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The Islamic Jihad and the Suicide.

The suicide is a favorite weapon of the Islamic Jihad. The suicide is for the Islamic Jihad a cheap, sufficiently abundant, effective and very asymmetric, technical and economically, weapon. The sophisticated enemy sensors are of little use against her. The protective jackets also are of little use. The armored vehicles and the buildings are of little use to protect from her. If the explosive load, her characteristics and the vector are the suitable ones. The starting carrying agent can be man or woman and adult or child. A donkey, a bicycle or a motor vehicle can cooperate in his suicidal assault. It is not necessary to militarily train too much (basic, technical and tactical trainings) a suicide.

The modern violent Muslim Radicalism.

The radical Islamic insurgents devoted themselves between the 60s and 80s in last century, to attack those that they were qualifying of corrupt and false Muslim, socialistic or liberal pro occidental, governments. Their fortune was small for all the effort done: the retreat of the Soviets from Afghanistan, with the logistic western support, and the capture of the power in Sudan, guided by al-Turabi, after they infiltrated and got strong in his Army, which is still a unique case. From 90, their terrorist aims are Western developed countries.

Their present operative characteristics are:

1) Their unnecessary and indiscriminate brutality, which discredits them before their religion.

Sura 2, aleya 10 «When it is said to them: Do not commit disorders (voice with which the crimes are defined) in the Earth, they answer: Far from it, we introduce in it the good order (the Good)».

2, 11 (12) «Alas!, they commit disorders, but they do not understand it».

28, 77 «Like Allah does the Good, also make you the good and do not foment the corruption (the Evil)» (murder of innocent and of peoples that receive you- the lands of dar-el-Ahd-, drunkenness, drugs, unnecessary damages of the things).

This way they despise and not comply with important moral aleyas, without Allah had changed these for them. Sura 2, aleya 100 «We do not abrogate any verse of this Book, nor we will make erase any one of your memory, without replacing it by other one equal or better».

2) The absolute absence of venerable and pious ulemas and muftíes in their side.

3) Their great operative decentralization owing to the universality of the Umma, which goes beyond the idea of nation or race. But that prevents them from obtaining strategic aims, though their punctual actions are important, painful and fearsome.

4) Their failure in joining actively and firmly to a social wide group, which gives coverage and permanent impulse to their movement. The most mentally ill activists are in the habit of being isolating progressively of the society (at least, emotional and ideologically) though they «live» inside it, for the sake of their violent methods, to which they sacrifice everything for the efficiency. They follow a process of segregation, purification (in their improvised and not orthodox rites, they fast, use water from Islam´s sacred places and green banners with inscriptions of the aleyas that favor their cause), consecration and radicalization. Up to coming to the death and even to the suicide in their limited actions. And then they become extinct, as weak, sterile and deviant that are, far from the Umma and her real interests.

5) The Islamic terrorists are in many places deeply ideologically and strategically divided. Though the rivals bands could occasionally offer between themselves, support, refuge, information or supplies. The Gaza strip is dominated for years by Hamas, radical fundamentalist Palestinian group of sunní orientation, in direct and violent rivalry with the Palestinian government of al-Fatah in the Jordan West Bank. In Gaza, two branches organizations of al-Qaida, Ansar al-Sunna and Ansar al-Islam, a few derisory groups, face also violently Hamas for the influence on her habitants. The Pakistani Taliban, principally the Tehrik e-Taliban group, and the independence cachemirs, periodically realize attempts against the chií minority of the country. In Iraq, al-Qaida dedicates to attack the chiís that come in peregrination from the country and Iran, to the annual acts of this religion in their sacred places of Samarra, Nayaf and Kherbala. Also did that the sunníes radical Iraqi (former public officials of the Baas and ex-members of the armed forces, generally purged without neither processes nor judgments, and regional tribal groups). That were in rebelliousness against the majority chií governments, before the so called «the sunní wake up», promoted by the general David Petraeus, who transformed them into self-defense national militias.

6) Their zeal of publicity, to which the West contributes insensitively, stupid (is not to know what should be known) and glad.

7) Their present aim is to strike any government, since the radical and aggressive caliphate in dar-el-Islam does not exist nowadays.

What is and what does mean the Jihad in the context of the Muslim revelation?

The Islam is the submission of the men to God. In its simpler meaning, is a simple faith, with external and social well definite, easy to follow and fulfill rites. The rites are canonize actions by a religion and necessary in order that it imbues in the personal and collective soul of its believers. In the Islam there exist 5 great rites, which are symbolized in its iconography by an opened hand:

The faith profession, short declaration that opens anyone the entry to the Islam. The 5 daily invocations (the Salat) to Allah. The fasting during the Ramadan´s month (the Roza). The charity (the Zakat) with the helpless, disabled and poor (in this order) of the Umma (Muslim universal community). And the peregrination to Mecca or the Hajj at least once in the life, if there are possessed enough resources, which is realized in community, congregating nowadays simultaneously several million persons, between the seventh and the tenth day of last month of the lunar calendar, Dhul i Hijja.

The Jihad, as holy war, the blooding effort in Allah’s path, is directed against those that threaten the Umma. These can be whether the hostile external unfaithful persons, as the not Muslims which coexist in dar-el-Islam, the lands where the Umma rules politically, and that have broken their «protection agreement» with it. The Jews and the Christians have theoretical right to it, as peoples mentioned in the Koran and that hold some of the books considered also as prophetic by the Islam. The Jihad is considered to be a practically equal obligation to one of the so called Five Pillars of the Islam, already mentioned.

The religious Hierarchies in the Islam. Their principal activities and roles.

In the Islam does not exist an institutionalized, universal and rigorous clergy, formed in a same way and equal in the whole Umma. To be responsible of the orthodoxy and homogeneity of the ideas, procedure and dogmas. So much it is, the official belonging to the Islam is achieved by the pronunciation of the faith profession: «there is no any more God (in Arab, Allah) that God and Mahoma is his Prophet».

As for the prominent figures, we have the ulemas or studious experts in the law of the Islam and the muftíes or lawyers entrusted to interpret the sharia or Islamic civil and penal law. Though both are totally imbricated, since the Prophet, with his hadices and other traditions or Sunna, took charge for divine inspiration giving procedure for almost all the occasions in the daily Arabic life of the 7th century.

The ulemas council, that is something like an episcopal conference, would be in every country or region the maximum Muslim authority. The most prestigious, by their formation, would come from the University of Al Azhar, in Cairo.

Next, the imames or chaplains would be entrusted in presiding the prayers in the mosques. They place for it opposite to the indicative niche, placed in the west (Mecca) wall and looking at their public. Finally there would be the muezzin or sacristans, who call five times a day, from before the dawn up to well entered the night, in order that the Muslims do their prayers of adoration and of acceptance of God’s will. The formation of the imames is totally different inside a country and not necessarily deep. Their principal skills are a good empathy with their public and a certain speech faculty. Let’s remember that the terrorist of March 11, 2004 so called The Chinese presided, as was said then, several times the prayer in the mosque of Madrid in the 30 (before M-30) street …

The fatawa (plural of fatwa) are properly the juridical decisions expressed by the mufties, in interpretation of the different situations or cases came up in the Umma. And not necessarily presented to them, as they can be dictated them on their own initiative. They would acquire this way a sense of jurisprudence body of the sharia, if really they depart from religious authorities recognized by their doctrine and knowledge sound.

This way, directly, Jomeini’s fatwa against Salman Rushdie lacked legal value, since England or France were not lands where it was possible to apply the sharia, on not having been a part of dar el islam. This improper extension supposed a dangerous and shameless interference in the political and civil matters of countries that were receiving in peace the Muslims, a part of dar el ‘ahd. Another thing is that some Muslims were ready to argue in this way and to defending it. Especially between peoples who do not know nothing about their schemes, parameters and interests.

A very serious accusation exists likewise in the Islamic doctrine, the takfir, which stems from kfur or ungodliness. With this term is designated unbeliever someone who is or tries to be a Muslim and is to be exiled of the Umma. This term is related to other one, the jahiliyya, which designates the existing barbarism previous to the Islam. On the violent destruction of the Arabic jahiliyya, the Prophet built the incipient Islamic state.

The ulemas, the law doctors, would be the ones to employ the institution of the takfir. To defining those who incur this disgrace and anathema. But the great dispersion of schools and the absence of a common universal orthodoxy (for a religion, the not negotiable only thing is the dogma), have advised that its use should be restricted. Since it might lead, in specially virulent epochs, to an extreme situation of mutual and extensive anathema, which would damage seriously the Umma.

Nevertheless, the Islamic violent fundamentalists, when it has been convenient for them, have not doubted of use the takfir. It happened in the decade of the nineties, in Algeria, between the different fundamentalist groups of the FIS, the GIA and other minor sub trends, that sometimes lasted only while their crazy guide was living. A curious thing was that the origin of many of impassioned were generally the urban poor classes, heiresses of the rural emigration. For whom the religion could have very earthly goals, and not the pious Muslims classic classes and the merchants.

The Koran and the Jihad.

We give a selection of the aleyas of the Noble Koran that treat on the Jihad. We don not use the sunna (tradition) of the Prophet, which can be an object of controversy, about its legal legitimacy, with the Chiís and other minor Islamic groups.

Sura 2, aleya 186 «Do the Holy war for Allah’s reason against those who make the war to you».

2, 187 «Kill them anywhere that you find them and expel them wherefrom they have expelled you (Andalusia, Sicily, the Balkans? But, perhaps did they come first there?)».

2, 189 «Attack them (the unfaithful persons) until there is not presently idolatry and all adoration is given to Allah». It repeats almost exactly in 8, 40 (39).

2, 212 «The war has been prescribed to you and you have taken distaste of it».

2, 214 «The temptation of the idolatry is worse than the slaughter. The unfaithful persons will not stop doing the war to you, while they have not made you resign your religion, if they can».

2, 215 «Those who leave their country and fight in Allah’s path (the Jihad) can wait for His mercy».

4, 7 «Those who obey Allah and to His Messenger will enter in the society of the righteous, of the martyrs, of the virtuosos, whom Allah has filled with His benefits».

4, 74 «That fight in Allah’s way those that change the life in this world, for that in the Last one. And that who fights in Allah’s path, as dies or turns out to be victorious, We will give him an enormous remuneration».

4, 79 «…have exclaimed: Lord, why do you order us the war? …Answer them: The possession of the life here below is small thing; the future life is the real good for those who fear Allah. Here they will not cheat you even in a filament».

4, 105 «And do not weaken in chasing these people. If you feel sorry, also they feel sorry, but you expect from Allah what they cannot hope».

9, 39 «If you do not go to the battle, Allah will punish you with a painful punishment: He will replace you by another people».

9, 92 «The weak persons, the patients, those who do not have means, will not be forced to go to the war, provided that are sincere respect of Allah and His Messenger». (This makes fall practically the obligation of the Jihad in the Umma, which must contribute this way a suitable number of muhaydins).

9, 124 «Oh, believers!, attack the unfaithful persons who surround you: that they always find in you a rough reception».

47, 4 «When you find unfaithful persons, kill them up to the point of doing with them a slaughter and put chains strongly on the captive ones to prevent them from fleeing».

47, 37 «Do not show cowardice and do not call the unfaithful persons to make the peace, when you are the strongest».

All those verses that prescribe and encourage the armed struggle in Allah’s path can be used as absolute, direct and repeated religious “indications” or orders. That employed by an “imam” or preacher, which directs the prayers and Koran readings in the mosque, and which credentials are not so much an exquisite Islamic formation of several years in a credited madrassa (Koran school), but rather to possess an empathy with his community and a certain oratory gift, can turn out to be subversive and incendiary.

(TO BE CONTINUED)


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Enrique Alonso nació en La Habana. Tras el establecimiento del régimen comunista se trasladó a España, licenciándose en Ciencias Químicas en la Universidad de Oviedo.

Es titulado por la Universidad Complutense en Química y Tecnología del Petroleo (dos cursos) y en Logística por la Cámara de Comercio de Madrid (un curso). Ha realizado su labor profesional durante más de 30 años en REPSOL y empresas anteriores, absorbidas posteriormente. Su trabajo se centró en la investigación de lubricantes (Centro de Investigación de la calle Embajadores), el área comercial y la logística de lubricantes (unas 100 mil Tm. al año de productos a granel y envasados, con un presupuesto total de unos 1000 millones de ptas).

Ha sido colaborador en la década de los 80, del diario Pueblo y, a través de la agencia EFE, de diversos diarios españoles e hispanoamericanos en temas de política internacional y militares.

Es autor de la novela “Operación Elefante”, publicada en 1982, que trata minuciosa y extensamente de las operaciones y tácticas de las guerrillas y contraguerrillas en la Angola socialista prosoviética de Agostinho Neto, apoyada desde 1975 por tropas cubanas. 

En 2005 publicó en inglés el ensayo “On the Nature of War”, que es una teoría de la guerra basada en el desarrollo y la aplicación práctica de 10 “sistemas operativos”.

Actualmente es colaborador permanente de la revista española War Heat International.

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