چکیده:
Security is one of the fundamental concepts of political science, which many political thinkers believe is part of the existential philosophy of states and a guarantor of their survival, and some consider the provision of security to be the primary duty of states. In the verses of the Holy Quran, the biography (Sira) and hadiths of the Prophet (PBUH) and the Infallible Imams (AS), there are abundant documents indicating the importance of this concept in the sacred Islamic law. Shia jurists throughout different historical periods have always sought the religious and political security of the Shia community and have utilized various jurisprudential rules and principles, citing the Quran and the Sira of the Infallibles (AS), to provide security for Shias. These include Taqiyya, Umur al-Hasbiyya, Muqaddimat al-Wajib, Enjoining Good and Forbidding Evil, and preserving the Islamic society. In this regard, the mujtahids and Shia jurists of the Qajar era, considering the socio-political situation of Iranian society at that time, the dependency and despotism of Qajar rulers, the danger of colonialism by great powers, and the occurrence of two important wars between Iran and Russia, paid special attention to maintaining independence and creating security in the Islamic society, and in parts of their fatwas, they directly or indirectly addressed the maintenance of order in the Muslim community and the security of the lives and property of Shias. This article examines the practical and theoretical methods of Qajar-era jurists toward creating security in Iranian society by analyzing their fatwas up until the Constitutional Revolution. The type of this research is descriptive-analytical, and the research method is content analysis.
خلاصه ماشینی:
In this regard, the mujtahids and Shia jurists of the Qajar era, considering the socio-political situation of Iranian society at that time, the dependency and tyranny of Qajar rulers, the danger of colonialism by great powers, and the occurrence of two important wars between Iran and Russia, paid special attention to preserving independence and creating security in the Islamic society, and in parts of their fatwas, they directly or indirectly addressed the maintenance of order in the Muslim community and the security of the lives and property of Shias.
Lisan al-Mulk writes regarding the events of the year 1223 AH: "Then, to encourage the Muslim army in fighting and combating the Russians, the Shahanshah commanded Mirza Bozorg, the Grand Vizier, to seek a fatwa from the Twelver scholars, and he sent Haji Mulla Baqir Salmasi and Sadr al-Din Muhammad Tabrizi to seek the services of Sheikh Ja'far Najafi, Aqa Sayyid Ali Isfahani, and Mirza Abul-Qasim Gilani (Mirza Qomi) in the Holy Shrines and the Sanctuary of Qom to investigate this matter, and also wrote to the scholars of Kashan and Isfahan; and in general, Mr. Haji Mulla Ahmad Naraqi Kashani, who was a leading scholar among the elites of Iran was, and Sheikh Ja'far, Aqa Sayyid Ali, Mirza Abul-Qasim, Haji Mirza Muhammad Husayn Sultan al-Ulama, the Friday Imam of Isfahan, Mulla Ali Akbar Isfahani, and other scholars and jurists of the protected lands each wrote a treatise and sealed it, stating that struggling and fighting against Russia is jihad in the way of Allah, and it has become obligatory for both the young and the old not to exercise restraint for the sake of spreading the clear religion and preserving the frontiers of Muslims, and to repel the Russians from intervening in the borders of Iran; and Mirza Bozorg collected and organized these letters and named it the Jihad Treatise (as quoted from Mirza Qomi, 1371, Vol. 1: 25).
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