The issue of martyr and martyrdom in Islamic mysticism is a fairly new one. Therefore, no thorough and independent study has been done on these concepts yet. Although the high place of these concepts in the Sharia of Islam is clearly established in Islamic mystical writings, there are no direct references to the concepts except for fragmentary statements. This study primarily attempts to clarify the valuable place of martyr and martyrdom in Sharia; then the issue of martyr and martyrdom is discussed with regard to Islamic mysticism. The key factors which are effective in the occurrence of these concepts in mysticism are stated.

The subject of the martyrdom and the martyr didn’t develop and didn’t become of various kinds, unless in the modern age and of course, after the wars had occurred in Arabic countries and after revolutions had taken place and after the moslem champions had sacrificed themselves to Allah and home country.so that, we see poets everyday that they cooperate with these champions in these revolutions and sacrifices with their poetic art; such as: Imaging and symbolizing and inspiring and conversing and etc. and by making fir of battle in Revolutionists’ heart for Revenging on injustice and insurrection and by immortalizing their heroisms and memoirs and transmit them to the living persons to become an active and agentive power for them.Therefore, the human smell of the martyrdom spreads everyday from poetry of these poets, whom any one of them pay attending to this subject from special Angle and create beautiful poetic tableaus and pictures of these martyrs which contain their histories and events.Thereupon we observe the martyr that he appears in these pictures as shinier Star or inspiring reformer or symbol of constancy in momentous affairs of native country or living person who doesn’t deserve an elegy to be composed for, or …

Imam Hussein's baby's being shot in the Taf incident is narrated differently by the narrators in the earliest Maqtal books. The philosophy of the baby's presence on the front lines of the war, the identity of the child's killer and how he was killed has always been of interest to Shiites. This historical analysis seeks to answer the question of what was the story of the martyrdom of Imam Hussein's baby. The infant, nicknamed Ali Asghar from the sixth century, was shot dead by an unknown attacker on the day of Ashura, possibly from the Bani Asad tribe. How the baby is martyred and the identity of the killer are different in the earliest Maqtal books and other consequent later sources. In the earliest Maqatel books, it is narrated that Imam's meeting with the newborn baby is an expression of longing and farewell to the child, but the request for water from the enemy for the baby is added to Maqatel books in the following centuries to this story. Likewise, in the later sources, the name of the killer, Harmaleh ibn Kahel Asadi is added unsubstantially. The supernatural news of the child's shedding of blood into the sky and its non-return has also been mentioned for the first time in the fourth century by an unknown narrator and has gradually been detailed in the later Maqatel books of the following centuries.

The current article is based on the hypothesis that "the brutal and increasing crimes of the Zionist regime, the heavy silence of the world powers claiming human rights, the betrayal of the Arab countries and the lack of a clear vision for the resolution of the conflict and the end of the occupation, cause frustration and Palestinians have become desperate for other ways to obtain their rights, and as a result, martyrdom operations have become an irreplaceable option for them and a reaction to the right. From the point of view of some non-Islamic experts and analysts, there is no difference between martyrdom operations and suicide operations, but many Shia and Sunni jurists consider this type of operation to be an example of defensive jihad and they have rules and conditions for it that distinguish it from operations. Suicide distinguishes. The current research, with the descriptive-analytical method and library data collection tool, based on the theoretical framework of "asymmetric or unequal battle" and also with the case study of the martyrdom operations of March and April 2022 in the occupied territories and the analysis of the latest data The relevant statistic has raised and examined "achievements and messages resulting from martyrdom operations in the occupied territories" as the main question. The results of the research show that martyrdom-seeking or martyrdom actions, while being fundamentally different from suicide operations, as a strategic option and an asymmetric method, for the Zionist regime have widespread anti-security effects such as creating fear, terror and feeling Permanent insecurity, the escape of Zionists and the increase of reverse migration, the flight of capital and the reduction of investment, the paralysis of the tourism and tourism industry, the reduction of the image and credibility of the Israeli government inside, the collapse of the myth of the invincibility of the intelligence agencies and making the Zionists cautious. compared to their actions and crimes. According to Israeli leaders, the biggest danger that threatens this regime right now is not from ballistic missiles but from trained and stubborn forces that various Palestinian groups have sent in the context of sending martyrdom-seeking youths to the depths of this regime's fortifications. and it shakes its body.

Our knowledge abaut the details pertaining to the martyrdom of Shams al-Din Muhammad b. Makki Jizzini ‘Ameli, aka the First Martyr (dead in 786 A.H.) is partially, unclear and contradictory. This has led some scholars to draw on his jurisprudential works and base their assumptions about his martyrdom on controversial parts of his religious opinions. The present article primarily attempts to review the findings of modern scholarships on the issue. Then it shows that probable cause of killing of The First Martyr may be his role in suppressing unorthodox Shiite group in Sham.

Hz. Zaynab, the sister of Imam al-Husayn, expressed the gist of her attitudes toward the tragic martyrdom of the Imam and his companions. Her harangue in opposition to Yazid proves her steadfadtness and perseverance in that she asserted that she had only realized beauty and that the martyrs' fate was nothing but honorable death. Such remarks are supported by Quranic verses, too.

Imam Reza’s Shabih Namehs (the text of Ta’ziyeh) belong to the second period of passion plays writing and after that; a period in which the writers of these texts distanced from the main events of Ashura and martyrdom of Imam Ali and started writing about the other Innocents in Islam. This period began almost during the reign of Fathali Shah Qajar Being the unique integrated national/religious art of Iran, Ta’ziyeh was originally a popular art welcomed by all social classes. Therefore, different narratives of one story appeared in different regions whose confrontation not only leads to recognition of creativity within the definite framework of narrative but also can make the reader familiar with attitudes and beliefs of a broad range of Iranians.This research is mainly based on the following questions: with regard to writers’ using of Shiite history narratives, how are the narratives in namesake Ta’ziyehs which deal with the same subject? Have these writers been under the influence of past narratives so much that they did not have capacity or possibility for innovation?The data of this study has been gathered via library method and has been analyzed by descriptive-inferential method.After investigating the writing period of Imam Reza martyrdom’s Ta’ziyehs, this study explores the confrontation of two different Ta’ziyehs in order to find their similarities and dissimilarities. Through an intertextual reading, and while studying various techniques used by writers for providing the proper dramatic description of a given historical event, we become familiar with differences in local people’s attitude and understanding of such event.The evaluation of namesake Ta’ziyehs shows that the writers do not seek repeating the past methods and have tried to try new ways regarding the narrative, audience and society of each period.

Martyrdom and seeking martyrdom are among the issues and problems of the Qur’ an and Hadith and one of the important principles and necessities of the religion of Islam that must be properly identified. The best source for identifying the origin of the nature and characteristics of martyrdom is to study and discover its aspects and angles in the Qur’ an and narratives. Understanding the secrets and ways of martyrdom is necessary to show the path of martyrdom. Examining the semantic field of the word martyrdom and its semantic course in the texts of Jahiliyah (age of ignorance before the emergence of Islam) and the Qur’ an, shows that the word martyrdom is literally the same as the original meaning and the term martyrdom after the revelation of the Qur’ an has been expanded and promoted. Examining the root derivatives of "martyrdom" with the concept of being killed in the way of God shows that this word retains its basic meaning (in Persian) "presence", "perception of presence", "observation", "witness" and "testimony" and has entered the semantic system of the Qur’ an with semantic elements with positive value in the course of its semantic evolution. In other words, it can be said that although the concept of "Shahada (in Arabic 3n 3¸ }3 )" derivatives was well known to the Arabs of that age, it was used as the meaning of being killed in the way of God, according to which it could ensure human happiness. This study seeks to answer the question of the semantic course of the word "martyrdom" in the Holy Qur’ an, and then to examine the constructive semantic elements of "martyr and martyrdom".

Death has always been the most complicated concern for the human being.The great mystics such as Molana Jalal al-din propounded death not only as a beginning of a new life but also in a lovely point of view, proposed it as a bridge for attainment to the attachment of man to the immortal Beloved, i.e. God.Therefore, this article scrutinizes these topics: the concept of death according to Molana’s thought; spiritual concepts of death according to Molana such as perfection and vision, sleep and its similarity with death, nothingness and mortality, willingly death, and martyrdom.This essay seeks firstly to reassert the concept of death which is an important concern according to Molana’s teachings; and secondly, it scrutinizes the concept of martyrdom that is a very significant matter in Islam in accordance with Molana’s mystical views especially concerning the archetype of Imam Hosein (peace be upon him).At the conclusion it can be said that according to Molana, martyrdom is the best kind of death, because it deals with perfection, willingly death, mortality and attachment to God.This article has been written according to descriptive-analytic method using library.

Although the legislature, by deleting Article 1309 of the Civil Code, has limited the probative power of testimony, and for this reason, today any claim can be proved by testimony, but testimony in terms of validity of the result, due to the weakness of different powers in understanding events, including power of sight, hearing and memory and the effects of external factors on testimony such as bribery, threats, media, etc. are questionable and also face obstacles in terms of qualifying,conditions such as justice, faith, etc., which are very difficult to prove. That is the reason why the legislator in Article 241 of the Code of Civil Procedure has provided the courts with the recognition of the value and effects of testimony so that even when the conditions of testimony and testimony are apparently combined, it can not affect it in the ways stated. What emerges in this article is an examination of the same obstacles, problems, and challenges that testimony faces.