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

Certain ideas and principles of thought govern the writing and regulation of military field manuals and Doctrine. These principles can be derived from past military experiences, current field facts, religious rules, ideologies, or national and international constitutions. The reflection of these principles in high level documents, such as doctrines, defines the limits and behaviors of forces or even the organization of combat and equipment in war and operation theaters. Different environments of experience, new wars and methods of warfare, different religions and ideologies may lead to the creation of numerous and different concepts in the understanding of new wars and forces within. Cognition that can be a prelude to explaining the position and legitimacy of the parties to a conflict. Applying concepts borrowed from the intellectual or scientific achievements of others may lead to cognitive or legal conflicts that have far-reaching implications for war, military affairs, politics, and international affairs. This article Using the Documentary research method and reviewing historical examples, and using Islamic jurisprudential sources, books and knowledge related to emerging wars, deals with how the idea of defensive jihad (especially the order of jihad) in Islam can form a hybrid force (of people and armies), it will also explain the position of defensive jihad in the face of the emerging concepts of hybrid and unconventional warfare, which have been constructed and addressed mainly in the Western notions.

Jihad is a significant, fundamental basis of conviction in the Islamic World,whose implementation is based on fatwas and opinions,cited by the religious authorities to legitimize the action. Thus, views of the religious scholars had direct influence on social and historical developments,as issuing of a fatwa is tantamount to either a license or a roadmap to do a certain job.Today,Jihad has different dimensions to the extent that some may take it as assassination and terrorism, not the implementation of Godchr('39')s command. Some may also consider it as an obligatory order that must be implemented at the discretion of the scholars.This study simply seeks to clarify the borderlines and concepts of Jihad based on precise realization of the issue, divine verses of the Holy Quran and the Prophetchr('39')s manners,i.e.Prophetic Biography.It goes without saying that the opinion of Shiite and Sunni scholars are different on Jihad. Therefore, I have made a comparative study of the opinions of Shiite and Sunni scholars. Among the Sunnis,the author has referred to Muhammad Saeed Ramadan al-Buti and Yusuf al-Qaradawi,and among the Shiites,Allama Sheikh MuhammadMahdi Shams al-Din and the great Mufassir or commentator of the Qurchr('39')an,Allama SeyyedMohammadHussein Tabatabai were taken as the reference. The comparative study concluded that Shiite scholars had set limits to Jihad restricting it to a self-defense.However,SunniUlema had taken it as a necessity in any circumstances.Therefore,according to Shiite scholars, elementary Jihad is allowed only in the presence of the Infallible Imam,and among the Sunnis,the denial of the boundary between elementary and defensive jihad is raised.

The "Initial Jihad", meaning waging war against infidels after inviting them to Islam (daʿwa), has always been disputed throughout the history of the Islamic political thought, including both the Shiite and the Sunnite ones. The defensive war, however, is considered as an agreed upon issue. The traditionalists and the modernists do not believe in initial jihad, while the well-known Shiite scholars maintain that the initial jihad is specified to the time of the Infallibles' presence. Some believe in the necessity of the initial jihad in the Occultation Period. Martyr Mutahhari gives a broad explanation of defense (of monotheism), which includes the initial jihad – even in the Occultation Period. Some others such as Ayatollah Khouʾi, while not accepting the theory of 'Wilayat Faqih' (i.e. the jurist's authority) and Islamic state, believe in initial jihad in the major Occultation Period. According to the 'confluence theory', waging war against the infidel countries that do not intend to fight against the Islamic state (the instance of initial jihad) is opposing to the independent reason. The independent reason negates the initial jihad in its common meaning. Indeed, the initial jihad in the modern age is negated.

One of the most challenging issues in the Qur'an is the debate over "fighting", which has always been a battleground for different and conflicting views. In the verse: "O ye who believe! Fight those of the disbelievers who are near to you!" The present study aims to infer a Analytical Comparison of the Commentators' Opinions correct interpretation of "fighting" in this verse by using a librarian method in collecting materials and documentary methods in quoting views and the a qualitative and descriptive way of content analysis in evaluating data, it seeks to study the opinions of famous commentators comparatively and analytically at first and then, present the preferred view. The conclusion of this article is that among the studied views, that viewing the verse as being on the case of spread of Islam through primary jihad with the opponent governments in the borders of Islamic society is the most appropriate interpretation.

One of the most important jurisprudential and interpretive categories of Islam is jihad. The need for defensive jihad is obvious; Because defense is a natural right; However, the legitimacy of the initial jihad and its conditions, especially in the era of continuous absence, has been controversial, and due to which widespread accusations have been leveled against Islam by some Orientalists and opponents. Hence, the importance and necessity of addressing this issue is becoming more apparent at the present time. Some Shiite and Sunni scholars have denied the basic jihad in Islam, including the late Salehi Najafabadi. He has rejected the primary jihad for various reasons, including the denial of the absolute verses of jihad in the Holy Qur’an, the application of the principle of absolute rule in such verses, and the citation of the Prophet’s biography. This research, while examining general views in this field, has explained his theory. The method of data collection in this research is library and the research method is descriptive-analytical.

Nominating Islam as brutality is among the most important accusations and it is the axis for numerous objections have been and are related to Islam. One of the positions intruduced as brutal and was the aim for many objections was Islamic prescription and legitimacy of jihad. A look upon the peacefulness of Islam in terms of its opposit position in friendly human rights which is regarded as the pillar for powers' belicosity and attention to establishment of religious legislation based on defense, and on the contrary, prescribing the initiation of war in humane conflicts, and also preserving the message of peace and friendship and advising it even toward the non-Muslims, along with the role of unifying the sects and tribes are among the reasons which prove the invalidity of the mentioned objections. The present survey, through descriptive-analytical method and enlightenment of Islamic peaceful positions, tries to show tjat Jihad is legitimated within the reasonable frame of defense and it is prescribed within borders without which preserving and progress of human life is not possible

As a result of the complexity of life today and diversity of wars, the issue of jihad of the women is subject to the scientific and Islamic jurisprudential disputes. According to jurisprudential teachings, the women have been removed from the responsibility of primary jihad but not defensive jihad. In the case of primary jihad, one of the important and prominent issues in today’s life is the necessity of women’s involvement in the expansion of Islam and Islamic values and attainment of virtues that are achievable in this area. Therefore, primary jihad or jihad of calling, which means “going into war by Muslims under certain circumstances and conditions in the absence of any attack by polytheists and infidels solely to call hem to Islam”, is held to be non-obligatory for women according to many Islamic scholars. This paper, thus, studies, refines, and verifies the concept of the lack of necessity of primary jihad for women and tries to provide a way to prove the necessity of jihad for women, such as the generalities of the evidences for the obligation of jihad or withdrawing the prohibition of jihad for women in the case of involving physical contact with the enemy. In other cases which doesn’t involve such physical contact with enemy, such as nursing the wounded or cooking for fighters, necessity of jihad for women is well-established.

In international law, any threat or use of force is prohibited and there are only two major exceptions to it. One is the right to self-defense and another is military operation to maintain or restore international peace and security. On the other hand, the misconception of the teachings of Islam on Jihad has led to the emergence of Jihadi Takfiri sects. They believe in Elementary Jihad with an ideological purpose; this is in clear contradiction with international regulations. This article is structured through a descriptive-analytic method and of a library based approach and the question of the research is comparing the international standards with ayahs of Qur'an in the field of Jihad in order to determine their conformity. Considering the ayahs related to Jihad confirms the legitimacy and the need for defensive jihad. Defense in its general meaning that has some proponents in contemporary international law has a broad scope and embraces many of the wars which have been regarded as Elementary Jihad in Islamic history and jurisprudence. The results of this article demonstrate a kind of consistency between the material of ayahs of Qur'an and international law as to war and peace.

The Prophet's (pbuh) battles have been the subject of many researches. This research, by its own part, seeks to study Ghazawat and compare it with the first Jihad of the Prophet Muhammad, the jihad for the development and extension of Islam, to present a realistic picture of the Prophet's diplomacy against his enemies and their engagement with non-Muslims. Some of the Historians and their followers, some of the jurists, introduced many of the Prophet's wars for the purpose of developing Islam, and therefore allowed preemptive military actions in their diplomacy. They consider the main jihad in Islam as the primary jihad and believe that the means of war can be used to force non-Muslims into Islam. In this research, it has been attempted to analyze the factors and motivators of the Prophet (pbuh) from entering military actions and the role of jihad in the development of Islam, along with a historical review of the documentation of the jurists on elemental jihad. It seems that the historical evidencees cited by the jurists in the form of primary jihad could be ruled out and the Prophet's approach to Jihad was merely a defensive approach, and he has introduced manners, such as peacefulness, justice, peaceful engagement with other nations, and promotion of the content of Islam as the ways of passing Islam.

One of the human rights that has been taken into account in most of the moral and legal schools is "the freedom right", according to which one cannot impose a belief on anyone. This right is also emphasized in a number of Quran verses, such as the verse of ‘‘La 'ikraha fi al-din’’. However, some argue that "freedom of opinion" is in conflict with the verdict of "offensive jihad". The present study, based on three points, has criticized the conflict between the freedom of opinion and offensive Jihad, which includes: 1. The incorrectness of considering the Islamic conquests in the analysis of offensive jihad as a touchstone; 2. Paying attention to removing the barriers to religious belief as the primary goal of offensive Jihad; 3. Independency of offensive jihad with compulsion in being religious. The research method is descriptive and analytical, and our findings show that since the goal of Islam from the order of offensive jihad is to eliminate the domination of the rulers of the people for the free admission of religion, and on the other hand, it leaves the audience free to maintain their religion, there is no doubt left for the conflict between "freedom of opinion" and the verdict of "offensive jihad".

While studying Islam and the historical character of the Prophet (S.A.W.), many of the Western thinkers and Islamologists have concluded that Islam and the Prophet (S.A.W.) have carried out their mission through wars and violence and followed their objectives through wielding swords. It could be said, however, that this kind of impression about the mode of the Prophet’s (S.A.W.) foreign affairs is more a reflection of legal reasoning and interpretation of the Middle Ages scholars than the Prophet’s (S.A.W.) political conduct and discourse. In these interpretations, the interpreters have unconsciously superimposed the spatio-temporal exigencies of their own age on the Holy Scriptures, which in some instances resulted in some equivocations in understanding the real intentions of the Scriptures. In addition to the impressionability from historical straits faced by interpreters, the interpretations and legal reasoning have also been subject to the political demands of the caliphs and rulers of the Islamic Middle Ages, because in a short while after the demise of the Prophet (S.A.W.), tendency toward conquest of other lands demanded theoretical and intra-textual pretexts from the Scripture and tradition. To fulfill this political need, the theoreticians affiliated to caliphate have fabricated some hadith and traditions concerning preemptive jihad as per the case. Along the same line, using the lever of abrogation and with a selective look at the Qur’an, they also invalidated the verses of peace and tolerance that were in contrast to the spirit of conquests.

Defensive of Iranian nation in the Imposed war is an instance of defensive Jihad. Imam Khomeini as a jurist and religious authority managed the holy defense. This research is an attempt to analyze and explain the views of Imam Khomeini concerning holy war. accordingly, issues and rules of defensive law is investigated in the views of jurists while delved into those of Imam Khomeini concerning the holy defense and issues such as priority of defense over other religious obligatory duties is discussed. This research has used a descriptive-analytic method and concluded that Imam Khomeini has put issues related to defense jurisprudence into practice and his views concerning holy defense which are on the bases of Javaheri jurisprudence and in line with other jurists, are religiously robust and valid.

Jihad is an important interpretive, jurisprudential, and historical issue in Islam which is known as kitab al-jihad in jurisprudential books and has many important branches. Within the wide range of this important issue, “preliminary jihad” is considered a very challenging issue in the time of occultation and has been discussed extensively; misunderstanding of which has led some groups to use it as an excuse to attack Islam and to introduce it as the religion of war. While, according to Islam, it is based neither on peace nor war, but it is a matter of difference among various cases. Nonetheless, there is a consensus among Islamic jurisprudents about the principle of legitimacy of preliminary jihad for which considerable traditional and rational evidences have been presented. The present research, after explaining the purposes of Islam for the establishment of preliminary Jihad, reviews the related verses of the Quran and states and criticizes the views of pros and cons of preliminary Jihad. It is worth mentioning that there are many other evidences like consensus, and religious requirement, as well as a considerable amount of traditional evidences in this regard, but the present research aims only to study the Quranic evidences on preliminary Jihad.

From among all the matters seized by takfiri groups, none of them is as important as jihad. Because, from one hand, takfiri movements, taking use of inverted readings of jihad, justify their attacks on Muslims, and on the other, anti-Islamic groups attribute the acts of takfiris to Islam and Muslims and provide the grounds for Islamphobia and war against Islam. During the last three centuries, the inverted readings of jihad had caused irretrievable damages to the world of Islam and shed many innocent people’s blood. The present research, taking a comparative look at jihad, first refers to the Quran's view of jihad and struggles among Muslims, and next refers to the different readings of this holy teaching which is formed mainly in the modern time.

The division of jihad into two categories of “defensive jihad” and “preliminary jihad” as well as the condition of the presence of infallible Imam for obligation of preliminary jihad are well-known acts in the science of jurisprudence. Preliminary jihad should not be undertaken during the absence of infallible Imam. There are only a few Islamic jurisprudents who have not accepted the condition. The present text deals with the Quranic and traditional evidences which can be referred to in this regard, it specifically discusses the wide range of indications of the Quranic verses about preliminary jihad. The research concludes that the Quranic verses not only do not indicate the necessity and legitimacy of preliminary jihad, but also there are some verses that reject it.

The responsibility of international community in protecting human fundamental rights is one of the serious issues of international law. On the basis of this theory, which was considered as “humanitarian interference” and today is called “responsibility to protect”, if a government suppress its nation and by egregious infringing of their fundamental rights commits organized crimes like massacre, the international community has responsibility to protect that nation .
This context is not in contrast with Islamic teaches at all and Islam, by emphasizing on human dignity and preparing a comprehensive program for guidance and mundane and unworldly happiness of human, has made the issue of protecting the oppressed a vital subject without considering their various beliefs and it has not only utilized its protection from poor people against cruelty but also spread it to the border of defending of human’s nature and his reasonable life. Therefore, the theory of responsibility to protect is comparable with some examples of “Islamic Jihad”. The philosophy of Jihad in Islam is not an armed war or territorial development or colonizing, but it is any attempt to develop holy godly aims and fight to spread Islamic equality and remove polytheism and idolatry, and also protect eternity of Islamic community or some Muslims and defend their lordship.

The emergence of the brutal and rigid Da'esh (ISIS) group has given rise to yet another discussion concerning Jihad and martyrdom causing thinkers and scholars to focus on the intellectual foundations of defense of Islam as well as on certain manifestations of such defense such as, most notably, the uprising of the Chief of Martyrs, Imam Hussein (AS).  Having examined the uprising led by Imam Hussein (AS) the author concludes that his uprising was not based on the principle of enjoining good and forbidding evil in its more specific jurisprudential sense; rather it was based on the principle of the defense of Islam and was carried out under Zabbi (protective) Jihad which is different from offensive Jihad and defensive Jihad as evidenced in various scriptural sources. In any case, Zabbi Jihad comes under the category of Jihad and the jurisprudential rules regarding martyrs will also apply to defenders.

The injunction of Jihad which is mentioned in several verses of the holy Quran has made some opponents of Islam to regard it a clear instance of bellicosity and violence, which is legislated with the aim of imposing beliefs on men. Explaining the view of the Quran about freedom of thought, the present paper examines Quranic verses of Jihad with regard to their historical context and occasions of revelation, and proves that Jihad as mentioned in the Quran is completely defensive and the verses of Jihad never indicate violence-seeking of the Quran and imposition of Islam on men. Therefore, the Quran cannot be accused of affirming and legislating immoral injunctions.

The orientalists have paid huge attention to the objectives of the prophet's battles and expeditions and produced many works on the subject. Most of the orientalists are of the view that he used to pursue materialistic ends from his battles being in line with the primitive wars and raids that were waged to exercise political and economic domination. The present paper after reporting the classified orientalist's views studies their opinion from perspective of the Quran as a road map of the prophet. The writer offers three main arguments to prove that the Holy war [Jihad] in Islam is defensive and substantiate that there lies contradiction between the orientalist's opinion with that of the Quranic teachings. Those three arguments are as following: strengthening of the military force and facilities are limited to defend Islam and the Muslim territories only, second, the order of waging holy war is confined to battles with the hostile and arrogant non-believers. Finally, the Muslim are to have peaceful coexistence with the people of the book and pagans if they remain non-violent.