Terror and terrorism from the perspective of Imamiya jurisprudence (Book)
- abstract
Terror and terrorism from the perspective of Imamiya jurisprudence (in persian:ترور و تروریسم از دیدگاه فقه امامیه) , authored by Morteza Abrian Shahrudi, examines the concepts of terror and terrorism from the perspective of Imamiya jurisprudence across four chapters. The author of the book critiques the misinterpretations of certain terms found in religious texts that may be cited in support of terrorist acts. He elucidates terms such as "irhab" (to instill fear) from a Quranic perspective, demonstrating that it is used in its literal sense rather than the contemporary connotation, which does not provide any endorsement of terrorism within the Quran. Furthermore, the author references additional terms in hadiths, such as "fatk" (surprise killing) and "ghilah" (deceptive murder), arguing that Islam strongly opposes such forms of killing based on several narrations. According to the author, Islam strictly prohibits any form of aggression against Muslims. He further states that the lives of non-believers are inviolable only if they are in conflict with Muslims; otherwise, any terrorist actions against them are condemned. The author supports the legitimacy of suicide attacks for the protection of life, property, honor, and homeland, considering them mandatory in certain situations. He points out that both Shia and Sunni jurists have recognized these operations as permissible in particular instances, regarding them as the most effective means of defending Muslims against external attacks.
A brief review and structure of the book
The book "Terror and Terrorism from the Perspective of Imamiya Jurisprudence," authored by Morteza Abrian Shahrudi, has been published in four chapters by Ava-ye Chalchaleh Publications. In the first chapter, the author explores the definitions, types, and characteristics of terrorism and terror (pp. 9-20). The second chapter focuses on the necessity of combating terrorism (p. 23), identifying it as a violation of human rights (p. 23) and a threat to global peace and security (p. 31). The author emphasizes the importance of state sovereignty in addressing terrorism (pp. 38-42). Additionally, this chapter examines the roots and factors contributing to terrorism and terror, such as poverty, deprivation (p. 49), beliefs and religion (p. 50), and tribal and ethnic prejudices (p. 51). In the third chapter, the author addresses the Quranic and narrative foundations of terrorism (pp. 59 and 65) and discusses the relevant jurisprudential rulings (p. 74). The chapter also articulates the reasons for permitting suicide attacks (p. 99). The fourth chapter is devoted to outlining solutions for preventing and combating terrorism, which include creating a global charter against terrorists (p. 117), combating the financial backing of terrorist groups (p. 145), and eradicating illicit markets (pp. 161-162).
Book evaluation
The book's author, while framing the title as "Terror and Terrorism from the Perspective of Imamiya Jurisprudence," dedicates a significant portion of the text to non-jurisprudential discussions, addressing the jurisprudential aspects of terror and terrorism only in the third chapter. Furthermore, in certain instances, the author uses secondary sources instead of referring to primary texts; for example, instead of citing the dictionary "Sihah al-Jawhari," a contemporary jurisprudential work is referenced (p. 66), and rather than using "Waq'at al-Taf," a source from the 15th century AH is cited (p. 68). Additionally, there are footnotes that lack proper citations (p. 73), and some content appears in footnotes without any references (p. 85).
Terms referenced in relation to terrorism
In the third chapter, the author examines concepts and terminology found in religious texts that some individuals have referenced to portray Islam as a terrorist religion and to justify their violent actions. He refutes these interpretations by providing multiple arguments (p. 59). One such term is "irhab" and its derivatives, which appear in various verses of the Quran, including verse 60 of Surah Al-Anfal (pp. 59-63). The author believes that in the Quran, this word is used in its literal sense of fear and terror, differing from its current usage. He asserts that the interpretation of "irhab" in the Quran carries no negative implications (p. 63). Furthermore, verses such as 151 of Surah Al-A'raf and 32 of Surah Al-Ma'idah explicitly oppose killing without legitimate religious justification; thus, Islam does not endorse terrorist acts in any form (p. 65). Shahroudi highlights specific vocabulary found in religious narratives that could potentially be used to justify terrorist actions. Among these terms are "fatk," which means to ambush and kill a person (pp. 66-70), and "ghileh," which refers to deceiving an individual (pp. 70-73). The author, referencing several narratives, asserts that Islam strongly opposes killing through ambush, deception, and without legitimate religious justification (p. 74).
Defining rules on terror
In the following part of the third chapter of his book, Shahrudi analyzes the rulings on terrorist actions targeting both Muslims and infidels (p. 74).
The assassination of Muslims
The author asserts that Islam respects the lives of Muslims and prohibits any unjustified harm against them (p. 75). He addresses a concern that arises: if Islam is against terrorism, why are there occasions when it permits the execution of individuals considered worthy of death? (pp. 75-76). The author clarifies that there is a distinction between terrorist acts and the execution of those deemed worthy of death; the latter is a punishment in Islam intended to maintain order and address clear violations, carried out by the infallible (PBUH) or a just ruler under specific circumstances. In contrast, terrorist actions are perpetrated out of oppression and without legitimate justification (pp. 76-77). Shahrudi highlights that terrorist activities by Shia and Sunni groups against each other are strictly forbidden, and it is crucial to avoid any actions that could provoke war between them (p. 94). He refers to the terrorist attack on the shrine of Imam Hassan Askari (AS) and mentions that, subsequent to this incident, some Wahhabi jurists issued fatwas that called for the destruction of revered sites, such as the shrine of Imam Hussein (AS). He argues that these fatwas are inconsistent with the interests of the Islamic community (p. 95) and fail to show due respect for sacred places that are not linked to disbelief (p. 96).
The assassination of disbelievers
The author asserts that non-Muslims residing in Islamic countries, who are under the protection of the Islamic state, have their lives, property, and honor respected, similar to the People of the Book, and no one has the right to harm them; thus, terrorist acts against them are prohibited (p. 79). Conversely, non-Muslims who are engaged in conflict with Muslims do not have their lives protected, making them legitimate targets for assassination; however, women, children, the elderly, and the mentally ill are exempt from this ruling. Additionally, the use of weapons of mass destruction is also deemed impermissible (pp. 80-81). According to the author, non-Muslims residing in non-Muslim countries who maintain friendly relations with Muslims and live in peace have their lives respected, provided they do not act against Islam (p. 82). The practice of the Prophet Muhammad (PBUH) supports this notion, as his primary approach towards non-Muslims was one of lasting peace. He would send ambassadors to invite them to peace and coexistence (pp. 82-83) and establish agreements to prevent mutual aggression (p. 84). Verses such as verse 4 of Surah At-Tawbah and certain narrations (p. 85) also emphasize the importance of adhering to treaties and agreements.
Defining rulings on suicide attacks
At the conclusion of the third chapter, Shahrudi discusses the justifications for suicide attacks. He asserts that such operations fundamentally differ from terrorist acts (p. 99), as they are conducted with the intention of protecting life, property, honor, and homeland, whereas terrorist actions aim to undermine Islam and harm human societies (p. 100). According to him, the majority of contemporary Shia and Sunni jurists deem suicide attacks permissible, and in certain instances, even obligatory (p. 99). The author emphasizes that many Shia jurists consider the defense of life, property, honor, and homeland to be permissible, identifying suicide attacks as one of the most effective forms of such defense against aggressors invading Muslim territories (p. 101). This duty is obligatory for all Muslims and does not require the permission of the infallible Imam (p. 102). Furthermore, there are instances where the only means to confront enemies is through suicide attacks, which further substantiates their legitimacy (p. 103).