Shia concept of Jihad

http://insct.syr.edu/wp-content/uploads/2013/03/Moghadam-Assaf.Shia-Perception-of-Jihad.pdf

Assaf Moghadam points out that in Shi'ism, no lawful expansionist jihad can be fought in the absence of Hidden Imam, however, this principle has not been universally practiced by Shias. Sheik Jafar Kashif al-Ghita announced that in occultation period, the duty to defend Islam through jihad rests on mujtahids.

https://www.mcgill.ca/islamicstudies/files/islamicstudies/isla_611.pdf
Jihād in the Shi`ite Tradition: Hermeneutics and Historical Change
 

https://youtu.be/_DPq_iJyszQ?t=3m18s

Munir Al-Khabbaz, a senior scholar from the Hawza of Najaf and student of Ayatollah Sistani, explains the position of Ayatollah Khoei on Wilayat Al-Faqih. Khoei said that offensive jihad is obligatory in the time of occultation.

https://www.al-islam.org/jihad-holy-war-islam-and-its-legitimacy-quran-ayatullah-murtadha-mutahhari/lecture-three-defence#f-freedom-thought-or-freedom-belief

Yet there are some beliefs which are not in the least degree rooted in thought. They have their root in the mere dormancy and stagnation of the spirit, handed down from generation to generation; they are the essence of bondage, so that war fought for the sake of eliminating such beliefs is war fought for the freedom of humanity, not war fought against it. If a man prays for his needs to a self-made idol, then, in the words of the Qur’an, that man is lower than an animal.

This means that the act of this man is not based at all on thought. A little bit of thinking would not allow him to engage in such an act. What he does is merely a reflection of the stagnation and dormancy which have appeared in his heart and in his soul, and which are rooted in blind imitation. This person must be forcibly freed from the internal chains which shackle him, to enable him to think. So, those who recommend the freedom of imitation and apparent freedoms which in fact enchain the soul’s freedom of belief are in error. What we advocate, in accordance to the verse “la ikraha fid-din,” is the freedom of thought.

https://ssi.armywarcollege.edu/pubs/parameters/articles/03spring/knapp.pdf
Shi’a radicals have a similar perspective to their Sunni extremist “brothers in arms.” Ayatollah Ruhollah Khomeini (1902-1989) contended that Islamic jurists, “by means of jihad and enjoining the good and forbidding the evil, must expose and overthrow tyrannical rulers and rouse the people so the universal movement of all alert Muslims can establish Islamic government in the place of tyrannical regimes.” The proper teaching of Islam will cause “the entire population to become mujahids [literally “strugglers for God].” Ayatollah Murtaza Mutahhari (1920-1979), a top ideologue of the Iranian Revolution, considered jihad a necessary consequence of Islam’s content: by having political aims, Islam must sanction armed force and provide laws for its use. Mutahhari deemed jihad to be defensive, but his definition includes defense against oppression and may require what international law would consider a war of aggression. For example, he endorses an attack on a country of polytheists (some Muslims see Christians as polytheists due to Christianity’s belief in a God who can exist in three manifestations) with the goal simply to eliminate polytheism’s evils, not to impose Islam.24

https://books.google.co.uk/books?id=3pYRFQQG5kEC&pg=PA49#v=onepage&q&f=false 
Sheikh Ja'far and Kashif al-Ghita said that in the absence of Imam, declaration of jihad is the responsibility of mujtahids. Extract from page 49 of the book Shi'i Scholars of Nineteenth-Century Iraq: The 'Ulama' of Najaf and Karbala' By Meir Litvak. 


https://books.google.co.uk/books?id=3pYRFQQG5kEC&pg=PA53#v=onepage&q&f=false
Sheikh Tabatabai persuaded Fateh Ali Shah to delcare jihad against Russia in 1826. Extract from page 53 of the book Shi'i Scholars of Nineteenth-Century Iraq: The 'Ulama' of Najaf and Karbala' By Meir Litvak.


https://books.google.com.pk/books?id=SiwB5fxXfhwC&pg=PA32&lpg=PA32#v=onepage&q&f=false
Page 32 of the book "Warrant for Terror: The Fatwas of Radical Islam and the Duty to Jihad" by Shmuel Bar describes the conditions for jihad and Shi'i and Sunni differences on waging offensive jihad. Salehi Najafabadi opposes traditonal Shia doctrine of offensive jihad.

https://books.google.co.uk/books?id=t3CFAwAAQBAJ&pg=PA416&dq=salehi+najafabadi+jihad+jurisprudence&source=bl&ots=ScaWVl96yP&sig=xh-AXwvj3-5SFHKhFskl9a5kqws&hl=en&sa=X&ved=0ahUKEwj2p7iLtcnTAhWlBcAKHTpmBloQ6AEIJzAA#v=onepage&q=salehi%20najafabadi%20jihad%20jurisprudence&f=false
Ayatollah Motaharri and Salehi Najafabadi oppose offensive jihad. Page 416 of the book "Religion, War, and Ethics: A Sourcebook of Textual Traditions" edited by Gregory M. Reichberg, Henrik Syse


http://www.urdu.shiitenews.org/index.php?option=com_k2&view=item&id=47442:2017-06-14-09-46-27&Itemid=230
اللہ کی راہ میں موت ہمارے لئے فضیلت / انتظار کے لئے جہاد کی تیاری ضروری ہے / ہم کسی سے ڈرنے والے نہیں ہیں۔آيت اللہ العظمی جوادی آملی نے دماوند شہر کے عوام کے اجتماع سے خطاب کرتے ہوئے فرمایا:
..... 

مرحوم محمد بن یعقوب الکلینی الکافی کی پانچویں جلد میں نقل کرتے ہیں کہ امام جعفر صادق علیہ السلام نے فرمایا: "مؤمن کے لئے کوئی بھی لذت موت کی لذت سے بالاتر نہیں ہے”، مرحوم کلینی نقل کرتے ہیں کہ پوری عمر میں انسان کے لئے موت سے بڑھ کر کوئی لذت نہیں ہے اس لذت سے جب مؤمن موت کے بعد رسول اللہ، امیرالمؤمنین، فاطمہ زہرا، امام حسن اور امام حسین بن علی علیہم السلام کا دیدار کرتا ہے۔ (1) جو افراد جام شہادت نوش کرگئے، ہمیں کیا معلوم کہ وہ لذت کے کس مرحلے سے گذرے ہیں؟

ماہ رمضان استغفار کا مہینہ ہے، یہ مہینہ اور اس کی نمازیں اور روزے "فکِّ رَہن” (2) کے لئے ہیں۔

رسول اللہ صلی اللہ علیہ و آلہ نے اپنے خطبے کے ضمن میں فرمایا:
"إِنَّ أَنْفُسَكُمْ مَرْهُونَةٌ بِذُنُوبِكُمْ فَفُكُّوهَا بِاسْتِغْفَارِكُمْ” (3)
ترجمہ: یقینا تمہاری جانیں تمہارے گناہوں کے گروی ہیں، پس انہیں اپنے استغفار سے آزاد کرا دو۔

یعنی تم نے گناہوں کا ارتکاب کیا ہے، تم مقروض ہو، مدیون ہو، مقروض شخص اپنے قرض کے مرہون ہے اور قرض ادا کرے گا تو آزاد ہوجائے گا قرض رہن اور گرو سے۔ تم قیدی ہو، ماہ رمضان میں استغفار کرو اور اپنے آپ کو آزاد کرا دو۔

ماہ رمضان بہترین موقع ہے اپنی آزادی کا بھی اپنے ملک کی آزادی کا بھی اور اپنے نظام حکومت کی آزادی کا بھی، ہر اندرونی اور بیرونی تسلط سے۔

خداوند متعال نے بھی ہم سے فرمایا: کہ اجنبی دشمن ہر روز مکر کرتا ہے، چال چلتا ہے:
"وَلاَ تَزَالُ تَطَّلِعُ عَلَىَ خَآئِنَةٍ مِّنْهُمْ”؛ (4)
ترجمہ: اور [اے میرے حبیب(ص)] آپ برابر ان کی ان کسی نہ کسی خائنانہ سازش اور بددیانتی سے واقف ہوجاتے ہیں۔ اسی کو کہتے ہیں: نفوذ ناپذیری (Impermeability) اور دشمن کی دراندازی کا سدباب کرنا۔

چنانچہ جب ہم اتنے بیدار اور ہوشیار ہونگے تو ہمیں تشویش میں مبتلا نہیں ہونا چاہئے، کیونکہ موت ہمارے لئے فضیلت ہے، لہذا ہمیں اللہ کی بارگاہ میں عرض گذار ہونا چاہئے کہ ہمیں شہادت کی موت عطا کرکے جو سب سے اعلی پائے کی موت ہے۔ اور شہادت کی موت پانے والوں کے لئے:
"طُوبَى لَهُمْ وَحُسْنُ مَآبٍ”؛ (5)
ترجمہ: ان کے لئے خوشحالی [اور بہشت برین کا شجرہ طوبی] ہے اور اچھا انجام۔

امام زمانہ(عج) کے انتظار کے سلسلے میں امام حعفر صداق علیہ السلام سے پوچھا گیا کہ "انتظار کے وقت ہماری ذمہ داری کیا ہے؟” فرمایا: منتظر وہ شخص ہے جو ہردم تیار ہو چاہے ایک تیر ہی کی حد تک۔ [کہ اگر اس کے پاس اور کچھ نہیں ہے تو ایک تیر پھینکنے کے لئے تیار ہو]، جو شخص تیر و ترکش سے سروکار نہیں رکھتا، جو شخص جنگ اور جہاد کا قابل نہیں ہے، جو شخص رزم اور تیراندازی سے دور ہے وہ کیونکر منتظر ہوسکتا ہے؟ فرمایا: خواہ ایک تیر کی تک کیوں نہ ہو۔ ہمارے پاس اور کچھ نہ ہو سوائے اس دعا کے کہ: "اللہمّ عجل لوليك الفرج”، اور ایک تیر۔۔۔ ایک ہاتھ میں گوہر [دعا] ہے اور دوسرے ہاتھ میں شمشیر، [ایک ہاتھ میں قرآن ہے اور دوسرے میں قرآن] لہذا ہماری ذمہ داری ہے اور کسی سے بھی خائف نہیں ہیں۔

https://books.google.co.uk/books?id=VPptDQAAQBAJ&pg=168#v=onepage&q&f=false
Page 168 of the book "Ethics of War and Peace in Iran and Shi'i Islam" By Mohammad Jafar Amir Mahallati. Salehi Najafabadi oppose the idea of offensive jihad.


http://menadoc.bibliothek.uni-halle.de/download/pdf/96224
http://menadoc.bibliothek.uni-halle.de/dmg/periodical/titleinfo/96224
Etan Kohlberg, “The Development of the Imami Shi`i Doctrine of Jihad.” Zeitschrift der Deutschen Morganlandischen Gesellschaft 126 (1976), 1:68.


https://books.google.co.uk/books?id=o-cupaDDuHAC&pg=PA41#v=onepage&q&f=false
Gleave, Robert, “Jihad and the religious legitimacy of the early Qajar state,” in R. Gleave (ed.), Religion and Society in Qajar Iran, New York, 2005, 41-70.


https://books.google.co.uk/books?id=o-cupaDDuHAC&pg=PA63#v=onepage&q&f=false
Akhbari Shia Nayasubri said that offensive jihad against rebels and innovators was permissible in the absence of Imam


https://www.al-islam.org/greater-sins-volume-2-ayatullah-sayyid-abdul-husayn-dastghaib-shirazi/twenty-seventh-greater-sin 
According to the Qur’an and hadith, to flee from Jihad is a Greater Sin. 
...

During the battle of Ahzāb, the Holy Prophet (S) bestowed ‘Ali (a.s.) with the titles of “The vicious attacker” and “the non-receeder.” That is, the one who attacks the enemies with vengeance and does not recede an inch. There is no doubt that ‘Ali (a.s.) was imbued with all these qualities. Whereas, history is a witness that other companions like Abu Bakr, Umar and Uthman had fled from numerous battlefields like Ohud, Khaibar, Hunain and Dhat-Salāsil. Ibn Abil al-Hadid the Mutazalite has penned the following couplet in his famous book:

“It is not surprising that Abu Bakr fled from Hunain. He had also deserted the battle in Khaibar and Ohud.”

 


https://www.researchgate.net/publication/30799637_The_classical_theory_in_Shiite_jurisprudence_and_its_contemporary_develop_from_the_standpoint_of_the_comparison_with_Sunnite_jurisprudence 
(3) The rules for rebels in Shia jurisprudence had been void and ineffectual for a long time in the age of the absence of the Imam, but since the establishment of the theory of the sovereignty of the jurist (wila^^-yah faqi^^-h) and the formation of the Islamic Republic of Iran, they have been revived in a new form by substituting the concept of 'rebellion against the Jurist as the unspecific deputy of the Imam' and 'rebellion against the legitimate Islamic government' for the original 'rebellion against the Imam'. In addition, in Islamic Republic of Iran, the jurist has come to have the authority to declare an initiative jihad, an authority that used to be solely the prerogative of the Imam in traditional Shia jurisprudence. (4) The range of the infidels with whom coexistence in ”the Abode of Islam” differs in Sunni jurisprudence according to the different schools, but the opinion that there is a possibility for coexistence with all infidels is gaining influence. On the other hand, Shia classical jurisprudence has admitted only the People of the Book, but Ayatollah Fadlullah of Lebanon has presented a new view that the acceptance of all infidels depending on the situation is possible.


http://www.thecuttingedgenews.com/index.php?article=52767

https://www.washingtoninstitute.org/uploads/Documents/pubs/PolicyFocus115.pdf 

The prominent Shiite jurist Sayyed Ali Tabatabai (1748–1816)—who founded Karbala’s local police to protect the Shiite holy city against Sunnis—states in his seminal work:

It is permitted to fight by all means that guarantee victory, such as besieging fortresses, using siege catapults, setting fires [to people’s houses and properties], felling trees, flooding residences, or depriving [enemy civilians] of water and so on, whether it would be necessary or not, although some jurists believe that these measures are permissible only if victory in war depends on using them.

To buttress his argument, Tabatabai mentions actions committed by the Prophet Muhammad in his war against the people of Taef and the Bani Nazir tribe. Victory in war, Tabatabai continues, can justify even the killing of Muslim women, children, the elderly, prisoners, and businessmen, let alone non-Muslims. And in the wake of these killings, Islamic governments are obliged to pay neither expiation (kaffarah) nor blood money (diyah).

In Islamic jurisprudence, the distinction between civilians and combatants is unclear when it comes to nonbelievers and mature male Muslims. Fine distinctions do exist in Islamic law between Muslims and non-Muslims, and between non-Muslims who live in Islamic lands (Dar al-Islam) and pay taxes to the Islamic government and non-Muslims who live in the lands governed by nonbelievers (Dar al-Kufr), also known in Islamic jurisprudence as the domain of war (Dar al-Harb). Given these parameters, it is difficult to define the notion of God’s enemy as excluding noncombatant nonbelievers when Islam allows Muslims to use any kind of weapon against the “enemies of God.”

Thus, according to a verse in the Quran—and one that constitutes part of the IRGC uniform logo—the forces of Islam would seem to have very wide latitude in dealing with nonbelievers: “And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy and others besides them whom you do not know [but] whom Allah knows. And whatever you spend in the cause of Allah will be fully repaid to you, and you will not be wronged.”

The debate over suicide bombings in Iran illuminates this point further. In an article in the official quarterly publication of the Assembly of Experts, Hokoumat-e Eslami, editor Sayyed Javad Varai argues that suicide bombings are not only allowed but in fact virtuous, according to Islamic principles. The possible death of innocents is explained away as follows:

First, sometimes all members of the enemy, including women and men, young and old, are involved in the invasion … hence the only way to deprive them of security is [through] isteshhadi [self-sacrifice] operations. Second, it is possible that the enemy’s women have been trained to fight along with their men, hence they are the enemy’s soldiers and killing them is considered as killing enemy forces, not innocent citizens [namely noncombatant civilians] … Third, when Islam’s fighters conduct such operations, the killing of others [civilians] seems to be inevitable … Fourth, even if [Islam’s fighters] kill innocent citizens, it would be a legitimate legal retaliation. Is it illegal to reciprocate the actions of an enemy who kills youth and teenagers, women and men, elders and sick people, and considers the killing of children and women as a part of his creed?

For many Shiite clerics, the blood of nonbelievers does not have the same legal status as the blood of Muslims. On November 20, 2005, Ayatollah Ahmad Jannati, who heads the powerful Guardian Council and is a close advisor to Khamenei, said, “Human beings, apart from Muslims, are animals who roam the earth and engage in corruption.”

Another area in which the line between civilian and military nonbelievers is blurred is that of defensive versus offensive jihad. While most Twelver Shiite jurists believe that confronting a foreign attack—or defensive jihad—is religiously justified, the matter of offensive jihad is trickier. Some jurists hold that neither Muslim governments nor jurists can declare offensive jihad against infidels in the absence of the Mahdi, the Shiite Twelfth Imam. But other jurists have argued that offensive jihad is permitted when backed by a strong Muslim ruler who has the capability to spread the faith [Ref: For a critical study on jurists’ view about offensive jihad, see Nematollah Salehi Najaf Abadi,  Jihad dar Islam  (Tehran:  Nashr-e Nei, 2007), pp. 15–109.].
Jurists such as the late Ayatollah Montazeri argue that even a ruling jurist, in the absence of the Imam, can declare offensive jihad against Jews, Christians, and Zoroastrians who do not live under an Islamic government [Ref: Hossein Ali Montazeri,  Resaleh-ye Tozih al-Masael  (Tehran: Entesharat-e Sarai, 2002), p. 343.].
Further examination reveals the concept of “civilian noncombatants” as alien to the Islamic juridical tradition. Jurists like Montazeri exempt only women and children from the sword of Muslim soldiers, and not civilians as a whole. Islamic jurisprudence, likewise, does not define wartime targets as those individuals engaged in warlike activities, typically soldiers, leaving open the field of interpretation."

....
Sayyed Ali Tabatabai,  Riaz al-Masael fi Tahqiq al-Ahkam bi Dalael,  vol. 8 (Qom: Moassassat Aal al-Bait li Ihyae Attor-ath, 1999), pp. 69–70. The fifteenth-century Shiite jurist Allameh Helli concurred that if defeating the enemy requires attacking and killing women, children, and elders, then such steps must be taken. Helli considered such an opinion the consensus among his jurist peers. See Muhammad Hasan Najafi, Javaher al-Kalam fi Sharh-e Sharae al-Eslam,  vol.  21 (Beirut: Dar Ihya al-Torath al-Arabi, 1992), p. 71; Sad al-Din abu al-Qasem ibn Barraj,  al-Mohazzab,  vol. 1 (Qom: Jameat al-Modarressin, 1986), p. 302; Fakhr al-Din abu Abdullah ibn Edris,  al-Saraer al-Havi li Tahrir al-Fatawi,  vol. 3  (Qom: Jameat al-Modarressin, 1369), p. 7. 



http://www.iranicaonline.org/articles/islam-in-iran-xi-jihad-in-islam

A great many of the problematic issues concerning Shiʿite jihad came to the fore in Persia during the Russo-Iranian wars of 1722-23, 1796, 1804-13, and 1826-28 and the fatwās (q.v.) that were issued during that time (see Lambton). Until that time most Shiʿite discussions of jihad had been theoretical; since Shiʿites were rarely in control of a state, and when the Safavids gained control of Persia they arrogated to themselves much of the Imam’s authority without discussing the problems with the ulama. Etan Kohlberg cites one of these fatwas to indicate the position of the ulama, who stated: “It is possible to say that Jihad during the Imam’s concealment is more praiseworthy than during his presence” (Kohlberg, p. 83). This type of authority is further amplified by the fatwas issued during the first part of the 20th century (Rajabi, pp. 247-348).

http://www.meforum.org/357/what-does-jihad-mean
Ayatollah Khomeini (1903-89) contends that jurists, "by means of jihad and enjoining the good and forbidding the evil,²⁶ must expose and overthrow tyrannical rulers and rouse the people so the universal movement of all alert Muslims can establish Islamic government in the place of tyrannical regimes." The proper teaching of Islam will cause "the entire population to become mujahids."²⁷ Ayatollah Muhammad Mutahhari, a top ideologue of the Iranian Revolution, considers jihad a necessary consequence of Islam's content; having political aims, Islam must sanction armed force and provide laws for its use. Mutahhari deems jihad defensive; but his definition includes the defense against oppression and this may require what international law would consider a war of aggression. For example, he endorses an attack on a country of polytheists, not to impose Islam but to eliminate the evils of polytheism. Mutahhari finds that the doctrine of jihad marks Islam's superiority over Christianity, for Christianity lacks the political and social agenda necessary for a doctrine of jihad.²⁸


http://ijtihadnet.com/wp-content/uploads/Shari-alIslam-fi-masaail-alHalal-wal-Haram.pdf
Kitab al-jihad chapter in Allama Hilli's book '''Shara'i' al-Islam fi masa'il al-halal wa al-haram" from page 264 onwards

https://selfscholar.wordpress.com/2013/03/24/nuclear-weapons-in-iranian-religious-discourse/

However, contrary to Khamenei’s claims, not only does Twelver Shia Islamic law — which serves as the basis of law in Iran, and the worldview of the Islamic Republic’s religious leadership — not prohibit the use of weapons, and tactics of warfare that kill indiscriminately, but high-ranking religious clerics, some with close ties to Khamenei, have issued fatwas specifically authorizing the possession and use of nuclear, chemical, and biological weapons. Case in point, below is a fatwa from a high-ranking Ayatullah based in the Iranian city of Qom:

Ayatullah Mohaqeq Kaboli (1928 – Present). “Ruling on Weapons of Mass Destruction,” Ahkam Sharai’

با عنایت به روایت شریفه «ان النبی(ص) نهی ان یلقی فی بلاد المشرکین» که در متون مختلف فقهی جهت حرمت استفاده از سم علیه بلاد مشرکین مورد استناد قرار گرفته است مرقوم فرمایید: آیا در خصوص تسلیحات کشتار جمعی مانند بمب های اتمی و شیمیایی و میکروبی هم همین حکم می تواند جاری باشد؟

نهی از القاء سم به بلاد مشرکین شامل عساکر حربی نمی شود، مراد از آن این است که القاء سم به بلاد مشرکین موجب قتل زنان و کودکان و پیرمردان می شود، و اما القاء سم به عساکر حربی و استفاده از تسلیحات کشتار جمعی مثل بمب های هسته ای و شیمیایی و میکروبی جهت شکست عساکر حربی بلامانع است

Question: With regard to the narration that the Prophet “prohibited the deployment of poison in the lands of the polytheists (mushrikeen),” which has been mentioned in various religious texts to prohibit the use of poison (in conflict)…in regards to weapons of mass destruction (today), such as a nuclear, chemical, or biological bomb, does the same ruling apply?

Answer: The prohibition on deploying poison in the lands of the polytheists does not include against hostile forces, it is meant to prohibit the killing of women, children, and old men…the use of weapons of mass destruction, such as a nuclear, chemical, or biological bomb, in order to defeat hostile forces, is permitted.

As alluded to above, the Twelver Shia religious tradition does address the use of weapons that cause indiscriminate harm — especially the use of poison (ilqaa al-samm), common during antiquity — which in the modern day has been analogized with WMD use. However, while limits were put on such tactics of warfare — they were never fully prohibited in scholarly literature, much less deemed a “sin” — as the Iranian leadership claims in Islam’s name today. The following anecdote — from an esteemed Twelver Shia scholar of the classical Islamic period — will better help to frame this reality:

إذا نزل الإمام على بلد، جاز له محاصرته بمنع السابلة دخولا وخروجا، وأن ينصب عليهم المنجنيق، ويرميهم بالحجارة، ويهدم الحيطان والحصون والقلاع وإن كان فيهم نساء أو صبيان للضرورة، ولو لم يحتج إلى ذلك فالأولى تركه، ولو فعله جاز. ولو كان فيهم أسارى مسلمون، وخاف الإمام إن رموهم على الأسارى جاز رميهم، ويجوز إلقاء النار إليهم وقذفهم بها، ورميهم بالنفط مع الحاجة، ويكره لامعها. ويجوز قتالهم بجميع أسباب القتل، من رمي الحيات القواتل والعقارب، وكل ما فيه ضرر عظيم، وتغريقهم بالماء وفتح الأنهار عليهم، ويكره مع القدرة بغيره. وهل يجوز إلقاء السم في بلادهم؟ الأولى الكراهية

If the leader (imam) descends upon a territory, it is permissible for him to surround it, to prevent means of entry and exit. He can train catapults on them, and launch stones, to destroy walls, fortresses, and castles. This can even be done if there are women and children inside, due to necessity. However, if these (methods) are not depended upon, then it is best to leave them, but it is still permissible. If there are Muslim captives inside, and the leader fears that they will be hit, it is still permissible to launch stones.

And, it is permissible to set fire, and launch it at them, and stones (covered with) oil. But, it is disliked. And, it is permissible to fight them with every means of killing, including launching poisonous snakes, and scorpions, and everything that brings great harm. And, flooding them with water, and opening rivers upon them. However, it is disliked if the ability exists (to accomplish the objective) otherwise. And, is it permissible to deploy poison in their lands? (The answer is), it is disliked.

— Allamah al-Hilli (d. 726 AH/1325 CE). Tahrir al-Ahkam

Despite the existence of this material, however, how modern religious clerics, and classical Shia Islamic law conceives of WMD use has never been thoroughly researched. Modern fatwas, which directly sanction nuclear weapons use — some by high-ranking religious figures in Iran, with close intellectual and physical links to Khamenei — have never been collected, translated, or analyzed. They were not easy to find. However, they demonstrate a clear consensus on the issue that has emerged in broad swaths of the Shia clerical community, and belie the claims by Khamenei that nuclear weapons are unconditionally “haram,” — seemingly one of his last remaining lines of defense with the world community.

.....

In 1972, Ayatullah Morteza Motahhari — a populist and highly revered religious personality, close confidant of Khomeini, and one of the “intellectual forefathers” of the Islamic Revolution — explicitly stated that Muslims should work to possess an “atomic bomb.” Despite this, in a 1970 work — published just two years earlier — Motahhari denounced the American bombing of Hiroshima, and warned against the consequences of nuclear proliferation.

http://www.telegraph.co.uk/news/worldnews/middleeast/iran/1510900/Iranian-fatwa-approves-use-of-nuclear-weapons.html

Feb 19, 2006:

One senior mullah has now said it is "only natural" to have nuclear bombs as a "countermeasure" against other nuclear powers, thought to be a reference to America and Israel.

The pronouncement is particularly worrying because it has come from Mohsen Gharavian, a disciple of the ultra-conservative Ayatollah Mohammad Taghi Mesbah-Yazdi, who is widely regarded as the cleric closest to Iran's new president, Mahmoud Ahmadinejad.
.....
The comments, which are the first public statement by the Yazdi clerical cabal on the nuclear issue, will be seen as an attempt by the country's religious hardliners to begin preparing a theological justification for the ownership - and if necessary the use - of atomic bombs.
They appeared on Rooz, an internet newspaper run by members of Iran's fractured reformist movement, which picked them up from remarks by Mohsen Gharavian reported on the media agency IraNews.
Rooz reported that Mohsen Gharavian, a lecturer based in a religious school in the holy city of Qom, had declared "for the first time that the use of nuclear weapons may not constitute a problem, according to Sharia."
He also said: "When the entire world is armed with nuclear weapons, it is permissible to use these weapons as a counter-measure. According to Sharia too, only the goal is important."
Mohsen Gharavian did not specify what kinds of "goals" would justify a nuclear strike, but it is thought that any military intervention by the United States would be considered sufficient grounds. Ayatollah Mesbah Yazdi has previously justified use of suicide bombers against "enemies of Islam" and believes that America is bent on destroying the Islamic republic and its values.

http://researchintoothersects.blogspot.co.uk/2013/03/al-khoei-opinion-on-wilayah-al-faqih.html
http://www.shiachat.com/forum/topic/235016142-welayat-faqih-takwini-vs-tashrii-explained/?page=2#comment-2891121
1 Imam Khoei's (rh) statements in Minhaj Al-Saliheen page 366 :
" Offensive Jihad is obligatory in time of occultation."
"The Muslims, if they possess the readiness equipment and power, then indeed Jihad against the faithfulness to call them to religion is obligatory upon them."
"Indeed acting upon this important order in the open requires a leader and a commander who the Muslim ses as an authority upon them."  
"So most certainly is assigned to the jurist who fulfills the required conditions"  
"He conducts this important role through the issue of Hisba, on the basis that somebody else taking such a role would result in chaos and disorder."

2 In his another statements of another books he says : because al-omour al-hesbiah are everything that falls into protecting the stability of life, it is indeed a requirement of Islamic Law, and because it has not been assigned to a specific person, therefore, this Wilaya is a provision assigned to the jurist who fulfills the conditions. [Al-Tanqih, volume 1, Al mustanad, volume 2]

http://www.wnd.com/2012/02/ayatollah-kill-all-jews-annihilate-israel/#Rtj48gwVQZQ0xS8E.99  

Forghani details the Islamic duty of jihad as laid out in the Quran for the sake of Allah and states that “primary jihad,” according to some Shiite jurists, can only occur when the Hidden Imam, the Shiites’ 12th Imam Mahdi, returns. Shiites believe Mahdi’’s return will usher in Armageddon.

In the absence of the hidden Imam, Forghani says, “defensive jihad” could certainly take place when Islam is threatened, and Muslims must defend Islam and kill their enemies. To justify such action, Alef quotes the Shiites’ first imam, Ali, who stated “Waging war against the enemies with whom war is inevitable and there is a strong possibility that in near future they will attack Muslims is a must and the duty of Muslims.” In this regard, Ayatollah Khamenei has issued a fatwa in which he has even authorized carrying out primary jihad in the age of the absence of the Hidden imam under the authorization of Vali Faghih.

The article then quotes the Quran (Albaghara 2:191-193): “And slay them wherever ye find them, and drive them out of the places whence they drove you out, for persecution [of Muslims] is worse than slaughter [of non-believers] … and fight them until persecution is no more, and religion is for Allah.”

It is the duty for all Muslims to participate in this defensive jihad, Forghani says. A fatwa by the late Ayatollah Ruhollah Khomeini made it clear that any political domination by infidels over Muslims authorizes Muslims to defend Islam by all means. Iran now has the ICBM means to deliver destruction on Israel and soon will have nuclear warheads for those missiles.

http://alef.ir/vdcepw8zwjh8ewi.b9bj.html?142262
در همین زمینه امام خامنه ای نيز در پاسخ به استفتایی در خصوص امکان انجام جهاد ابتدایی به فرمان فقیه جامع الشرایط و در زمان غیبت امام معصوم فرموده اند :
"بعيد نيست که حکم به جهاد ابتدايى توسط فقيه جامع‌الشرايطى که متصدّى ولايت امر مسلمين است، در صورتى که مصلحت آن را اقتضا کند، جايز باشد، بلکه اين نظر اقوى است."

In this regard, Imam Khamenei in response to a question about the possibility of doing Offensive Jihad when commanded by a fully qualified jurist during the occultation of the Imam said, "If deemed necessary, a fully qualified jurist jurist can order offensive jihad".
 


http://www.voltairenet.org/article188496.html
Khamenei's speech: "In our opinion, today, the manifestation of jihad for us Muslims and followers of the Holy Prophet’s household is fighting against the plots of arrogance in this Islamic region. Today, this is the greatest form of jihad. We should fight against the plots of arrogance. First, we should identify these plots and study the enemy’s thoughts so that we know what he is going to do. After that, we should plan on how we want to fight against his goals. And this is not confined to defense. Fighting includes both defense and offense. Sometimes, it is necessary for us to adopt a defensive position and sometimes, it is necessary to adopt an offensive position. In both cases, the goal is fighting against the plans of arrogance - which is the main enemy - in the region."


http://www.shiachat.com/forum/topic/235037767-are-you-ready-to-kill-someone-based-on-schoolars-saying/

Umar bin Hanzala narrates that “Imam as-Sadiq (‘a) says:

مَنْ كَانَ مِنْكُمْ قَدْ رَوىٰ حَدِيثُنَا وَ نَظَرَ في حَلاَلِنَا وَ حَرَامِنَا وَ عَرَفَ أَحْكَامَنَا فَلْيَرْضُوا بِهِ حَكَمًا فَإِنّي قَدْ جَعَلْتُهُ عَلَيْكُمْ حَاكِمًا فَإِذَا حَكَمَ بِحُكْمِنَا فَلَمْ يَقْبَلْهُ مِنْهُ فَإِنَّمَا إِسْتَخَفَّ بِحُكْمِ اللهِ وَ عَلَيْنَا رَدَّ وَ الرَّادُّ عَلَيْنَا كَالرَّادَّ عَلىٰ حَدِّ الشِّرْكِ بِاللهِ.

“If there is a person among you who narrates from us, is versed in the lawful and the unlawful, and is well acquainted with our laws and ordinances, accept him as judge and arbiter, for I have appointed him as a ruler over you. So, if he rules according to our law and you reject his ruling, you will belittle Allah’s law and oppose us, and to oppose us means to oppose Allah, and opposing Him is tantamount to associating partners with Him.” ”

[Usūl al-Kāfī, vol. 1, p. 67; Wasā’il ash-Shī‘ah, vol. 18, 98; Al-Tusi, Tahzib al- Ahkam , Kitab al-Qada, Volume 6, p. 218, Hadith 514; Shaykh al-Ansari, Kitab al-Qada wa al-Shahadat, p. 48]

http://www.tashayyu.org/hadiths/wasail/jihad/jihad-sword/chapter-23

[ 20010 ] 4 ـ عبدالله بن جعفر في ( قرب الإسناد ) عن عبدالله بن الحسن ، عن علي بن جعفر ، عن أخيه قال : سألته عن رجل اشترى عبدا مشركا وهو في أرض الشرك ، فقال العبد : لا أستطيع المشي ، وخاف المسلمون أن يلحق العبد بالعدو ، أيحل قتله ؟ قال : إذا خاف فاقتله .

ورواه علي بن جعفر في ( كتابه ) مثله إلا أنه قال : إذا خاف أن يلحق القوم ـ يعني العدو ـ حل قتله .

4 - `Abdullah b. Ja`far in Qurb al-Isnad from `Abdullah b. al-Hasan from `Ali b. Ja`far from his brother.  He said: I asked him about a man who had purchased a mushrik slave while he was in the land of shirk.  So the slave said “I am not able to walk”, and the Muslims feared that the slave would attach to the enemy.  Is it lawful to kill him?  He said: When he fears, then kill him.

And `Ali b. Ja`far narrated it in his book likewise, except that he said: when he fears that he will attach to the people – meaning the enemy – his killing is lawful.

https://www.youtube.com/watch?v=5pROiGMhUiI
Iraqi Shiite cleric Sabah Shabrabout jihad and prisoners of war

http://www.memritv.org/clip/en/5486.htm
http://www.memritv.org/clip_transcript/en/5486.htm
13 Oct 2015: Iraqi Shiite cleric Sabah Shabr discussed the spread of Islam in a series of lectures about Jihad. Sabah confirmed that most Islamic countries were conquered by force. He said that Muslims should not try to appease the Jews and Christians by denying this and that the "true religion of Allah should be spread by the sword." Sheikh Shabr added that when Muslims conquer the country of infidels, they should give the locals the opportunity to convert to Islam or kill them. If the locals are from among the People of the Book, i.e., Jews or Christians, they should have the third option of paying the jizya poll tax. The entire series of lectures was posted on October 13, 2015 on a YouTube account, dedicated to the thinking of Ayatollah Sistani.


http://www.memritv.org/clip/en/5557.htm
http://www.memritv.org/clip_transcript/en/5557.htm
15 Oct 2015: In one of a series of lectures about Jihad, Iraqi Shiite cleric Sabah Shabr said that during battle, taking prisoners was forbidden. They should either convert to Islam or be killed, he said. If, however, someone is taken captive after the fighting is over, they can be pardoned, ransomed, or enslaved, said Shabr, dealing with the question whether conversion to Islam could save them from enslavement. The lecture aired on the Bahraini TV channel Al-Maaref on October 13, 2015.


http://www.balaghulquran.com/printayat.php?id=008067
اسلامی جنگی حکمت عملی کے مطابق یہ دستور پہلے دیا جا چکا تھا کہ جنگ کے دوران دشمن کی طاقت کو کچلنے پر توجہ مرکوز ہونی چاہیے اور قیدی بنانے کا عمل اس کے بعد شروع ہونا چاہیے۔ لیکن بدر میں اس ترتیب کا لحاظ نہیں رکھا گیا۔ چنانچہ جب دشمن کی فوج بھاگ نکلی تو مسلمانوں کا ایک بڑا گروہ غنیمت لوٹنے اور کفار کے افراد کو قیدی بنانے میں مصروف ہو گیا۔ اگر مسلمانوں کی پوری طاقت دشمن کے تعاقب پر صرف ہوتی تو دشمن کا خاتمہ ہو چکا ہوتا۔ اس لیے اس عمل پر رسول کریمؐ کو خطاب کر کے مسلمانون کی سرزنش کی جو کہ اللہ تعالیٰ کا اسلوب خطاب ہے۔ چنانچہ حضرت علی (ع) نے ساری توجہ دشمن کے کچلنے پر مرکوز رکھی تو قریش کے ستر مقتولین میں سے ستائیس افراد صرف آپؑ نے قتل کیے اور باقی 43 افراد کل مسلمانوں نے۔      اَثْخَنَ کے معنی کچلنے کے ہیں اور قدم جمانے، اقتدار مضبوط کرنے اور قدم روکنے کے بھی ہیں۔ علامہ عاملی اپنی کتاب النص و الاجتھاد میں یہ موقف اختیار کرتے ہیں کہ یہ آیت ان لوگوں کے بارے میں نازل ہوئی جو بدر میں جنگ لڑنے کی جگہ قریش کے تجارتی قافلے کو اسیر بنانا چاہتے تھے۔ ان لوگوں کی سرزنش میں فرمایا: نبی کے لیے سزاوار نہیں کہ دشمن کو کچل کر اپنے قدم جمانے سے پہلے اسیر بنائے۔


http://www.imamreza.net/eng/imamreza.php?id=2743
Nothing is accepted from these people [Ara polytheists] except killing or embracing Islam. Their properties are regarded as war booty, and their families are taken as prisoners. Allah's Apostle, may Allah bless him and his family, practiced that when he took them as prisoners, forgave them, and accepted ransom from them.
......
"The third sword is against non-Arab polytheists such as the Turkish, the Daylam, and the Khazar. Allah, the Great and Almighty, said: 'So, when you meet in battle those who disbelieve, then smite the necks until when you have overcome them, then make (them) prisoners, and afterwards either set them free as a favor or let them ransom (themselves) until the war terminates.
(The Holy Qur'an, Mohammed, 4)
As for His words: 'And afterwards either set them free.' He means after taking them as prisoners. 'Or let them ransom (themselves).' He means the ransom between them and the people of Islam. Nothing is accepted from these people except killing or entering Islam.


http://www.shiachat.com/forum/topic/235027145-no-jihad-without-imam/

"It is a famous argument among scholars.

some believe in legitimacy of Jihad ,even non-defensive one,like yatullah Khuiee and some of his students and also Sayed Khamenei while some disagrees. Imam Khomeini did not support any sides

I suppose there is an unanimity about the legitimacy of defensive war. "

http://www.al-islam.org/organizations/AalimNetwork/msg00320.html 

Tabarsi as quoted by Allamah Majlisi in Bihaar, gives the following hadith
of our 6th Imam (A.S.):

"If a person takes up arms and calls people to himself (to his help), and
if there is someone among the Muslims who is more knowledgeable than him,
then he (the one declaring jihad by calling people to arms) is certainly
misguided and false." 

The Holy Imam made this statement to a group which was supporting Muhammad
al-Nafs as-Zakiyya who was a descendant of our second Imam and who had
declared Jihad on the regime. 
 
Imam Ridha (A.S.) is reported to have said that Jihad is obligatory only
with a just Imam. 

Shaykh Tusi (A.R.) as quoted by Dr. Abdulaziz Sachedina in his "The Just
Ruler" (pp. 112-115)  wrote as follows: 

"The presence of al-imam al-adil is a pre-condition [for waging jihad
against unbelievers].  Without his permission it is not allowed to engage
in fighting ...."

Shaykh Tusi like all the other jurists have, however, declared it
permissible to engage in qitaal for the defence of life, property or
national boundaries.

Maulana Sayyid Saeed Akhtar Rizvi restates the above view in his booklet
entitled 'Islam'.

Let me conclude this part with following hadith from Wasa'il al Shiah
cited by Dr. Sachedina.

Abbad al-Basri met our fourth Imam (A.S.) in Mecca and reproached him: "O
'Ali bin Hussain, you have abandoned jihad and its hardships and accepted
the hajj and its comforts" and went on to recite ayah 111 of Surah IX
which describes the activities and merits of those participating in jihad. 
[The Ayah reads as follows: "Indeed Allah has bought from the believers
their lives and their wealth because jannah shall be theirs. They shall
fight in the way of Allah and shall slay and be slain. It is a promise
which is binding upon Him (Allah) in the Torah, and the Injeel and the
Qur'an."] The Holy Imam replied "If we had seen those who are thus
described (that is people with the same motives and dedication to Allah
among those who are fighting now), then joining them in jihad would
certainly be superior to hajj."

Allah and His Prophet (SAWA) knew the diabolical trap the ummah was likely
to fall into, if they failed to grasp the meaning of jihad in its
entirety.  On return from one of the battles the Holy Prophet addressed
the Muslims as follows:

"You have now returned from jihad al-asghar. The jihad al-akbar continues
to remain a duty with you." The Holy Prophet and all our Holy Imams
reiterated the duty of every muslim to undertake jihad al-akbar time and
again and explained at length how this obligation can be fulfilled. I
shall try to briefly summarise what jihad al-akbar is but for a more
detailed study I would refer the readers to the writings of Ayatullah
Khumaini, Ayatullah Khui, Sayyid Hussain Nasr, Shaykh Fadlillah Haeri any
many other thinkers.

http://www.andrewbostom.org/2013/10/how-jihad-war-doctrine-in-sunni-and-shiite-islam-are-equivalent/ 
"Shia and Sunni doctrines on jihad are fundamentally the same. ¹ Even the so-called “requirement” for the “hidden” Shia Imam’s “consent” to wage jihad, was already argued away regarding “defensive jihad” by Abu Jaffar al-Tusi during the 11th century as the Shia of Iraq were beset by the Sunni Seljuk Turks. ² This position was reiterated in the 13th century by al-Hilli. ³ These legists maintained—in a deliberately vague and elastic formulation—that Shia Muslims could be summoned to jihad by the Imam’s so-called “designee(s)”—which came to mean the “fuqaha,” or doctors of the (Shiite) Muslim Law. ⁴ With the advent, at the outset of the 16th century, of the very aggressive Shiite Safavid theocracy under Shah Ismail, who claimed direct descent from the Imams, we see  “non-fuqaha” rulers declaring unabashed offensive, expansionist jihad throughout this dynasty. ⁵

Demonstrating how Safavid Shi’ite jurisprudence was in agreement with the Sunni consensus on the basic nature of jihad war, including offensive jihad, here is an excerpt from the Jami-i-Abbasi [the popular Persian manual of Shi’a Law] written by al-Amili (d.1622), a distinguished theologian under Shah Abbas I: ⁶

Islamic Holy war [jihad] against followers of other religions, such as Jews, is required unless they convert to Islam or pay the poll tax.

The 18th century Qajar Shiite theocratic dynasty saw the role of declaring jihad—again, including offensive, expansionist jihad—restored in theory to the Shiite fuqaha. ⁷ Finally re-emphasizing how such campaigns under the both Safavids and Qajars no longer required endorsement by the Imam, an early 18th century Qajar treatise on jihad states, “It is possible to say that jihad during the Imam’s concealment is more praiseworthy than during his presence.” ^8"

http://www.breitbart.com/national-security/2015/03/02/jihad-islamic-jew-hatred-and-najis-doctrine-in-shiite-iran-past-as-prologue/

Briefly, Shiite doctrine on jihad evolved to be indistinguishable from its Sunni counterpart by the late 13^th century, i.e., open-ended warfare against non-Muslims. Iran’s theocratic Shiite Safavid and Qajar dynasties, its primary rulers from 1501-1925 (i.e., barring a period of Sunni Afghan invasion, internecine turmoil, and the heterodox reign of Nadir Shah, covering ~ 70 years during the 18^th century), fully implemented this warfare doctrine, including the notion that jihad was more laudable in the absence of the 12^th imam.

Al-Amili (d. 1622), a distinguished jurist under Shah Abbas I, encapsulated these views in his authoritative manual of Islamic Law. He wrote, “Jihad against followers of other religions, such as Jews, is required unless they convert to Islam, or pay the poll-tax (per Koran 9:29)”

Predatory jihad campaigns (under the longest reigning Safavid Shah Tahmasp, r. 1524-1576) waged against Christian Georgia—punctuated by massacre, pillage, enslavement, and deportation—were consistent with this doctrine. The killing of non-combatants during jihad campaigns was fully sanctioned according to the prominent 14th, and 18th (to early 19th) century Shiite jurists, respectively, Allameh Helli [Hilli](d. 1325), and Sayyid Ali Tabatabai (d. 1816). Allameh Helli maintained there was a consensus among Shiite legalists that if defeating the enemy required attacking and killing children, women, and the elderly, then these actions were to be undertaken. Ali Tabatabai invoked Muhammad’s campaigns against the Medinan Jewish tribe Banu Nadir and his siege of Taif to justify such actions.

http://journals.gmu.edu/jmgr/article/view/533
"In Shi’ism, though, it cannot be applied monolithically as a fixed doctrine devoid of circumstance. It is multifaceted in the sense that is the result of competing social, historical, and political contexts. The salient theme identified in Shi’i resistance is the idea of context and the prudential application of said resistance. Similarly, the internal cognitive processes act upon theological concepts such as taqiyya in order to express resistance in such a prudential manner. In one instance circumstance may demand overt opposition or martyrdom, yet in another it may require one to dissimulate one’s faith as to survive. This flexibility is the contextual essence which has allowed Shi’ism to promulgate, survive, and remain vital as a community."


http://www.shiachat.com/forum/topic/235022070-will-imam-mahdi-kill-most-mullahs/ 
I can not figure, who is responsible for distorting the religion and the image of Mahdi - Hello!! our religion is 'Islam'. Salam or Peace. However all of our discussion involve killing 60,000 here and 70,000 there. Nevertheless All those traditions are portraying the 6th century warfare, how can Mahdi and his followers (an unorganized army) can wage a war of this scale in the 21st century, even if we assume these traditions are correct. suicide bombs? milita street fighting? I find it hard to believe he will be involved in any sort of warfare esp., of this level. If this is the case, then the Mahdi we know, was certainly Bin Laden. And we also know he was not the one.


http://ur.rasanews.ir/detail/news/2674/-100
18 Apr 2011:

آيت الله نوري همداني :

امريکا مسلمانوں کے جھادي ثقافت سے خوف ميں ہے

رسا نيوز ايجنسي ـ حضرت آيت الله نوري همداني نے اس تاکيد کے ساتھ کہ امريکا جہادي ثقافت سے خوف ميں مبتلا ہے اور کہا : امريکيوں نے سعودي عرب کے اپنے سفر ميں وہاں کے سربراہوں سے تاکيد کي ہے کہ جہاد اور امر بالمعروف و نہي عن المنکر جيسے الفاظ کو طالب علموں کے ديني کتابوں سے حذف کر ديا جائے ?

رسا نيوز ايجنسي کے رپورٹر کي رپورٹ کے مطابق حضرت آيت الله حسين نوري همداني مرجع تقليد نے ايران کے صوبہ خراسان شمالي کے اپنے سفر ميں وہاں کے مختلف فوجيوں سے ملاقات کي اور ان کے درميان تقرير کي ?

اس ملاقات ميں جو کہ شہر بجنورد کے امام خميني (ره) مصلي ميں منعقد ہوا اس ميں حضرت آيت الله نوري همداني نے دين مبين اسلام ميں جنگ اور جہاد کے فرق کو بيان کرتے ہوئے وضاحت کي : جہاد امام يا نائب امام کے حکم کي بنا پر انجام پاتا ہے ليکن جنگ ميں يہ شرط نہي ہے جنگ ملک کي توسيع کے لئے انجام دي جاتي ہے اور اسي طرح جہاد کا ھدف اور مقصد اصلاح ہے ليکن جنگ کا ھدف تباہي ہے ?

انہوں نے اس بيان کے ساتھ کہ جنگ ميں اصالت وسائل و اسلحہ ہے ليکن جہاد ميں اصالت ايمان ہے اظہار کيا : امريکا جس بنا پر اس جہادي فکر سے خوف کھا رہا ہے اپنے سعودي عرب کے سفر ميں اس نے اس ملک کے سربراہوں سے تاکيد کي تھي کہ جہاد اور امر بالمعروف و نہي عن المنکر جيسے الفاظ کو طالب علموں کے ديني کتابوں سے حذف کر ديا جائے

http://www.rasanews.ir/detail/news/453888/17
6 Oct 2016:

حجت الاسلام مهدی مهریزی با تعریف جهاد دفاعی یادآور شد: اگر مال، جان،‌ ناموس یا سرزمین اسلامی مورد تعرض قرار گیرد شخص به دفاع از آن می‌پردازد که به آن جهاد دفاعی گفته می‌شود.
Hojjatoleslam Mehdi Mehrizi remarked with defensive jihad: If a property, an anthem, an honor or an Islamic land were attacked, one defends it, which is called a defensive jihad.
وی در ادامه به توضیح جنگ با بغات پرداخت و اظهار داشت: اگر با کسانی که در داخل یک کشور بر علیه حکومت‌های مشروع وارد جنگ و شورش شده‌اند،
مقابله شود جنگ با بغات
نامیده می‌شود.
He went on to explain the war with rebellion and stated: "If those who have entered a war against the legitimate government in a country, they are to be confronted and it's called a war against rebellion
عضو شورای مؤسسه دین پژوهان کشور بیان داشت: جهاد ابتدایی قسم سوم از اقسام جهاد است و در آن مسلمانان به سبب اختلاف عقیده‌ای که با کفار دارند به مبارزه بر علیه آنها برمی‌خیزند هر چند این گروه‌ها هیچ سرستیزی با مسلمانان نداشته باشند.
Member of the Council of the Institute of Religious Studies of the country said that the initiative jihad is the third type of the jihad, in which Muslims have to fight infidels because of the difference in beliefs with them even these groups have no issue with Muslims.

وی به علت‌های جهاد با کفار اشاره و تصریح کرد: حکم جهاد ابتدائی از طریق امام معصوم(ع) صادر می‌شود تا با مبارزه علیه کفار یا آنها مسلمان شوند یا از بین بروند. هر چند می‌توان با دریافت جزیه از کفار‌ذمی(اهل کتاب) از این جنگ دوری جست.
He pointed out the reasons for jihad with the infidels: the order of initiative jihad is issued through the infallible Imam (AS) to fight against the infidels so that hey become Muslims or be destroyed. However, it is possible for Ahle Kitab (Dhimmi kafirs) to avoid the war by paying jizya.
تمام جنگ‌های پیامبراکرم(ص) دفاع بوده است
All the wars of the Prophet Muhammad (PBUH) have been defensive
این استادیار دانشکده علوم حدیث نخستین موضع‌گیری در میان شیعه و سنی را دفاعی تلقی کردن جنگ‌های پیامبر(ص) دانست و ابراز داشت: این گروه به آیات و ادله قولی نپرداخته است و تمام جنگ‌های پیامبراکرم(ص) را دفاعی و
 از قسم اول جهاد تلقی کرده است.

This assistant professor of the Hadith School of Science, considered the first position among Shi'a and Sunni to consider the wars of the Prophet (pbuh) as defensive, he said: "This group has not made any promises and proofs and calls all the wars of the Prophet Muhammad (PBUH) as defensive". It is considered as one of the first steps of jihad.

وی بیان داشت: موضع‌گیری دوم عالمان شیعه به ویژه مرحوم علامه طباطبائی و شهید مطهری نسبت به جهاد ابتدایی این است که در ذیل آیات قرآن مباحث را مطرح و
وارد متن جنگ‌های پیامبر(ص) نشده‌اند.

He stated that the second position of Shi'ite scholars, especially the late Allameh Tabatabai and Martyr Motahari, of the initiative Jihad, is that the following verses of the Qur'an have been discussed and they have not entered the text of the Prophet's wars.
حجت الاسلام مهریزی در ادامه با اشاره به موضع‌گیری دوم عالمان شیعی نسبت به قتال و جهاد ابتدایی اظهارداشت: مرحوم علامه طباطبایی بر این عقیده است که اسلام دینی مبتنی بر فطرت و کمال انسان است تا مقتضیات فطرت که دفاع از توحید است را در طول زندگی بر فعلیت برساند.

Hojatoleslam Mehrizi further referred to the second position of the Shi'ite scholars regarding the Qatāl and the initiative jihad, saying: The late Allameh Tabatabai believes that Islam is a religion based on the nature and perfection of man,  to the extent that the nature of the defense of monotheism is to be activated throughout life.

وی در ادامه به نظر دیگر علامه طباطبائی بر این شبهه اشاره و تصریح کرد:‌ علامه طباطبائی جهاد ابتدایی را نوعی دفاع می‌داند که آن را در سه صورت در خطر بودن جان و مال، به خطر افتادن آزادی یک ملت و در خطر بودن دین مجاز می‌داند.

According to Allamah Tabatabai, the following point was mentioned: "Allameh Tabataba'i considers the initiative jihad as a defense, which in allowed under three conditions when at risk of  1) life and property,2 )the freedom of a nation 3) danger to the religion
خصیص آیات مطلق از سوی آیات خاص

عضو شورای مؤسسه دین پژوهان کشور پاسخ سوم به شبهات جهاد ابتدایی را جمع بین آیات مطلق و مقید دانست و خاطرنشان کرد: آیاتی همچون: «وَ قاتِلُوا في سَبيلِ اللَّهِ الَّذينَ يُقاتِلُونَکُمْ وَ لا تَعْتَدُوا إِنَّ اللَّهَ لا يُحِبُّ الْمُعْتَدينَ» و «أَلَا تُقَاتِلُونَ قَوْمًا نَّكَثُوا أَيْمَانَهُمْ وَهَمُّوا بِإِخْرَاجِ الرَّسُولِ...» آیات خاص و مقید هستند از این رو با تخصیص آیات مطلق که
 فرمان به جهاد ابتدایی شده را مقید بر حمله یا قصد حمله کافران بر مسلمانان می‌کند.
The member of the Council of the Institute of Religious Studies of the country considered the third answer to the doubts of the first jihad as a sum total of the absolute verses and notes: "The verses like:" And the Qatlwa on the Sabbath of Allah, أممان وحوا بإخراج الرسول ... »
Certain verses are binding This is by assigning absolute verses that The command to the initiative jihad is tied to the attack or the intention of the infidels to attack the Muslims.





 http://ur.rasanews.ir/detail/News/423889/1

رسا نیوز ایجنسی کے رپورٹر کی رپورٹ کے مطابق، سرزمین قم ایران کے مشھور فقیہ  حضرت آیت الله حسین نوری همدانی نے  گذشتہ روز سپاہ پاسداران انقلاب اسلامی اور پلیس اھلکاروں سے ملاقات اور گفتگو کی ۔

حضرت آیت الله نوری همدانی نے اس ملاقات میں یہ بیان کرتے ہوئے کہ اسلام نے دو باتوں کو بہت اھمیت دی ہے کہا: ایک علم اور دوسرے جھاد ہے ، امام خمینی (رہ) نے صحیفہ نور میں بیان کیا ہے کہ خداوند متعال نے جس پیغمبر کو بھی بھیجا، ان کے ایک ہاتھ میں کتاب ھدایت دی تاکہ لوگوں کو گمراہی سے نجات دے سکیں ، اور ان کے دوسرے ہاتھ میں جھاد کرنے کا وسیلہ دیا ، جیسے حضرت ابراهیم (ع) کہ آپ کے ایک ہاتھ میں ھدایت کے لئے صحف ابراھیم اور دوسرے ہاتھ میں کلاھڑی دی تاکہ بتوں کو توڑ سکیں ، اور یا حضرت محمد مصطفی (ص) کہ آپ کے ایک ہاتھ میں قران اور دوسرے ہاتھ میں شمشیر دی تاکہ اسلام کی راہ میں جھاد کرسکیں ۔   

انہوں نے مزید کہا: جھاد کے سلسلے میں پہلی حدیث کتاب شریف وسائل الشیعہ میں رسول اسلام (ص) سے نقل کی گئی ہے کہ آپ نے فرمایا: « تمام اچھائیاں اور نیکیاں شمشیر کے اندر رکھی گئیں ہیں ، جب قیامت کے دن تمام انسانوں کو « ابتداء خلقت سے لیکر قیامت تک لے لوگوں کو» یکجا کیا جائے گا تو فرشتے جھاد کرنے والوں کو مرحبا کہیں گے ، اور جو ملت بھی جھاد سے منھ موڑ لے گی وہ ذلت، پریشانی اور بے دینی کا شکار ہوگی » ۔

حوزہ علمیہ قم میں درس خارج فقہ و اصول کے استاد نے یہ بیان کرتے ہوئے کہ اسلام کی عظمت جھاد کے مرھون منت ہے کہا: شھداء کی تصویریں اور ان کے وصیت نامے ہمارے لئے پیغام رکھتے ہیں ، اور جب ہم شھداء کے مرقد اور قبرستانوں پر قدم رکھیں تو بھی وہاں پیغام موجود ہے ، کہ شھداء ہم سے مخاطب ہیں کہ بغیر جھاد کے اسلام کو عزت نصیب نہیں ہوسکتی ۔

انہوں نے مزید کہا: آپ نے فوجی چھاونیوں میں جھاد کی تعلیم حاصل کی ہوگی ، اس کے باوجود آگاہ رہیں کہ آپ کی ذمہ داری ختم نہیں ہوگئی ہے ، در حقیقت دوہ گروہ طلاب اور مجاھدین  کے لئے ریٹائرمنٹ نہیں ہے کیوں کہ راہ ھدایت باقی ہے ، اسی بنیاد پر میں کہہ رہا ہوں کہ ثقافت جھاد باقی رہے ، جیسا کہ رھبر معظم انقلاب اسلامی ایران حضرت ایت اللہ سید علی خامنہ ای نے فرمایا کہ « انقلابی فکر و ثقافت کا احیاء ضروری ہے » ۔

حضرت آیت الله نوری همدانی نے سائبراسپیس اور سوشل میڈیا پر خاص توجہ رکھنے کی تاکید کی اور میدان میں جھاد کو انتہائی اہم جانا اور کہا: کل تک آپ کا جھاد ایران کے بارڈروں پر تھا اور اپ سب نے ان مقامات پر خوب اپنے کارنامے دیکھائے مگر اج دشمن نے اپنا پیترا بدل دیا ہے اور دشمن سائبراسپیس اور سوشل میڈیا میں اسلامی ثقافت کو ختم کرنے میں مصروف ہے ۔

انہوں نے یہ بیان کرتے ہوئے کہ سوشل میڈیا اور دشمن سے مقابلے کے لئے چار قسم کی آمادگی ضروری ہے کہا: پہلی آمادگی اطلاعات کی جمع آوری ہے تاکہ ہم دشمن کے نقشے اور ان کی چالوں سے آگاہ رہیں ، ہوشیار و بیدار رہیں تاکہ سوشل میڈیا میں انہیں جواب دے سکیں کہ جس کی قران کریم نے بھی تاکید کی ۔

انہوں نے مزید کہا: دوسرے وسائل کے حوالے سے آمادگی ہے جسے دن بہ دن اضافہ کیا جائے تاکہ دشمن کے دل میں ہماری طرف سے خوف و ہراس رہے ، اور تیسرے پریکٹس ہے تاکہ آئندہ کی نسلیں تربیت پاسکیں اور یہ علاقہ ھمیشہ زندہ اور ثابت رہے ، اور آخری یہ کہ ہم اقتصادی حوالے سے بھی تیار رہیں ۔/۹۸۸/ن۹۳۰/ک۶۷۰

http://en.rasanews.ir/detail/news/433189/1
17 Oct 2017:

In a meeting with teachers of political ideology and members of the Aerospace Force of the Army of the Guardians of the Islamic Revolution (IRGC), Grand Ayatollah Hoseyn Nouri-Hamadani pointed out the importance of jihad, saying, “Jihad is one of the topics that have been greatly emphasized upon in the Quran.”
 

The revered source of emulation stressed that Islam has many enemies and apart from jihad, there is no way to deal with them because they do not pay attention to reason and logic.

He stated, “In the Holy Quran, God has mentioned the conditions for jihad and the first condition is that jihad is must be carried out with a Godly intention and ‘in the way of God.’”

Ayatollah Nouri-Hamadani explained that among the other conditions of jihad is that the implementation of jihad must be under the supervision of the Prophet Muhammad, an infallible imam or the deputy of an imam and noted, “Imam Ja’far al-Sadiq stated that jihad is correct if it is under the supervision of a just leader which is either the Prophet [Muhammad], an infallible imam or the deputy of an infallible imam.”
 

The teacher in the Islamic Seminary of Qom added, “In the absence of an infallible imam, this vacuum should be filled by a just jurisprudent who is judicious, administrative, brave and is well-acquainted with the conditions of the current era and during the current era, Ayatollah Khamenei [the Supreme Leader of the Islamic Revolution] performs this duty well.”

http://en.rasanews.ir/detail/news/434961/1
26 Nov 2017:

RNA – In an interview with Rasa News Agency, Ayatollah Abbas-Ali Soleymani offered his congratulations on the victory of the Islamic Resistance over the Daesh Takfiri terrorist organization and saying that in our narrations, one of the doors of paradise is called Bab al-Mujahedin [Gate of the Warriors] and added, “In Islam, the title of jihad is considered one of the very valuable and lofty titles.”
 

The representative of the Supreme Leader of the Islamic Revolution in Sistan and Baluchestan province added, “When a nation or culture is rooted in jihad, this nation does not bow down to others and lives with dignity.”

Referring to the collapse of the evil phenomenon of Daesh in the region, he said, “Today, we are witnessing the collapse of the putrid seed of Daesh and the destruction of this group is due to the jihad and the resistance of brave sons of Islam, the wise leadership of the Supreme Leader [Ayatollah Khamenei] and the command of Major General Hajj Qasem Soleymani.”

Ayatollah Ahmad Al-Baghdadi

https://wikileaks.org/plusd/cables/05HILLAH384_a.html 
Dec 28, 2005: 
5. (C) Shortly after Al-Thabhawi's death, the IP raided the Najaf home of Ayatollah Ahmed Al-Hassani Al-Baghdadi, a Sadr-affiliated extremist cleric who supports armed resistance to Coalition Forces and has issued fatwas condemning the recent election and declaring those who die fighting the Coalition Forces martyrs. Contacts report that Al-Baghdadi was opposed to the political process in general, having declared the current Iraqi Government an agent of the Coalition Forces, and to the United Iraqi Alliance (UIA, ballot number 555) in particular. 
6. (C) The IP raided Al-Baghdadi's home and office a second time, on December 27. The cleric told the local media then that the raids were retaliation for his anti-Coalition stance and because he was suspected in Al-Thabhawi's death. IP sources confirmed both raids, and Al-Baghdadi's suspected involvement in Al-Thabhawi's killing as the reason for them. On December 28, about 80 Sadrists gathered outside Al-Baghdadi's office in Najaf's Old City to show their support and to condemn the raids. The same day, Moqtada Al-Sadr visited Al-Baghdadi in his home, declaring the raids an insult and promising to speak out about them during Friday prayers on December 30.

https://www.youtube.com/watch?v=Tp9TTEXOrME
http://www.memri.org/report/en/0/0/0/0/0/0/1693.htm
"Iraqi Ayatollah Ahmad Al-Baghdadi Talks of America's Annihilation and the Muslim Conquest of the World; Declares Support for Nuclear Bombs for Muslim and Arab Countries": The following are excerpts from speeches and interviews with Iraqi Ayatollah Ahmad Husseini Al-Baghdadi, which aired on Al-Jazeera TV on May 5, 2006, on Syrian TV on May 3, 2006, and on ANB TV on April 14, 2006.
"Jihad in Islam, from the perspective of Islamic jurisprudence, is of two types: jihad initiated by the Muslims, which means raiding the world in order to spread the word that 'there is no God but Allah, and Muhammad is the Prophet of Allah' throughout the world. But this raid will not materialize in our era - the era of barbaric American capitalistic globalism - unless the Infallible, peace be upon him, is present.
"But there are jurisprudents, both Sunnis and Twelver Shi'ites, who have said that the presence of the Infallible is not a prerequisite. If the objective and subjective circumstances materialize, and there are soldiers, weapons, and money - even if this means using biological, chemical, and bacterial weapons - we will conquer the world, so that 'There is no God but Allah, and Muhammad is the Prophet of Allah' will be triumphant over the domes of Moscow, Washington, and Paris."



https://www.youtube.com/watch?v=Tp9TTEXOrME
http://www.asianews.it/index.php?l=en&art=26636&sendtofriend=9319
15 Dec 2012: "In an interview last December 13 on Egyptian television Al Baghdadia, the Shiite ayatollah Ahmad Al Hassani Al Baghdadi issued a fatwa against Christians in Iraq. Labeling them as "polytheists" and "friends of the Zionists", the extremist leader stressed that they must choose "or Islam or death," while "their women and girls may legitimately be regarded wives of Muslims." Al Baghdadi is known for his "jihad" positions and for attacking Americans in the past during their presence in the country, and today he lives in Syria, supporting the armed opposition."
.....
[extracts from the interview's transcript] "If they are people of the book [Jews and Christians] we demand of them the jizya—and if they refuse, then we fight them.  That is if he is Christian. He has three choices: either convert to Islam, or, if he refuses and wishes to remain Christian, then pay the jizya.     But if they still refuse—then we fight them, and we abduct their women, and destroy their churches—this is Islam!… Come on, learn what Islam is, are you even a Muslim?!      As for the polytheists [Hindus, Buddhists, etc.] we allow them to choose between Islam and war!  This is not the opinion of Ahmad al-Husseini al-Baghdadi, but the opinion of all five schools of jurisprudence [four Sunni and one Shia].