Jihadi

Daga wikishia

Jihadi (Larabci: الجهاد) shi ne yaƙi cikin tafarkin Allah tare da sadaukar da rai da dukiya, hakan na faruwa cikin gumurzu da ɗauki ba daɗi tare da mushrikai da ƴan tawaye, domin ɗaukakar muslunci da kuma tabbatar da kafuwar alamomin Allah, jihadi yana cikin rassan addinin muslunci kuma malaman fiƙihu sun yi bayanin hukunce-hukuncensa cikin babuka masu cin gashin kansu a fiƙihu, galibin malaman tafsiri sun tafi kan cewa hukunci a muslunci ya fara sauka ne bayan watanni bakwai da hijirar Annabi (S.A.W) daga makka zuwa madina.

Cikin ba'arin ayoyin kur'ani da hadisai, an ambaci falaloli game da jihadi cikin tafarkin Allah, haka nan kuma abubuwa misalin goyan bayan waɗanda ake zalunta da raunana, hana zalunci da keta alfarma, fito na fito da shirka da bautar gumaka da kuma tabbatuwar turakun addini, suna daga kufaifayi da haduffan yin jihadi.

A mahangar malaman fiƙihu jihadi ya karkasu zuwa kashi biyu. Jihadi ibtida'i da jihadi difa'i, jihadi ibtida'i ma'anar yaƙar mushrikai da kafirai domin kiransu zuwa muslunci da tauhidi, cikin wannan yaƙi musulmai ne suke fara yaƙin, sannan abin da ake nufi daga jihadi difa'i, bada kariya ga garuruwan musulmai gaban hare-haren maƙiya da abokan gaba. Koyarwar jihadi a wannan zamani da muke ciki na ƙarni na sha biyar an samu wasu suna munana amfana da ita daga gungun ƙungiyoyi masu tsaurin ra'ayi daga musulmai misalin ƙungiyar Al-ƙa'ida da isis, ayyukan rashin tausayi na waɗannan ƙungiyoyiya haifar da karkatar da jihadi daga asalin manufa da hadafofinsa, sun haifar Ƙyamatar muslunci cikin zukatan mutanen da ba musulmi, waɗannan ayyuka na su sun zama makami da mafaka da ake ɓata sunan jihadi da munana ma'anarsa.

Sanin Mafhumi Da Matsayi

Jihadi isɗilahi ne na fiƙihu da yake bada ma'anar gwabza yaƙi cikin tafarkin Allah tare da sadaukar da rai da dukiya cikin gumurzu da mushrikai da ƴan tawaye domin ɗaukaka muslunci da kafa alamomin Allah.[1] jihadi yana daga rassan muslunci.[2] malaman fiƙihu cikin babi mai cin gashin kansa mai taken “jihadi” sun fayya ce magana da bayani game da hukunce-hukuncen fiƙihu game da jihadi.[3] kalmar jihadi da ama'anonin da aka tsamo daga gare ta an yi amfani da su har wurere 35 a kur'ani.[4] haka kuma an naƙalto hadisai masu tarin yawa game da hukunce-hukuncen jihadi da falalolinsa a cikin madogaran riwaya, waɗanda malaman fiƙihu suke jingina da su domin istinbaɗi da tsamo hukunce-hukuncen shari'a.[5]

Ana amfani da kalmar jihadi ƙari kan ma'anarta a fiƙihu cikin gama garin ma'ana ta lugga.[6] da take nufin wahala.[7] cikin ba'arin hadisai domin ishara kan muhimmanci da kuma tsanani da wahalar ba'arin ayyuka an kwatanta waɗannan ayyuka da jihadi.[8] alal misali cikin ba'arin riwayoyi, mujahada kan kontirul zuciya gaban shaiɗan da son rai an bayyana ta matsayin mafi girman jihadi (Jihadul Akbar). haka nan ayyuka misalin umarni da kyakkyawa da hani da munkari, zuwa aikin hajji, faɗin kalmar adalci a gaban azzalumin[9] shugaba, ƙoƙari kan raya wata sunna mai kyawu cikin al'umma, kyautata zama da miji, ƙoƙari cikin nemowa iyalin abin da za su ci daga halal, yin azumi cikin zafin rana, suna matsayin jihadi cikin tafarkin Allah.[10]

Faɗaɗar Ma'anar Jihadi A Mahangar Ayatullahi Khamna'i

A mahangar Sayyid Ali Khamna'i jagoran juyin juya halin muslunci a Iran bayan Ruhullahi Musawi Khomaini, jihadi bai kaɗaitu da fagn yaƙi ba, yana komawa ne zuwa ga faffaɗan fage daga misalin fagenn siyasa, ala'adu, tunani, tattalin arziƙi da tabligi.[11] a imaninsa duk wani yunƙuri na kai hari kan maƙiya jihadi ne, alal misali cikin taron masu ƙirƙira da ma'aikata a fannin tattalin arziƙi a Iran ya ce batun ƙirƙirar abubuwa da samar da kayayyaƙin buƙata da kuma duk wani ƙoƙari a wannan fage, bisa la'akari da yadda maƙiya Iran suke baƙin ƙoƙarinsu cikin raunana wannan aiki lallai ya kasance misdaƙin abin da ake kira da jihadi.[12]

Matsayi Da ƙimar Jihadi A Addinin Muslunci

Cikin ayoyin kur'ani da hadisai, a cikin babin muhimmancin jihadi, an yi bayanin falaloli masu tarin yawa.[13] cikin aya ta 20 da 21 suratul tauba, an yi ishara da irin maɗaukakin matsayin mutanen da suka sadaukar da rai da dukiyarsu cikin ɗaukaka kalmar Allah, misalin waɗannan mutane sun kasance daga waɗanda suka rabauta da rahamar Allah, muƙamin yardar da farin cikin Ubangiji, kuma an yi musu bushara da aljanna madawwamiya.[14]

Daidai da aya ta 95 suratul nisa'i, Allah ya fifita masu matsayin masu jihadi kan sauran musulmai,[15] cikin ba'arin riwayoyi, jihadi yana matsayin ƙofofin aljanna da Allaha ya buɗe su ga keɓantattun bayinsa.[16] cikin wata riwaya jihadi shi ne mafificin aiki bayan farillai, a wata kuma mafi daraja da ɗaukakar aiki bayan Imani da muslunci.[17] haka nan kuma a wasu riwayoyin jihadi shi ne ɗaukakar muslunci,[18] haka nan cikin ba'arin hadisai jihadi yana matsayin rukunan addini.[19] A cewar Muhammad Fadil Lankarani, malamin fiƙihu na shi'a, haƙiƙa ladan jihadi da sakamakonsa, da kashe mutum cikin hantar raya addinin Allah baa ƙarƙashin ƙa'idar dafa'u zararul muhtamal (Tunkuɗe cutuwa da ake tsammani).[20]

Hadafi Da Kufaifayin Jihadi

Anyi bayanin wasu haduffa da kufaifayi ga jihadi, ba'arinsu sun kasance kamar haka:

Umarni Na Farko Da Ya Fara Zuwa Kan Yin Jihadi

Game da umarni na farko kan jihadi wace aya ce a wane wuri ta suka, haƙiƙa akwai saɓani tsakanin malaman tafsiri.[27] malaman tafsiri misalin Fakhrur razi da ɗabarsi suna kan ra'ayin cewa ayar izinin jihadi, wace ta fara fitar da umarni kan yin jihadi ta sauka ne tun a garin makka.[28] a rahotan waɗannan malaman tafsiri, haƙiƙa mushrikan makka sun kasance suna matuƙar takurawa musulmai wani lokutan har dukansu suke yi,. Sai musulmai su je wurin Annabi (S.A.W) kawukansu duk a farfashe tare da ciwo da miki da mushrikai suka yi musu, suka kawo masa kuka, suka nemi ya ba su izinin yin jihadi, sai dai cewa ya rarrashe su ya kirawo su da su kara yin haƙuri, ya gaya musu cewa har zuwa yanzu izinin jihadi bai zo ba, lokacin da musulmai suka fara hijira daga makka zuwa madina, bayan wata bakwai,[29] sai ayar izinin jihadi ta sauka, tare da fitar da umarni na farko kan yin jihadi.[30] Wasu suna cewa aya ta 190 suratul baƙara:

وَ قَاتِلُوا فِی سَبِیلِ اللَّهِ الَّذِینَ یُقَاتِلُونَکُمْ

Ku yi yaƙi cikin tafarkin tare da waɗanda suke yaƙarƙu Wannan ce aya ta farko da take bada umarnin yin yaƙi tare da maƙiya, wasu ba'ari kuma suna ganin aya ta 111 suratul tauba,[Tsokaci 1] ita ce aya ta farko da ta fara magana kan umarnin jihadi,[31]a cewar Makarim shirazi salon muryar ayar izinin jihadi da ta zo da kalmar “Izini” tafi dacewa da batun umarni jihadi fiye da sauran.[32]

Ba'arin malaman tafsiri tareda jingina da aya ta 111 suratul, sun ce hukunci da umarnin yin jihadi ya zo a dukkanin shari'ar addinan da suka gabata.[33]

Nau'ukan Jihadi

A mahangar malaman fiƙihu jihadi ya rabu gida biyu, jihadi ibtida'i da jihadi difa'i:[34]

Jihadi Ibtida'i

Tushen ƙasida: Jihadi Ibtida'i

Jihadi ibitida'i yana nufin yaƙi da mushrikai da kafirai domin kiransu zuwa addinin muslunci da kaɗaita Allah.[35] cikin nau'in wannan jihadi, musulmai su ne suka fara yaƙi.[36] da ijma'in malaman fiƙihun musulmai, jihadi domin kira zuwa muslunci kan duk wani mukallafi namiji ƴantacce, kuma bashi da uzuri ƙin zuwa daga rashin lafiya da tsufa kan kafiri wanda ba zimmi ba (Kafirin amana), da ƴan tawaye, yana matsayin wajibi kifa'i (idan wasu suka yi sun ɗaukewa saura).[37] bisa nazarin malaman fiƙihu na imamiyya, wajibi ne jihadi ibtida'i ya kasance a lokarin hallarar Imami ma'asumi, ko kuma da ƙarƙashin izini ko na keɓantaccen na'ibinsa.[38] na'am wasu malaman suna ganin halascin jihadi ibtida'i hatta a zamanin gaiba da fakuwar Imami ma'asumi.[39] Daga cikin sharuɗɗan yin jihadi ibtida'i dole musulmai su kasance suna da tanadi da wadatattun kayan aiki da kuma kiran kafirai zuwa ga muslunci domin yanke musu uzuri kafin fara yaƙin.[40]

Jihadi Difa'i

Tushen ƙasida: Jihadi Difa'i

Jihadi difa'i ana yinsa ne saboda kare muslunci da kare garuruwan muslunci gaban maƙiya da suke kawo hare-hare kansu da niyyar galaba kan garuruwansu da keta alfama, kwace dukiyar musulmai da kashe su.[41] bisa fatawar malaman fiƙihu, jihadi difa'I wajibi ne kifa'i kan namiji da mace, matashi da tsoho, ƴantacce da bawa da suke da ƙarfi iya yin yaƙi.[42] jihadi difa'i dogara da samun izinin Imami (A.S) ko keɓantaccen na'ibinsa ba.[43] wasu ba'arin yaƙe-yaƙe a zamanin Annabi (S.A.W) misalin yaƙin ahzab, yaƙin uhud, yaƙin mutata, yaƙin tabuk da yaƙin hunaini sun kasance daga jihadi difa'i.[44]

Muhammad Fadil Lankarani, mai koyarwa a hauza ilimiyya ta birinin ƙum, ya fitar da wani nau'in daban daga jihadi daga zahirin maganganun malaman fiƙihu da taken jihadi zubbi[45] yna raya cewa shi jihadi zubbi jihadi ne da ake yi kaɗai domin kare muslunci. Saboda haka idan aka jin farga kawar da muslunci daga wani azzalumin mai mulki daga ko ina a duniya, wajibi kan dukkanin musulmai ba tare da ɗaukewa kowa ba, su tashi su kare samuwar muslunci.[46]

Ladubba Da Hukunce-hukuncen Jihadi

Malaman fiƙihu bisa la'akari da lura da ayoyin kur'ani da hadisai sun ambaci ladubba game da jihadi, ba'arinsu sun kasance kamar haka:

  • Mushabbi ne fara yaƙi bayan zawalin rana bayan idar da sallar azuhur da la'asar, haka nan makaruhi ne kai hari cikin dare, in banda halin larura.[50]
  • Bisa ijma'in malaman fiƙihu na shi'a, wanda aka kashe a filin yaƙi haƙiƙa shi shahidi ne, za a zartar da hukunce-hukunce shahidi a kansa.[51]
  • Yaƙi tare da abokan gaba ta hanyar amfani da kowanne irin nau'in makami da kowacce dabara da za ta taimaka a samu nasara ya halatsa[52] amma sare bishiyoyi, jefa wuta, kwanto kogin ruwa zuwa wurin abokan gaba, in ba a cikin halin larurara ba makaruhi ne.[53]
  • Haramun ne kashe mata, ƙananan yara, masu larurar kwakwalwa, da marasa lafiya da ma waɗanda ba za su iya yaƙi, misalin tsofaffi, makafi, cikin hali da yanayi da basu bada gudummawa ba ko taka rawa cikin yaƙin, sai dai idan a cikin halin larura, kamar misali ace kafirai sun yi amfani da samuwarsu matsayin garkuwa, ko kuma ba za a iya kakkaɓe maƙiya ba sai dole an kashe su.[54]
  • Yaudara cikin yaƙi, ya halasta in banda cikin yanayi da hali da abokan gaba suka aminta.[55]
  • Neman taimako daga kafirai a cikin yaƙi, idan maslaha ta hukunta babu ha'inci cikin hakan, ya halasta.[56]
  • Wajibi dakaru su yi ɗa'a ga kwamandansu.[57]

ƙin Fita Yaƙi Da Guduwa Daga Filin Yaƙi

Guduwa Daga Filin Yaƙi

Haramun ne guduwa daga filin, a cewar ba'arin malaman fiƙihu da tafsiri, guduwa daga yaƙi yana cikin manyan zunubai.[58] sai dai idan adadin mayaƙan musulmai bai kai rabin na abokan gabarsu ba, cikin wannan yanayi ba wajibi tsaya gabansu da ci gaba da gwabza yaƙi tare da su.[59]

Shi ma ƙin zuwa jihadi haramun ne,[60] cikin ba'arin ayoyin kur'ani, abubuwa misalin tsoro,[61] kwaɗayin duniya,[62] raunin Imani da munafunci,[63] tsatsar zuciya da zunubi.[64] sun kasance dalilai da suke hana wasu fita jihadi. Cikin kur'ani an ambaci saƙonni da suke biyo bayan ƙin zuwa jihadi, kamar misalin: halaka,[65] uƙuba a duniya da lahira,[66] haramtuwa daga albarkar duniya da lahira,[67] ɓullar fitina da fasadi cikin al'umma.[68]

Fatawar Shahararrun Malaman Fiƙihu Na Shi'a Game da Jihadi

Tushen ƙasida: Fatawar Jihadi

Ba'ari daga mafi muhimmancin fatawowi da malaman fiƙihu da maraji'an taƙlidi na shi'a suka bayar game da wajabcin jihadi cikin daurorin zamani daban-daban, sun kasance kamar haka:

  • Lokacin da ƙasar rasha ta kawo hare-hare a cikin shekaru 1241 -1243 kan ƙasar Iran tare da karɓe iko kan wasu garuruwa a ƙasar Iran, an samu ba'arin malaman shi'a misalin Jafar Kashiful Giɗa, Sayyid Ali ɗabaɗaba'i, Mirza ƙummi, Mulla Ahmad Naraƙi da Sayyid Muhammad Mujahid a yunƙurinsu na nuna goyan baya ga masarautar ƙajariyawa cikin kariya ga al'ummar musulmi na ƙasar Iran, sun fitar da fatawa jihadi domin yaƙi da kariya gaban hare-haren dakarun rasha.[69] wannan fatawa ta kasance tare da risaloli cikin hukunce-hukuncen jihadi, bisa umarni Abbas Mirza, ɗan Fatahu Ali shah sarki mai jiran gadon mulki, kuma ta hannun Na'ibinsa farahani an tattara ta cikin zirin adadin littafai ɗauke da suna “Ahkamul Al-Jihad Wa Asbabul Al-Rashad.[70]
  • Fatawar jihadi ta Muhammad Taƙiyyu Shirazi, tana cikin jerin fatawowi da suka yi matuƙar tasiri kan kishiyantar mamayar ƴan mulkin mallakar ƙasar birtaniya a Iraƙi, a ranar 20 ga watan rabi awwal shekara 1337 aka fitar da wannan fatawa.[71] matanin wannan fatawa ya kasance kamar haka: “Wajibi ne Iraƙawa su tashi su nemi haƙƙoƙinsu, cikin abubuwa da ya roƙa, ya buƙaci a kiyaye zaman lafiya da kwanciyar hankali idan ƴan mulkin mallakar birtaniya sun yarda da abubuwan da ake buƙata daga gare su, idan kuma suka ƙi ya halasta ayi anfani da ƙarfi cikin kare kai”.[72]
  • Baya ga a shekara 2014 ƙungiyar ta'addanci ta isis sun kai hare-hare kan ba'arin yankunan yammaci da arewacin ƙasar Iraƙi tare da karɓe iko kan garuruwan waɗannan yankuna, bayan sai suka tunkaro sauran garuruwa, Ayatullahi Sayyid Ali Sistani cikin ƙoƙari ƙalubalantar waɗannan ƴan ta'adda da fatattakarsu daga ƙasar Iraƙi ya fitar da fatawar jihadi,[73] kan asasin wannan fatawa wajibi kan duk wani mutum ɗan ƙasar Iraƙi da yake da ƙarfin iya ɗaukar makami ya ɗauka ya fita jihadi domin fatattakar waɗannan ƴan ta'adda daga ƙasar Iraƙi, wannan wajabci ne na kifa'i da idan wasu suka yi sun ɗaukewa saura.[74]

Kallon Da Masu Tsaurin Ra'ayi Suke Yiwa Jihadi

Mas'alar jihadi cikin ƙarni na sha huɗu da na sha biyar bayan hijira, mas'ala ce da ta ja hankulan ba'arin ƙungiyoyin musulmai ƴan salafiyya, misalin ƙungiyar Al-ƙa'ida da Isis,.[75] ƴan salafiyya masu ra'ayin jihadi, suna ganin jihadi ya fi muhimmanci kan bakiɗayan ayyukan reshe daga ibada misalin sallah, azumi da aikin hajji, kuma yana gaba da dukkaninsu, sun yi amanna cewa duk musulmin da bai yi jihadi ba bai samu bashi da muslunci.[76]

An ce waus ba'ari daga waɗannan ƙungiyoyin tsaurin ra'ayi sakamakon tasirantuwa da Sayyid ƙuɗub,[77] sun yi Imani da cewa bakiɗayan garuruwa ko dai su kasance daga garuruwan darul islam ko kuma garuruwan jahiliyya da darul harbi,. Darul islam gari ne da muslunci yake iko da shi kuma ake aiki da shari'ar muslunci cikinsa, duk al'umma da ba wannan ko dai darul harbi ko kuma garuruwan jahiliyya, idan ko ya zamanto haka wajibi ne kan musulmi dole su miƙe kan irin waɗannan al'umma ko dais u yi sulhu da musulmi a basu aminci ko kuma su bada jizya.[78]

ƴan salafiyya sakamakon karkacewa cikin fassarar ma'anar jihadi tare kuma da faɗaɗuwa da yaɗuwa ma'anar kafirci a wurinsu,[79] sun dinga aikata ayyukan rashin tausayi da ta'addanci a cikin ba'arin ƙasashe musammam yankunan da musulmi ke zaune cikinsu, tare da ɓata sunan muslunci a idon duniya.[80]

Kishiyar wannan, malaman fiƙihu na shi'a sun yi ijma'i kan cewa abin da ake nufi daga jihadi alokacin gaiba da fakuwar Imami ma'sumi shi ne kare kai gaban masu keta alfarma, wannan ma'ana ba ta nufin kausasawa da ayyukan rashin tausayi, kowacce al'umma tana da haƙƙin kare kanta daga hare-haren maƙiya.[81]

A cewar Ni'imatullahi Salihi Najaf Abadi, malamin fiƙihu a shi'a, jihadi a muslunci baya nufin addini tare da yaƙi da ƙarfin makami a danƙarawa muslunci kan mutanen da basu yarda da muslunci, haka kuma baya samar da takurawa kan musulmi.[82] tare da dogara da aya ta 90 suratul nisa'i, jihadi ibtida'i tare da kafiran da bas a cutar da musulmi haramun ne,[83]wannan malami yana ganin yaƙoƙin da Annabi (S.A.W) ya yi a farkon muslunci sun kasance domin kare kai gaban keta alfarmar maƙiya tare da hadafin tseratar da waɗanda ake zalunta.[84]

Bayanin kula

  1. ↑ Najafi, Jawahir al-Kalam, 1362 AH, juzu'i na 21, shafi na 3.
  2. ↑ Motahhari, Jihad, 1390 AH, shafi na 20.
  3. ↑ Jum’ah Az-Naysandegan, Farhang fikihi Persi , 1387 AH, juzu’i na 3, shafi na 140.
  4. ↑ Misbah Yazdi, Jung wa Jihad dar kur’an, 1382 AH, shafi na 19.
  5. ↑ Misali, duba Har Ameli, Wasa'il al-Shia, 1416 AH, juzu'i na 11, shafi na 4.
  6. ↑ Johari, Sihaha Taj al-Lugha da Sahaha al-Arabiyyah, karkashin kalmar "Jahd".
  7. ↑ Sarami, Adalatnejad, "Jihad", shafi na 433.
  8. ↑ Sarami, Adalatnejad, "Jihad", shafi na 433.
  9. ↑ Har Ameli, Wasa'il al-Shia, 1416 AH, juzu'i na 11, shafi na 122.
  10. ↑ Kulayni, Al-Kafi, 1407 AH, juzu'i na 4, shafi na 259 da juzu'i na 5, shafi na 9 da 88; Muttaqi Hindi, Kanz al-A’amal, 1401 BC, juzu’i na 3, shafi na 64-65; Allama Majlisi, Bihar Al-Anwar, 1403 BC, juzu'i na 96, shafi na 256.
  11. ↑ «جهاد»، سایت khamenei.ir.
  12. ↑ «بیانات آیت‌الله خامنه‌ای در دیدار تولیدکنندگان و فعالان اقتصادی»، سایت khamenei.ir.
  13. ↑ Sabzwari, Muhaddhab Al-Ahkam, Dar Al-Tafsir, juzu'i na 15, shafi na 77.
  14. ↑ Suratul Tawbah, aya ta 20-21; Fakhr Razi, Al-Tafsir Al-Kabir, 1420 AH, juzu'i na 16, shafi 14; Tabatabai, Al-Mizan, 1363 AH, juzu'i na 9, shafi na 205-206.
  15. ↑ Suratul Nisa’i, aya ta:95.
  16. ↑ Misali, duba Sheikh Sadouq, Thawab al-Amaal wa Aqab al-Amaal, 1406 AH, shafi 189; Sheikh Tusi, Tahzeeb al-Ahkam, 1365, juzu'i na 6, shafi na 123.
  17. ↑ Hurr Ameli, Wasa’il al-Shi’ah, 1416 AH, juzu’i na 11, shafi na 7 da 70.
  18. ↑ Maghribi, Da'aim al-Islam, 1385 Hijira, juzu'i na 1, shafi na 342.
  19. ↑ Maghribi, Da'aim al-Islam, 1385 Hijira, juzu'i na 1, shafi na 342.
  20. ↑ Fazel Lankarani, Idah al-Kafaya, 2006, juzu'i.4, shafi.406
  21. ↑ Makarem Shirazi, Tafsir Namuna, 1374 AH, juzu'i na 2, shafi na 27.
  22. ↑ Makarem Shirazi, Tafsirin Namuna, 1374 AH, juzu'i na 2, shafi na 28.
  23. ↑ Makarem Shirazi, Tafsir Namuna, 1374 AH, juzu'i na 2, shafi na 29.
  24. ↑ Jam'i az nawisendigan, Farhange maudu'i Jihad dar ayineh ayat wa ahadis, 2007, shafi na 35.
  25. ↑ Hurr Ameli, Wasa’il al-Shi’ah, 1416 AH, juzu’i na 15, shafi na 94.
  26. ↑ Radwa, “Jihad,” shafi na 177.
  27. ↑ Makarem Shirazi, Tafsir Namuna, 1374 AH, juzu'i na 14, shafi 113. ↑
  28. ↑ Fakhr Razi, Al-Tafsir Al-Kabir, 1420 AH, juzu'i na 23, shafi na 228-229; Tabarsi, Majma’ al-Bayan, 1415 BC, juzu’i na 7, shafi na 156.
  29. ↑ Ibn Shahr Ashub, Manaqib, 1376 BC, juzu'i na 1, shafi na 161.
  30. ↑ Fakhr Razi, Al-Tafsir Al-Kabir, 1420 AH, juzu'i na 23, shafi na 228-229; Tabarsi, Majma’ al-Bayan, 1415 BC, juzu’i na 7, shafi na 156.
  31. ↑ Tabatabai, Al-Mizan, 1363 AH, juzu'i na 14, shafi na 383.
  32. ↑ Makarem Shirazi, Tafsir Namuna, 1374 AH, juzu'i na 14, shafi na 113-114.
  33. ↑ Misali, duba Fakhr Razi, al-Tafsir al-Kabir, 1420 AH, juzu'i na 16, shafi na 152.
  34. ↑ Shahid Sani, al-Rawda al-Bahiya fi Sharh Lama'at al-Damashqiya, 1410 AH, juzu'i na 2, shafi na 379; Shahid Sani, Masalak al-Afham, 1413 AH, juzu'i na 3, shafi na 7-8.
  35. ↑ Shahid Sani, al-Rawda al-Bahiya fi Sharh Lama'at al-Damashqiya, 1410 AH, juzu'i na 2, shafi na 379; Sabzevari, Mahezab Al-Ahkam, Dar al-Tafseer, juzu'i na 15, shafi na 79.
  36. ↑ Shahid Sani, Masalak al-Afham, 1413 AH, juzu'i na 3, shafi na 7.
  37. ↑ Najafi, Jawahirul al Kalam, 1362, juzu'i na 21, shafi 46; Sabzevari, Mahezab Al-Ahkam, Dar al-Tafseer, juzu'i na 15, shafi na 81.
  38. ↑ Tabatabaei, Riaz al-Masal, 1415 AH, juzu'i na 7, shafi na 447.
  39. ↑ Misali, duba Khoi, Minhaj al-Salehin, 1410 AH, juzu'i na 1, shafi na 364; Montazeri, Derasat fi Wilayat al-Faqih, 1409 AH, juzu'i na 1, shafi na 116-119.
  40. ↑ Omid Zanjani, fikih siyasa, 1377, juzu’i na 3, shafi na 139.
  41. ↑ Shahid Sani, Masalak al-Afham, 1413 AH, juzu'i na 3, shafi na 8; Sabzevari, Mahezab Al-Ahkam, Dar al-Tafseer, juzu'i na 15, shafi na 79.
  42. ↑ Shahid Sani, Masalak al-Afham, 1413 AH, juzu'i na 3, shafi na 8.
  43. ↑ Alameh Hali, Tazkirah al-Fiqaha, 1414 AH, juzu'i na 9, shafi na 37; Shahid Sani, Masalak al-Afham, 1413 AH, juzu'i na 3, shafi na 8; Tabatabaei, Riaz al-Masal, 1418 AH, juzu'i na 8, shafi na 14.
  44. ↑ Makarem Shirazi, Tafsir Namuna, 1374 AH, juzu'i na 2, shafi na 28.
  45. ↑ Fadel Lankarani, Jihad Dhubbi, 1401 AH, shafi na 52.
  46. ↑ Fazel Lankarani, Jihad Zubbi, 1401 AH, shafi na 32
  47. ↑ Najafi, Jawahir al-Kalam, 1362 AH, juzu'i na 21, shafi na 33; Makarem Shirazi, Tafsir Namuna, 1374 AH, juzu'i na 7, shafi 406.
  48. ↑ Fadel Miqdad, Kanz al-Irfan fi Fikihu Alqur’ani, 1384 BC, juzu’i na 1, shafi na 353-354.
  49. ↑ Jassas, Ahkam al-Qur’an, 1415 BC, juzu’i na 1, shafi na 390; Najafi, Jawahir al-Kalam, 1362 AH, juzu'i na 21, shafi na 33-34.
  50. ↑ Najafi, Jawahir al-Kalam, 1362 AH, juzu'i na 21, shafi na 81-82.
  51. ↑ Najafi, Jawahir al-Kalam, 1362 AH, juzu'i na 4, shafi na 89.
  52. ↑ Halab, Isharat al-Sabq, 1414 BC, shafi na 143.
  53. ↑ Najafi, Jawahir al-Kalam, 1362 AH, juzu'i na 21, shafi na 66-68.
  54. ↑ Najafi, Jawahir al-Kalam, 1362 AH, juzu'i na 21, shafi na 68 da 73-77.
  55. ↑ Najafi, Jawahir al-Kalam, 1362 AH, juzu'i na 21, shafi na 78-79.
  56. ↑ Najafi, Jawahir al-Kalam, 1362 AH, juzu'i na 21, shafi na 193-194.
  57. ↑ Kashif al-Ghitah, Kashf al-Ghitah, 1422 BC, juzu'i na 4, shafi na 373.
  58. ↑ Najafi, Jawahir al-Kalam, 1362 AH, juzu'i na 21, shafi na 56; Tabatabai, Al-Mizan, 1363 AH, juzu'i na 9, shafi na 57.
  59. ↑ Najafi, Jawahir al-Kalam, 1362 AH, juzu'i na 21, shafi na 63.
  60. ↑ Tabatabai, Al-Mizan, 1363 AH, juzu'i na 9, shafi na 37.
  61. ↑ Suratul Nisa’i, aya ta 77; Radwa, “Jihad,” shafi na 184.
  62. ↑ Suratul Nisa’i, aya ta 77; Radwa, “Jihad,” shafi na 184.
  63. ↑ Suratul Nisa’i, aya ta 77; Radwa, “Jihad,” shafi na 184.
  64. ↑ Suratul Ahzab, aya ta 12-13; Radwa, “Jihad,” shafi na 185.
  65. ↑ Suratul Tawbah, aya ta 42; Radwa, “Jihad,” shafi na 185.
  66. ↑ Suratul Tawbah, aya ta 39 da kuma aya ta 81-82; Radwa, “Jihad”, shafi na 186-187.
  67. ↑ Suratul Maidah, aya ta 21; Radwa, “Jihad,” shafi na 186.
  68. ↑ Suratul Anfal, aya ta 72-73; Suratul Muhammad, aya ta 20-22.
  69. ↑ Zargrinejad, "Barasi Ahkam Jihad wa Asbab al-Rashad (Nakastin asre dar adabiyattakwin Jihadi adabiyat Jihadi tarikhi Muasir Ira)", shafi na 383.
  70. ↑ Zargrinejad, "Barasi Ahkam Jihad wa Asbab al-Rashad (Nakastin asre dar adabiyattakwin Jihadi adabiyat Jihadi tarikhi Muasir Ira)", shafi na 383
  71. ↑ Agha Bozur Tehrani, Tabaqat al-Alam al-Shi'a da Ho Naqba al-Bashr fi karni 14, 1404H, juzu'i na 1, shafi na 263.
  72. ↑ Agha Bozur Tehrani, Tabaqat al-Alam al-Shi'a da Ho Naqba al-Bashr fi karni 14, 1404H, juzu'i na 1, shafi na 263.
  73. ↑ Hattab, "Tawzif al-Hashd al-Shaabi in al-Madark al-Siyasi al-Iraqi", shafi na 107-108.
  74. ↑ Hattab, "Tawzif al-Hashd al-Shaabi in al-Madark al-Siyasi al-Iraqi", shafi na 107-108.
  75. ↑ Bakhshi Sheikh Ahmad, “Jihad az Ibn Taimiyyah to Bin Laden,” shafi na 170.
  76. ↑ Alibakhshi, Gharyanshanasi Grohay Salafi, Jihadi da Takfiri, 1394 AH, shafi na 119-120.
  77. ↑ Alibakhshi, Gharyanshanasi Grohay Salafi, Jihadi da Takfiri, 1394 AH, shafi na 121-122.
  78. ↑ Sayyid Qutb, Ma'alimu fid darik, shafi na 8 da 66-67; Alibakhshi, Gharyanshanasi Grohay Salafi, Jihadi da Takfiri, 1394 AH, shafi na 121-122.
  79. ↑ Abu Umar, Al-Jihad wa Ijtihadi, 1419H, shafi na 25-27.
  80. ↑ Mirahmadi, Waldbeghi, “Geryanhay Salafi”; "Az Inkiyade ta ifrat geri," shafi na 123-129.
  81. ↑ Najafi, Jawahir al-Kalam, 1362 Sh, juzu'i na 21, shafi na 11.
  82. ↑ Salehi Najafabadi, Jihad Dar Islam, shafi na 11.
  83. ↑ Salehi Najafabadi, Jihad Dar Islam, shafi na 12.
  84. ↑ Salehi Najafabadi, Jihad Dar Islam, shafi na 34-35.

Tsokaci

  1. ↑ Allah ya sayi rai da dukiyar muminai ya musanya musu da aljanna, suna masu jihadi cikin tafarjkin ALlah, suna kashewa ana kashe su, Shi wannan alkawarin gaskiya ne na adalci da ambace shi kansa a cikin Attaura, Injila, da Kur’ani, wane ne ya fi Allah cika alkawarinsa? Yanzu, ku yi murna da ciniki da kuka yi da Allah, wannan kuwa shi ne babban rabauta da nasara

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