The Suicide Bomber Misnomer - It's All Good

Q

(Q)

Encephaloid Martini
Valued Senior Member
The purpose of these people is not to kill themselves. They wish to kill the enemies of Islam, and in their view the most effective way to kill as many of their enemies as possible is to do it in this particular way. Their own death is accepted as a necessary sacrifice.

They are martyrs because they died in the fight against the infidels and enemies of Islam.

These people, on the other hand, have a very definite goal in their life and death: To establish the rule of Islam. Their action is outgrowth of their strong faith in Islam, their confidence and conviction that this is what pleases God, and will be rewarded by him.

Many Muslim jurists have justified this course of action as an acceptable means of fighting in Islam. There is nothing unislamic about it.

http://www.answering-islam.org/Index/S/suicide_bomber.html
 
The concept of martyrdom in Islam

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The concepts of martyrdom and Holy Struggle in the cause of Allah are interrelated. Both words have been frequently used in the Holy Qur'an.[8] In fact, there is no martyrdom without struggle in the cause of Allah and for the cause of the truth. Both words have literal meanings different from their terminological meanings, although these terminological meanings were originally based on the literal meanings.[9] They developed their terminological meanings later on, though the term shahada was used in the Qur'an for those who were martyred too.[10] The Islamic concepts of both shahada and jihad have been misunderstood, particularly by non-Muslims, mainly by Orientalists.

The word shahada is derived from the Arabic verbal root shahada, which means to 'see', to 'witness', to 'testify', to 'become a model and paradigm'. Shahada therefore literally means to 'see', to 'witness', and to 'become a model'. A shahid is the person who sees and witnesses,[11] and he is therefore the witness, as if the martyr witnesses and sees the truth physically and thus stands by it firmly, so much so that not only does he testify it verbally, but he is prepared to struggle and fight and give up his life for the truth, and thus to become a martyr. In this way, and by his struggle and sacrifice for the sake of the truth, he become a model, a paradigm, and an example for others, worthy of being copied, and worthy of being followed.[12]

In this process, the keyword is 'truth' (haqq), its recognition and declaration, the struggle and fight for it, and the preparedness to die for its sake and thus set the model for the seekers of truth. The goal, motive, and the whole aim is the establishment of the truth. Jihad is the means for establishing the truth, and may lead to martyrdom, but does not necessarily lead to being killed for it in the battlefield, although it necessarily involves the continuous Holy Struggle, and death in the cause of the struggle.

We may therefore conclude that there is neither jihad nor martyrdom outside the realm of truth, that martyrdom applies only when it is preceded by jihad, that jihad is an inclusive struggle for the cause of the truth, that a mujahid dies the death of a martyr even though he does not fall on the battlefield. He dies as a martyr even though he is not killed, on the condition that he stays loyal to the divine truth and stands ready to fight for the truth and to defend it at all costs, even at the cost of his own life. He is a mujahid while he lives, and a martyr if he dies or is killed for it.

We have explained that a martyr establishes himself as a paradigm and a model. Both shahid (martyr) and shahid (model) are derived from the same Arabic root. In this sense, the concept of shahada is closely related to the concept of prophethood in Islam. Both the martyrs and the prophets are regarded as paradigms (2:143).

http://www.al-islam.org/al-serat/concept-ezzati.htm
 
Yet another suicide-homicide bomber strikes Tel Aviv. A suicide car bomber in Iraq killed the most civilians (120) ever so far in a single blast. They were waiting to join the police and National Guard, signing up near a medical clinic.

Islamic suicide-homicide bombers are relentless. Many national Iraqi terrorists as well as foreign fighters who have traveled to Iraq from neighboring nations dream of achieving martyrdom. They casually walk up to mosques and a US Mess Hall in Iraq and detonate bombs strapped to their bodies under their clothing.

Muslim leaders in the West who have access to the national media tell unsuspecting Westerners that Islam is the religion of peace and that terrorists are only an aberration. While the leaders reassure us, another human bomb goes off.

http://www.answering-islam.org/Authors/Arlandson/death_economy.htm
 
Mr.Spock said:
which means? :shrug:
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The essence of Islam is that all people are by nature and by birth, inclined to be good and peaceful. Circumstances and outside influences make them vulnerable to losing this inner goodness and peace. However, if one responds to a bad deed with a good one, one can slowly but surely, restore that inner goodness. Hence, the essence of freedom in society, is to discover what is bad and enjoin good upon it. ie to be merciful. This is the quality which will lead to submission to truth.
 
S.A.M. said:
The essence of Islam is that all people are by nature and by birth, inclined to be good and peaceful. Circumstances and outside influences make them vulnerable to losing this inner goodness and peace. However, if one responds to a bad deed with a good one, one can slowly but surely, restore that inner goodness. Hence, the essence of freedom in society, is to discover what is bad and enjoin good upon it. ie to be merciful. This is the quality which will lead to submission to truth.
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what is considered bad?
 
In general, anything that makes you less righteous is considered bad.

Righteousness according to the Quran, is giving your wealth to help those who are less fortunate (as in zakat) giving shelter to the traveler, freedom to the enslaved and looking after your kin and orphans and destitute. This constitites charity, which is the biggest portion of mercy. A second portion is to keep a promise that has been made, ie to honor your word. A Muslim who cannot keep his word is a poor Muslim indeed. The third and last portion of mercy is to be patient and tolerant. The path of truth is difficult and conflict ridden. Hence, one must be patient and struggle, having confidence and faith in the goodness of people.
 
S.A.M. said:
In general, anything that makes you less righteous is considered bad.

Righteousness according to the Quran, is giving your wealth to help those who are less fortunate (as in zakat) giving shelter to the traveler, freedom to the enslaved and looking after your kin and orphans and destitute. This constitites charity, which is the biggest portion of mercy. A second portion is to keep a promise that has been made, ie to honor your word. A Muslim who cannot keep his word is a poor Muslim indeed. The third and last portion of mercy is to be patient and tolerant. The path of truth is difficult and conflict ridden. Hence, one must be patient and struggle, having confidence and faith in the goodness of people.
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sounds obscure to me.
 
S.A.M. said:
The essence of Islam is that all people are by nature and by birth, inclined to be good and peaceful.
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Then, there are no need for gods.

Circumstances and outside influences make them vulnerable to losing this inner goodness and peace.
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A serious problem with that statement. If your god exists as you claim, there would be no circumstances or outside influences (whatever that means) other than what your god created himself. You have a contradiction on your hands.

Of course, people who don't need the notion of gods in their lives will continue to be "good and peaceful" in spite of your gods created influences. You just said, "all people are by nature and by birth, inclined to be good and peaceful" Again, you have another contradiction to deal.

However, if one responds to a bad deed with a good one, one can slowly but surely, restore that inner goodness.
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What are you talking about? Do you mean do good deeds to atone for others bad deeds? Or are these bad deeds that you are doing and must atone?

Why are you doing bad deeds in the first place that you need to balance the scales, so to speak, in order to attain some goodness?

Your tale bobs and weaves in many directions.

Hence, the essence of freedom in society, is to discover what is bad and enjoin good upon it. ie to be merciful. This is the quality which will lead to submission to truth.
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Gibberish.
 
Mr.Spock said:
sounds obscure to me.
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Why? You know yourself better than anyone else. People are a mirror for you. You can look into them and realise what you need to do to make yourself better. If someone says a harsh word, you have the option to reply in the same way. But if you look at them, at their harshness, you can recognise that you can either be like them or you can be yourself. To be yourself is to be good, to respond to harshness with a soft word or a kind deed. Then you can be the mirror, or the shahid that they want to emulate.
 
S.A.M. said:
Why? You know yourself better than anyone else. People are a mirror for you. You can look into them and realise what you need to do to make yourself better. If someone says a harsh word, you have the option to reply in the same way. But if you look at them, at their harshness, you can recognise that you can either be like them or you can be yourself. To be yourself is to be good, to respond to harshness with a soft word or a kind deed. Then you can be the mirror, or the shahid that they want to emulate.
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and thats all you consider "less righteous"?
 
Mr.Spock said:
and thats all you consider "less righteous"?
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Sure, one can recognise any less righteous person by his desire to take and hold more than he needs, ignore the plight of others, be rude to the traveler, enslave people instead of freeing them, be deceptive in his speech and intolerant and oppressive in conflict.

You don't even need to be a Muslim for that :p
 
S.A.M. said:
Sure, one can recognise any less righteous person by his desire to take and hold more than he needs, ignore the plight of others, be rude to the traveler, enslave people instead of freeing them, be deceptive in his speech and intolerant and oppressive in conflict.

You don't even need to be a Muslim for that :p
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if people are a mirror of me, and i just happen to hate homosexuals, so if someone who doesnt hate them, shouldnt he be less righteous?
 
S.A.M. said:
The concept of martyrdom in Islam
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Yes, it's all very nice Sam, hopelessly pointless to the innocent who have been killed by Islamic driven nutjobs for the sake of establishing themselves as paradigms and models, and to finally submit to the truth. Allah be praised.

Does a higher body count establish greater submission or better models?
 
Mr.Spock said:
so is being homosexual. its against god etc.
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Not really, and so much focus on religion is also not conducive to social propserity. In fact, the Quran specifically says not to become too focused on theological interpretations of its works, but to practice a pragmatic and compassionate outlook


"The new sect would eventually be called islam (surrender); a muslim was a man or a woman who had made this submission of their entire being to Allah and his demand that human beings behave to one another with justice, equity and compassiuon. It was an attitude expressed in the prostrations of the ritual prayer (salat) which Muslims were required to make three times a day. (Later this prayer would be increased to five times daily.) The old tribal ethic had been egalitarian; Arabs did not approve of the idea of monarchy, and it was abhorrent to them to grovel on the ground like slaves. But the prostrations were designed to counter the hard arrogance and self-sufficiency that was growing apace in Mecca. The postures of their bodies would re-educate the Muslims, teaching them to lay aside their pride and selfishness, and recall that before God they were nothing. In order to comply with the stern teaching of the Quran, Muslims were also required to give a regular proportion of their kncome to the poor in alms (zakat). They would also fast during Ramadan to remind themselves of the privations of the poor, who could not eat or drink whenever they chose.

Social justice was, therefore, the crucial virtue of Islam. Muslims were commanded as their first duty to build a community (ummah) characterized by practical compassion, in which there was a fair distribution of wealth. This was far more important than any doctrinal teaching about God. In fact the Quran has a negative view of theological speculation, which it calls zannah, self-indulgent whimsy about ineffable matters that nobody can ascertain one way or the other. It seemed pointless to argue about such abstruse dogmas; far more crucial was the effort (jihad) to live in the way that God had intended for human beings. The political and social welfare of the ummah would have been a sacramental value for Muslims. If the ummah prospered, it was a sign that Muslims were living according to God's will, and the experience of living in a truly islamic community, which made this existential surrender to the divine, would give Muslims intimations of sacred transcendence. Consequently, they would be affected as profoundly by any misfortune or humiliation suffered by the ummah as Christians by the spectacle of somebody blasphemously trampling on the Bible or ripping the Eucharistic host apart." (Armstrong, 5 - 6)
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Armstrong, Karen. Islam: A Short History. New York: Modern Library Chronicles, 2000.
 
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