Pre-emptive Defence (Book): Difference between revisions
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===Using Human Shields (tatarrus)=== | ===Using Human Shields (tatarrus)=== | ||
The author asserts that for conducting martyrdom operations against Israeli society, the third condition is not necessary to be observed, as all Israeli citizens are, in some way, military personnel with assigned missions. Consequently, the author further discusses the issue of human shields. According to the author, all Islamic jurists agree on the permissibility of killing individuals used as human shields, although differing views exist regarding the details. Sheikh Tusi conditions the permissibility of this act on the intensity of the conflict. Additionally, Allameh Ḥelli considers the fear of enemy dominance as a factor in its permissibility. [[Imam Khomeini]] and [[Seyyed Mahmoud Hashemi Shahrudi]] also deem this action permissible if it is essential for overcoming the enemy (pp. 152-162). | The author asserts that for conducting martyrdom operations against Israeli society, the third condition is not necessary to be observed, as all Israeli citizens are, in some way, military personnel with assigned missions. Consequently, the author further discusses the issue of human shields. According to the author, all Islamic jurists agree on the permissibility of killing individuals used as human shields, although differing views exist regarding the details. Sheikh Tusi conditions the permissibility of this act on the intensity of the conflict. Additionally, Allameh Ḥelli considers the fear of enemy dominance as a factor in its permissibility. [[Sayyid Ruhollah Musavi Khomeini|Imam Khomeini]] and [[Seyyed Mahmoud Hashemi Shahrudi]] also deem this action permissible if it is essential for overcoming the enemy (pp. 152-162). | ||
==Primary jihad as a Defensive jihad== | ==Primary jihad as a Defensive jihad== | ||
War, or armed conflict, is a method of exercising power that, according to the author, is deemed legitimate and lawful under international law for the purpose of maintaining global peace and security (p. 173). In Islamic culture, [[Jihad|jihad]] also holds a significant position (p. 176). The author emphasizes the distinction between aggression and defence, asserting that the rationale for the establishment of jihad in Islam is rooted in the concept of defence, and believes that all beings inherently remove obstacles to their perfection through jihad. He considers the use of force against aggressors to be an unavoidable course of action (pp. 182-184). | War, or armed conflict, is a method of exercising power that, according to the author, is deemed legitimate and lawful under international law for the purpose of maintaining global peace and security (p. 173). In Islamic culture, [[Jihad|jihad]] also holds a significant position (p. 176). The author emphasizes the distinction between aggression and defence, asserting that the rationale for the establishment of jihad in Islam is rooted in the concept of defence, and believes that all beings inherently remove obstacles to their perfection through jihad. He considers the use of force against aggressors to be an unavoidable course of action (pp. 182-184). | ||
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The author categorizes jihad into defensive and primary forms, asserting that defensive jihad is universally recognized as legitimate by all Islamic jurists. He argues that primary jihad is also a form of defensive jihad, as oppressors obstruct the dissemination of divine knowledge to the underprivileged, and this jihad aims to eliminate such barriers. The author considers the most fundamental human right to be the right to life, equating life in the Quranic context with faith in God and familiarity with Islamic knowledge and teachings (a pure life). He identifies the divine revelation as the foundation of a pure life, while labelling disbelievers and polytheists as the primary obstacles preventing humanity from accessing the well spring of life. Consequently, he believes that prophets, as defenders of human rights, have the duty to protect this human right against aggressors (pp. 184-191). | The author categorizes jihad into defensive and primary forms, asserting that defensive jihad is universally recognized as legitimate by all Islamic jurists. He argues that primary jihad is also a form of defensive jihad, as oppressors obstruct the dissemination of divine knowledge to the underprivileged, and this jihad aims to eliminate such barriers. The author considers the most fundamental human right to be the right to life, equating life in the Quranic context with faith in God and familiarity with Islamic knowledge and teachings (a pure life). He identifies the divine revelation as the foundation of a pure life, while labelling disbelievers and polytheists as the primary obstacles preventing humanity from accessing the well spring of life. Consequently, he believes that prophets, as defenders of human rights, have the duty to protect this human right against aggressors (pp. 184-191). | ||
[[fa:دفاع پیشدستانه (کتاب)]] | [[fa:دفاع پیشدستانه (کتاب)]] | ||
[[ | [[Category:Bibliography Articles]] | ||
[[Category:Books on Political Jurisprudence]] | [[Category:Books on Political Jurisprudence]] | ||
[[Category:Books by Mohammad Javad Aghabagheri]] | [[Category:Books by Mohammad Javad Aghabagheri]] | ||
[[Category:Books published by Imam Sadiq (AS) University]] | [[Category:Books published by Imam Sadiq (AS) University]] | ||