Suicide Bombing

[Maaddeey]

Xiin, Ahlu Sunna-ha waxaa lagu yaqaanna sida Shaykhul Islaam sheegay iney soo xigtaan 'MAA LAHUM WAMAA CALAYHIM', waxaa ila qumman inaad baxthi yar sameyso eed aqwaasha culimada wixii ku soo arooray mas'alada wada keento, hadaadan saas yeeli karinna adi lee waaye!

[xiinfaniin]

^^Shaykhul Azhar a-Sharifah aa haray, Maadeey. Asna haddaan soo xigto wuxuu arrintan ka yiri waa lagu kala tagaa meesha

[Nur]

^^Shaykhul Azhar a-Sharifah aa haray, Maadeey. Asna haddaan soo xigto wuxuu arrintan ka yiri waa lagu kala tagaa meesha

 

Xiinow, meesha waa la isu fadhiyaayee, waxaan u maleynayaa in mar hore Sheikhul Azhar laga wada tagay markuu Fatweeyay in Darbi Lagu Wareejiyo Gaza maatadeeda Yuhuuddu ay kumaanka ka laysay schoolada iyo hospitaaladana ku gubtay. Waxa ila fiican inaad ku ekaatid adillada Culimada macquulka ah ood qaarkood soo xigatay, kuwaasna, waa in la isla meel dhigaa iney xaq yihiin, iyo in addilladooda ay tahay mid wafaqsan muraadka Allah oo ah in diintiisa la dhowro, dadkana laga badbaadsho ciqaab aakhiro iyo mid adduun.

 

 

Nur

[Nur]

Suicide Bombers Die to Attain Justice for Others

 

Terry Eagleton, The Guardian

 

LONDON, 27 January 2005 ” While have been blowing themselves apart in Israel and Iraq, a silence has prevailed about what suicide bombing actually involves. Like hunger strikers, suicide bombers are not necessarily in love with death. They kill themselves because they can see no other way of attaining justice; and the fact that they have to do so is part of the injustice. It is possible to act in a way that makes your death inevitable without actually desiring it. Those who leapt from the World Trade Centre to avoid being incinerated were not seeking death, even though there was no way they could have avoided it.

 

Ordinary, nonpolitical suicides are those whose lives have come to feel worthless to them, and who accordingly need a quick way out. Martyrs are more or less the opposite. People like Rosa Luxemburg or Steve Biko give up what they see as precious (their lives) for an even more valuable cause. They die not because they see death as desirable in itself, but in the name of a more abundant life all round. Suicide bombers also die in the name of a better life for others; it is just that, unlike martyrs, they take others with them in the process. Both believe that a life is only worth living if it contains something worth dying for. On this theory, what makes existence meaningful is what you are prepared to relinquish it for.

 

Blowing yourself up for political reasons is a complex symbolic act, one that mixes despair and defiance. It proclaims that even death is preferable to your wretched way of life. The act of self-dispossession writes dramatically large the self-dispossession that is your routine existence. Laying violent hands on yourself is a more graphic image of what your enemy does to you anyway. At the same time, the bomber forces a contrast between the extreme kind of self-determination involved in taking his own life and the lack of such self-determination in his everyday existence. If he could live in the way he dies, he would not need to die. At least his death can be his death, and thus a taste of freedom. The only form of sovereignty left to you is the power to dispose of your own death.

 

Suicide bombers and hunger strikers are out to transform weakness into power. Because they are ready to die while their enemies are not, they score a spiritual victory over them. The ultimate freedom is not to fear death. If you no longer fear it, political power can have no hold over you. Those with nothing to lose are deeply dangerous. But suicide bombers also cheat their antagonists of the only aspect of themselves that they can control: Their bodies. By depriving their masters of this manipulable part of themselves, they become invulnerable. Nothing is less masterable than nothing. By slipping through the fingers of power, leaving it grasping at thin air, they force it to betray its own vacuousness. It is, to be sure, a pyrrhic victory. But it proclaims that what your adversary cannot annihilate is the will to annihilation. Like the traditional tragic hero, the suicide bomber rises above his own destruction by the very resolution with which he embraces it.

 

Blowing himself to pieces in a packed marketplace is likely to prove by far the most historic event of the bombers life. Nothing in his life, to quote Macbeth, becomes him like the leaving of it. This is both his triumph and his defeat. However miserable or impoverished, most men and women have one formidable power at their disposal: The power to die as devastatingly as possible. And not only devastatingly, but surreally. There is a smack of avant-garde theater about this horrific act. In a social order that seems progressively more depthless, transparent, rationalized and instantly communicable, the brutal slaughter of the innocent warps the mind as well as the body. It is an assault on meaning as well as on the flesh is an ultimate act of defamiliarization, which transforms the everyday into the monstrously unrecognizable.

 

” Terry Eagleton is professor of cultural theory at Manchester University, UK