Jihad or Terrorism; A Theological and Juridical Study in the Imami School (book)
Jihad or Terrorism; A Theological and Juridical Study in the Imami School is a book in the field of Political Fiqh, a joint work by Mohammad Hossein Jamshidi and Kowsar Toosi. According to the authors, the religion of Islam has commanded peaceful coexistence with non-believers. They consider justice and peace as principles, and jihad as an exceptional case undertaken to establish justice and support the oppressed.
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| Book Information | |
|---|---|
| Author | Mohammad Hossein Jamshidi and Kowsar Toosi |
| Style | Analytical |
| Language | Persian |
| Pages | 273 |
| اطلاعات نشر | |
| Publisher | Imam Sadiq University |
- Abstract
In the authors' belief, humans are free in accepting the invitation [to the faith], and there is no place for violence and coercion in the Islamic call. They reduce the reality of offensive jihad to defensive jihad and consider offensive jihad permissible only in the time of an Infallible. According to the book's authors, in Imami jurisprudence, terrorism is forbidden (*haram*), and for martyrdom operations to be considered permissible, seven conditions must be observed.
Brief and Critical Introduction to the Book
- Jihad or Terrorism; A Theological and Juridical Study in the Imami School* is a book in the field of Political Fiqh, a joint work by Mohammad Hossein Jamshidi and Kowsar Toosi. This book was published by Imam Sadiq University in 1397 SH in 273 pages.
The book has seven chapters. The author's introduction and the table of contents are at the beginning, and the list of sources and indexes are at the end of the work. A summary of the topics is provided at the end of each chapter, and a conclusion is at the end of the book.
Structure of the Book's Content
The first chapter explains the research background (pp. 23-28), methodology (p. 29), and the concepts of jihad, terrorism, and violent extremism (pp. 30-32). The second chapter is dedicated to the conceptualization of terror and terrorism (pp. 37-42), and the explanation of its characteristics (pp. 42-45), types, and causes (pp. 47-66). The third chapter explains concepts similar and related to terrorism in Islamic culture, such as *irhab*, *muharabah*, *baghy*, and *fatk* (pp. 69-92).
In the fourth chapter, the authors state the concept, types, and factors of religious invitation and legitimate jihad (pp. 95-114). In the fifth chapter, they explain Islam's viewpoint on jihad and religious invitation and the relationship between the two (pp. 123-149). In the sixth chapter, they explain the Shia perspective on international relations and invitation, and then re-examine legitimate jihad in light of this view (pp. 163-199). In the final chapter of the book, the authors examine jihad and terrorism in Imami and Takfiri thought (pp. 209-228).
Incoherent Structure
This work lacks a proper and coherent structure and suffers from repetition. For instance, discussions related to the invitation to the religion of Islam appear in various chapters of the book. Also, despite the use of the terms "fiqh" and "kalam" (theology) in the book's title, the jurisprudential and theological discussions are presented superficially and do not meet the reader's expectations.
The Primacy of Peace
According to Jamshidi and Toosi, Islam has commanded peaceful coexistence with non-believers. Based on Quran 60:8, as long as no threat is posed by non-believers against Muslims, killing them is not permissible, because legitimate jihad is a tool for security and peace and has a defensive nature (pp. 108-109). The authors consider peace one of the primary principles and, citing Quran 47:35, believe that this primary principle is forbidden in specific circumstances. Citing verses such as Quran 9:4, Quran 8:61, and Quran 9:6, they have explained Islam's peace-seeking approach towards non-believers (pp. 148-153). According to the authors, in the view of Imami thought, justice and peace are two principles, and jihad is an exception limited to specific cases, and Islamic jihad is necessary to establish justice and support the oppressed (pp. 176-178).
Freedom of Humans in Accepting the Invitation
Jamshidi and Toosi, citing Quran 2:256, believe that there is no place for violence and coercion in the Islamic invitation, and the principle is the freedom of humans to accept the invitation (p. 143). Citing verses from the Quran, they have mentioned seven factors for legitimate jihad, such as defending the religion and the Islamic system, defending Islamic lands, and defending the oppressed and the downtrodden (pp. 112-117). In their opinion, there is not necessarily a relationship between religious invitation, jihad, and terrorism, and a religion whose goal is to lead humans to perfection cannot include terrorism in its program of guidance (pp. 118-121).
Citing verses such as Quran 16:125, Quran 12:108, and Quran 42:15, the authors have considered the invitation of the world to the religion of Islam to be obligatory for all Muslims. According to them, contrary to the extremist views of the Takfiris, the invitation to Islam must be based on choice and not coercion (pp. 136-138). As based on verses such as Quran 3:20, Quran 16:82, and Quran 24:54, the duty of the Prophet (s) was only to convey and invite, and he was never allowed to use coercion or violence. Therefore, in their opinion, all the wars of the Prophet (s) had another context and cause and were considered defensive wars, not offensive ones (pp. 140-141).
The Reduction of Offensive Jihad to Defensive Jihad
Citing verses and narrations, the authors have specified four general principles for jihad: 1. Jihad must be undertaken for the sake of obedience to God; 2. Jihad against aggressors is obligatory; 3. Muslims should not attack aggressors who have ceased their attack; 4. Fighting in times of peace is forbidden (pp. 145-147). The authors have considered full military and security preparedness as a necessity for Islamic countries (pp. 147-148).
Jamshidi and Toosi, after mentioning the conditions for the obligation of offensive jihad (such as reason, free will, and permission from an Infallible or his deputy), have referred to the view of some jurists regarding the reduction of offensive jihad to defensive jihad. According to the theory of these jurists, if tyrants and non-believers prevent the spread of monotheism and justice, by rational judgment and based on God's perpetual grace to humans, offensive jihad is obligatory so that people may be freed from oppression and tyranny (pp. 191-193). This is while opponents of Islam describe such a jihad with titles like violence and terrorism (p. 194). The authors then mention the difference of opinion among jurists regarding whether offensive jihad is exclusive to the time of the presence of an Infallible Imam (pp. 198-199).
In the authors' view, in the Shia school of thought, the defensive nature of jihad is emphasized more (p. 188). According to them, defensive jihad does not require the permission of the Imam, and every individual must defend against aggression towards their life, property, honor, and land by foreigners (p. 191). Citing Quranic verses, Jamshidi and Toosi have stated seven objectives for defensive jihad, such as repelling the enemy, defending justice and Islam, and supporting Muslims and the downtrodden (pp. 200-202).
The Prohibition of Terrorism
In the seventh chapter, Jamshidi and Toosi examine terrorism from the perspective of the Imami and Takfiri schools and state their differences (p. 209). According to the authors, in the jurisprudential sources of the Imami school, terrorism is opposed, and it is forbidden through similar concepts such as *irhab* (intimidation), muharabah (waging war against God), *fatk* (assassination), and *ir'ab* (terrorizing) (pp. 69-72). Citing verses Quran 5:32 and Quran 5:33 and some historical evidence, they have considered any terrorist behavior, sudden and secret killing, to be forbidden in the religion of Islam (pp. 90-92; and p. 210).
In the authors' belief, jihad and the invitation to Islam in Imami and Takfiri thought have fundamental differences. The Imamis view jihad with the intention of creating security and peace and defending justice and Islam, while the Takfiris use violence to achieve their goals (pp. 215-224).
The Difference Between Suicide and Martyrdom
In the remainder of the seventh chapter, Jamshidi and Toosi explain the difference between terrorist operations and the martyrdom-seeking operations of Muslims. According to them, in Imami jurisprudence, seven conditions have been set for martyrdom operations, including: the permission of the legitimate religious ruler, not killing innocents, and performing it with the intention of striking the enemy and repelling aggression. In their belief, if one of the seven conditions is missing, the act is considered a suicide attack and a form of forbidden suicide (pp. 225-228).