafis contribute significantly to the negative representation of Islamic societies in Europe and the spread of Islamophobia. The growth of the neo-Salafi movement in Western societies has imposed significant constraints in religious spheres.

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.

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

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 word "dissenters" appears 4 times in the Qur'an; Once in Surah Tawbah and three times in Surah Fath. In the present study, by extracting the companions of the "dissenters" in the chapters of "Repentance" and "Conquest" with the words "Farah", "Qaud", "Kerahat", " Ghawl", "Istizan" and "Arabs" Substitution with "Mu'azrun" and confrontation with "Mu'minun", it became clear that the "dissenters" are those who are placed in jihad in the way of God, who rebel against the command of God due to hypocrisy, weakness of faith or ignorance. Repentance, they are happy to be placed in jihad and they hate jihad with the Messenger of God, they are stingy in their property and forbid people from jihad, and in return they deserve the burning of hell. However, the dissenters in Surah Fath are misguided people who, under false pretenses and apologizing for accompanying the Prophet in jihad, try to change the divine rule. After punishing them, God invites them to participate in a more severe jihad, giving them another chance

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.

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.

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.

Among the various interpretations of awaiting the appearance of Imam Mahdi (pbuh), there is a "Jihadist interpretation" of waiting, which is based on the words of the Infallibles and consists of three: insight, tendency and behavior components. This article, which is focused on the behavioral manners of Jihādi Intiẓār, simultaneously, has tried to present an objective model based on the manner of the martyr Qāsim Soleimani, and in a descriptive-analytical way, using library-based method, to discover these components in the life of general Soleimani. The result of this effort is to achieve six parameters in his life including choosing the ideal of the emergence of the governance of religion; a Jihadi effort aimed at the rule of religion; making a firm stand against enemies; bearing sincerity in all Jihadi activities, patience and epic resistance and martyrdom

The word Jihad is one of the general words that has many meanings in the Quranic verses and Hadiths. The pseudo Salafi (Takfiris) have distorted the general meaning of Jihad. Generally, Jihad means struggle, its specific meaning is fighting. These pseudo Salafi groups misinterpreted the meaning of the verse (9:73): "O Prophet! strive hard against the unbelievers and the Hypocrites". They plunder the properties of people and kill them, considering the Islamic rules and their citizens disbelievers. In this essay, we have found that fighting is the last stage of Jihad. The Sunni scholars have interpreted the verse (9:73) in a peaceful way, maintaining that we are not allowed to use preliminary Jihad against Muslims and non-Muslims.

Al-Qaeda in the international arena and Boko Haram in the borders of Nigeria, are engaging in terrorist activities with an almost similar approach. The terrorist actions of these two groups are so widespread and violent that they have been noticed in almost all countries, even in non-Muslim countries. One of the most important and characteristic features of Al-Qaeda and Boko Haram is their emphasis on religion and political approach. There are many commonalities in the goals, foundations, method and religious approach of these two organizations. Some of these commonalities are the superiority of one's own point of view, a new reading of Islamic concepts, emphasis on Jihad and inviting others, forming a political government, killing one's opponents, and establishing an independent government. The two mentioned sects call only themselves and their followers as Muslims, and with false promises and using the tools of religion, politics and money, they bring many people into their group. Al-Qaeda has a more up-to-date and wider organization; while Boko Haram has a weaker and smaller organization. This essay has made a comparison between the approach of these two organizations with descriptive-analytical method to clarify the differences and similarities between them.

The thought of takfir is referred to the issue of Salafism and returning to the thought and practice of the Salaf, which has been propagated by people such as Ahmad Ibn Hanbal, Ibn Taymiyyah and Ibn Abd al-Wahhab since the beginning of Islam, and has spread in the contemporary era. This study aims to examine the internal factors of the Islamic world in the expansion of the thought of takfir. Internal factors are those internal conditions of Islamic societies that have prepared the ground for the formation and expansion of this concept. Thus, the question arises as to what factors within the Islamic world have caused the promotion and expansion of the idea of takfir in the contemporary era? It seems that the idea of takfir by creating ideas and attracting audiences through the mechanisms of referring to the early Companions of the early days of Islam and by abusing some Islamic values, were able to distance them from the circle of Islamic sacred concepts and give them a legitimate and ideological status in the minds of their supporters. Also, the experience of takfiri groups like ISIS shows that the idea of takfir is more attractive to the audience of regions that are facing poverty, ignorance, unawareness, division and instability. The current study has taken advantage of the descriptive-analytical method and constructivist theory to analyze the set of internal factors involved in the expansion of the thought of takfir.

An overview of the numerous uses of the term Sabīl Allāh in the Qurʾān shows that this concept has gone through different semantic paths and undergone semantic changes to be established in Islamic culture. Understanding these semantic changes is possible by reviewing the Qurānic exegesis and Islamic traditions. In this study, we are going to examine the stages of semantic evolution of the concept of Sabīl Allāh in the era of its formation. The obtained results show that Sabīl was first used in the concept of a vague path as a term of transportation, then it found the meaning of a way and also a way of life in the Quraʾāic vocabulary, then the migration of Muslims from Mecca to Medina, which was a movement along the same vague path, was called a movement in Sabīl Allāh. In a later stage, the desirable way of life of a Muslim was represented as a movement in such a vague path, which was known as the Sabīl Allāh. In order to be placed in this divine Sabīl, Muslims had to face difficulties such as being persecuted, emigrating, spending their wealth, doing Jihād, and finally being killed in such a way by the enemies of their religion. After the stabilization of the Islamic society by the prophetic migration, the idea of Jihad in the way of God was also formed based on the same idea of the Sabīl Allāh to mean the sum total of sincere efforts that a person should make with a divine purpose.

The Islamic hadith, especially the traditions on the Sariyyah of the Prophet of Islam (pbuh), has been concerned by Western researchers for a long time. Also it has gained a wide scope of research during last decades. The article “The Murder of Ibn Abi al-Ḥuqayq” by Harald Motzki examines the traditions surrounding one of the Sariyyahs of the Prophet’s lifetime. The present critical-analytical research aims to show the strength and weakness of Motzki’s research. The importance of this issue ties to the necessity of preserving the original Islamic sources from the spread of some incomplete concepts based on more incomplete presuppositions. Accordingly, it concludes that Mutzki’s research includes some correct points, such as the scientific methodology and moderate approach to Islamic hadiths and some incorrect points such as basic, methodical and final problems as seen in the lack of Isnad (chain of transmitters), the lack of criteria and foundations for rijāl principles. The most important achievement of this research is to get a more analytical and detailed look at writings of one of the most prolific and prominent moderate Orientalists, i.e. Harald Motzki.