خلاصة:
According to some authors, in the mid-1970s, with the victory of the Islamic Revolution in Iran, a new generation of terrorism was formed, and any liberationist action in Shia Middle Eastern states is considered an instance of religious terrorism resulting from Iranian provocation. Therefore, the authors of this article, by citing historical facts and applied ethics, will demonstrate that what is known today as 'Shia terrorism' has its roots in the Gospel term 'sacred terror.' This sanctification stems from religious immorality resulting from Jewish thought and Christian fundamentalism; this term first appeared in their distorted religious books, whereas Islamic Shia ethics has presented its programs for prohibiting such behaviors. This ethics is derived from the conduct of the Pure Imams (peace be upon them) and, consequently, from adherence to the teachings of the Holy Quran, according to which all humans are considered equal, and killing them through surprise, regardless of any pretext or motive, has been and remains prohibited.
ملخص الجهاز:
A Criminological Study of Religious Terrorism from the Perspective of Shia Ethics Mohammad Reza Jalali 1 Seyyed Mahmoud Mirkhalili 2 Abbas Ali Heidari 3 Mehdi Sheidaeian 4 Zabih Pirani 5 Abstract According to some authors, in the mid-1970s, with the victory of the Islamic Revolution in Iran, a new generation of terrorism was formed, and any pro-democracy action in the Shia states of the Middle East is considered an instance of religious terrorism resulting from Iran's provocation.
For instance, the idea that identifying Muslims as fighters makes them prone to committing violent acts (Huntington, 2003, 215), or for example, the word "terror" or "holy war" 4 which has been repeatedly presented in Western writings as an equivalent to Jihad in Islam to more easily accuse Muslims of violence and religious terrorism, are all in line with Islamophobia.
4 Second: As mentioned in the verses and narrations, terror is a type of deception and trickery, and Islamic ethical teachings fundamentally reject deception and trickery, considering it undesirable in political and social spheres.
" (Ibid, Sermon 191, 639) Third: As observed in the aforementioned verses and narrations, terror is inherently a violent act, and in the political ethics of Islam, violence is fundamentally rejected.
In fact, "holy war" is one of the terms that appears in the distorted Torah and has no place in religious teachings, and especially in Shiite Islamic ethics.
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