Pre-emptive Defence (Book): Difference between revisions
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Aghabagheri has outlined three conditions for the eligibility of the martyrdom operation: | Aghabagheri has outlined three conditions for the eligibility of the martyrdom operation: | ||
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# It must be the only way to defend Islam and Muslims and there are no alternative defensive methods; | # It must be the only way to defend Islam and Muslims and there are no alternative defensive methods; | ||
# it must be conducted with the permission of the religious authority; | # it must be conducted with the permission of the religious authority; | ||
# It must not involve killing the Innocent, such as women, children, and the elderly. | # It must not involve killing the Innocent, such as women, children, and the elderly. | ||
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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. [[Imam Khomeini]] and [[Seyyed Mahmoud Hashemi Shahrudi]] also deem this action permissible if it is essential for overcoming the enemy (pp. 152-162). | ||