 | |
| Author | Imam Khomeini |
|---|---|
| Country | Iran |
| Language | English |
| Genre | lecturs |
| Publisher | CreateSpace Independent Publishing Platform |
Publication date | 1991 |
Published in English | December 6, 2013 |
| Pages | 86 |
| ISBN | 978-1-49435-076-5 |
Jihad al-Akbar is the lectures of Imam Khomeini in Najaf, which was published in 1991 by the institute for compilation and publication of Imam Khomeini's works. [1]
Jihad in Islam means striving way of God.(al-jihad fi sabil Allah) [2]
In the Islamic view, jihad is two types: [3]
Ja'far al-Sadiq, the sixth Imam of Shiites, said: “The Muhammad dispatched a military unit to the battlefront for defense. Upon their (successful) return, he said to them "Blessed are the people who did the jihad al-Asghar" but yet jihad al-Akbar has remained. [5] Practices of the Religion [6] jihad al-nafs was called jihad al-Akbar and physical jihad was called jihad al-Asghar. [7] [8]
In this book, Imam Khomeini Orders to Persons and students and clerics who do Jihad al-nafs. "It is necessary that you purify yourself so that when you become a head of an institution or a community you purify them and in this way take a step to rectify and build a society". [9] [10] Find a good teacher and participate in ethics classes."The possibility of evil propagation and unclean hands intervening and portraying the phenomenon of having an ethical programme of rectifying one-self as unimportant eventually corrupts the hawza". [10] In the thought of Imam Khomeini, human learns to Loss of worldly likings and self-giving to God. Imam says: People should not be proud of reaching a high position (scientific, material, political, etc). [8]
Jihad is an Arabic word which literally means "striving" or "struggling", especially with a praiseworthy aim. In an Islamic context, it can refer to almost any effort to make personal and social life conform with God's guidance, such as struggle against one's evil inclinations, proselytizing, or efforts toward the moral betterment of the Muslim community (Ummah), though it is most frequently associated with war. In classical Islamic law (sharia), the term refers to armed struggle against unbelievers, while modernist Islamic scholars generally equate military jihad with defensive warfare. In Sufi circles, spiritual and moral jihad has been traditionally emphasized under the name of greater jihad. The term has gained additional attention in recent decades through its use by various insurgent Islamic extremist, militant Islamist, and terrorist individuals and organizations whose ideology is based on the Islamic notion of jihad.
The following list consists of notable concepts that are derived from Islamic and associated cultural traditions, which are expressed as words in Arabic or Persian language. The main purpose of this list is to disambiguate multiple spellings, to make note of spellings no longer in use for these concepts, to define the concept in one or two lines, to make it easy for one to find and pin down specific concepts, and to provide a guide to unique concepts of Islam all in one place.
Alī ibn Abī Ṭālib was an early Islamic leader. Ali is revered by Sunni Muslims as the fourth Rightly Guided Caliphs, and as a foremost religious authority on the Qur'an and Fiqh. Shi'a Muslims consider him the First Imam appointed by the Islamic prophet Muhammad and the first rightful caliph. Ali was the cousin of Muhammad, and after marriage to Fatimah he also became Muhammad's son-in-law.
In Twelver Shia Islam, the ten Ancillaries of the Faith are the ten practices that Shia Muslims have to carry out.
Nafs (نَفْس) is an Arabic word occurring in the Quran, literally meaning "self", and has been translated as "psyche", "ego" or "soul". The term is cognate with the Hebrew word nephesh, נֶפֶשׁ. In the Quran, the word nafs is used in both the individualistic and collective sense, indicating that although humanity is united in possessing the positive qualities of a nafs, they are individually responsible for exercising the agencies of the "free will" that it provides them.
The Holy Spirit is mentioned four times in the Quran, where it acts as an agent of divine action or communication. The Muslim interpretation of the Holy Spirit is generally consistent with other interpretations based upon the Old and the New Testaments. Further, the Quran refers to rūḥ as Ruh al-qudus and ar-ruh al-amin. The holy spirit is more commonly known as archangel Gabriel, the messenger to all the prophets.
In Shi'a Islam the guidance of clergy and keeping such a structure holds a great importance. The clergy structure depends on the branch of Shi'ism is being referred to.
Tazkiyah is an Arabic-Islamic term alluding to "tazkiyat al-nafs" meaning "sanctification" or "purification of the self". This refers to the process of transforming the nafs from its deplorable state of self-centrality through various spiritual stages towards the level of purity and submission to the Will of Allah. Its basis is in learning the shari'ah and deeds from the known authentic sunnah and applying it in your own deeds through life resulting in spiritual awareness of Allah being the highest level of Ihsan. The person who purifies himself/herself is called a Zaki.
Tahrir al-Wasilah is a book by Ayatollah Khomeini as a commentary on a traditional theological text, and as a guide for Shia jurists on the opinions of Khomeini.
‘Iṣmah or ‘Isma is the concept of incorruptible innocence, immunity from sin, or moral infallibility in Islamic theology, and which is especially prominent in Shia Islam. In Shia theology, ismah is characteristic of prophets, imams, and angels. When attributed to human beings, ismah means "the ability of avoiding acts of disobedience, in spite of having the power to commit them". Along with a pure constitution, excellent qualities, firmness against opponents, and tranquility (as-Sakinah), ismah is a divine grace bestowed by God.
Gary Carl (Muhammad) Legenhausen is an American philosopher who teaches at the Imam Khomeini's Educational and Research Institute, which was directed by Mohammad-Taqi Mesbah-Yazdi.
Islamic ethics is the "philosophical reflection upon moral conduct" with a view to defining "good character" and attaining the "pleasure of God". It is distinguished from "Islamic morality", which pertains to "specific norms or codes of behavior".
Khomeinism refers to the religious and political ideas of the leader of the Iranian Revolution, Ruhollah Khomeini. Khomeinism also refers to the ruling clerical class of Iran after 1979. It can also be used to refer to the radicalization of segments of Shia populations of Iran, Iraq, and Lebanon, and the recruitment by the Iranian government of Shia minorities in Afghanistan, Pakistan, Saudi Arabia and Africa. The word Khomeinist and Khomeinists, derived from Khomeinism, are also used to describe members of Iran's clerical rulers and differentiate them from regular Shia Muslim clerics.
There are three central ideas in Sufi Islamic psychology, which are the Nafs, the Qalb (heart) and the Ruh (spirit). The origin and basis of these terms is Qur'anic and they have been expounded upon by centuries of Sufic commentaries.
The ideas and practices of the leaders, preachers, and movements of the Islamic revival movement known as Islamism have been criticized by non-Muslims and Muslims.
al-Muḥāsibī was an Arab philosopher, and considered to be the founder of the Baghdad School of Islamic philosophy, and a teacher of the Sufi masters Junayd al-Baghdadi and Sirri Saqti.
The Verse of Purification refers to verse 33:33 of the Quran about the status of purity of the Ahl al-Bayt. The last passage of this verse reads:
God only desires to remove defilement from you, O Ahl al-Bayt, and to purify you completely.
Twelver Shīʿīsm, also known as Imāmīyyah, is the largest branch of Shīʿa Islam, comprising about 85 percent of all Shīʿa Muslims. The term Twelver refers to its adherents' belief in twelve divinely ordained leaders, known as the Twelve Imams, and their belief that the last Imam, Imam al-Mahdi, lives in Occultation and will reappear as The promised Mahdi. According to the Shīʿa tradition, the Mahdi's tenure will coincide with the Second Coming of Jesus (ʿĪsā), who, along with Mahdi, would kill the Dajjal.
Sayyid Baha al-Din Haydar, Haydar al-'Obaidi al-Hossayni Amuli, or Sayyed Haydar Amoli or Mir Haydar Amoli a Shi'ite mystic and a Sufi philosopher, was an early representative of Persian mystic philosophy and one of the most distinguished commentators of the mystic philosopher Ibn Arabi, during the 14th century.
The reappearance of Muhammad al-Mahdi is the Twelver eschatological belief in the return of their Hidden Imam in the end of time to establish peace and justice on earth. For Twelvers, this would end a period of occultation that began shortly after the death of Hasan al-Askari in 260 AH, the eleventh Imam. While the miraculously prolonged life of the eschatological Mahdi is specific to Shia, the signs of his (re)appearance and his career are largely common in Shia and Sunni, and the belief in a messianic Mahdi remains popular among all Muslims, possibly owing to numerous traditions to this effect in canonical Sunni and Shia sources.
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