Arabic word for „martyrdom“, „death of a martyrdom in the Modern Middle East PDF“, or „heroic death“. Muslim Acehnese from the Aceh Sultanate performed suicide attacks known as Parang-sabil against Dutch invaders during the Aceh War. It was considered as part of personal jihad in the Islamic religion of the Acehnese.
This volume assembles contributions from different academic perspectives (religious and Islamic studies, literary and theatre studies, theology, sociology and history) on modern manifestations of martyrdom in the diverse Middle Eastern religious traditions, including Islam, Christianity, Judaism and the Baha’i-faith. The latter is considered in more detail since it is often not included in comparative studies on the monotheistic religions. An excursus into the farer East composes the contribution on Mahatma Ghandi. The volume considers central sociological, philosophical and theological problems which lie at the heart of the phenomenon of martyrdom, the significance of martyrdom in different conflicts, the competing martyr figures which develop in the course of these conflicts as well as the accompanying representations in art and ritual. Special attention is directed to the transitions of traditional forms of martyr representation and the emergence of a global discourse on martyrdom, which can be noticed both in the dissemination of martyr practices as in the reactions to certain martyr events on a global scale.
Atjèh-moord was also used against the Japanese by the Acehnese during the Japanese occupation of Aceh. In the Philippines the Moro Muslims are reported to have engaged in suicide attacks against enemies as early as the 16th century. Those who performed suicide attacks were called mag-sabil, and the suicide attacks were known as Parang-sabil. Shia usually refer to the martyrdom of Hussain ibn Ali and his companions and family members in the Battle of Karbala as role models and inspiration for martyrdom as a glorious and noble death. According to one scholar, Noah Feldman: „The vocabulary of martyrdom and sacrifice, the formal videotaped preconfession of faith, the technological tinkering to increase deadliness—all are now instantly recognizable to every Muslim. First the targets were American soldiers, then mostly Israelis, including women and children.
Militant groups term attacks on military or civilian targets in which the attacker is expected to die, most frequently by detonation of a bomb, as „martyrdom operations“. Acts of istishhad are governed by Islamic legal rules associated with armed warfare or military jihad. The rules governing jihad, literally meaning struggle but often called „holy war“ by non-Muslims, are covered in exquisite detail in the classical texts of Islamic jurisprudence. 1980s militant Islamists have challenged the traditional Islamic rules of warfare in an attempt to justify suicide attacks despite clear contradictions to established Islamic laws. Some Western and Muslim scholars of Islam find suicide attacks to be a clear violation of classical Islamic law. Suicide bombings as acts of terrorism have spurred some Muslims to provide scholastic refutations of suicide bombings and to condemn them. Oxford-based Malaysian jurist Shaykh Afifi al-Akiti, issued his fatwa forbidding suicide bombing and targeting innocent civilians: „If the attack involves a bomb placed on the body or placed so close to the bomber that when the bomber detonates it the bomber is certain to die, then the More Correct Position according to us is that it does constitute suicide.
Scholar Bernard Lewis states, „At no time did the classical jurists offer any approval or legitimacy to what we nowadays call terrorism. Nor indeed is there any evidence of the use of terrorism as it is practiced nowadays“. Islamic law, despite Islam’s strict prohibition of suicide and murder. What’s the difference between suicide, which the Koran condemns, and martyrdom? Suicide,“ he replied, „is done out of despair.