Martyrdom in Islam – A Brief Conceptual Clarification

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“Abu Barakat Thaqafi has related that the Holy Prophet (saw) said: When two Muslims confront each other with swords and one is killed, both end up in hell. I said: Messenger of Allah (saw), as to the one who kills it is understandable; but why the other? He answered: The other was also eager to kill his opponent.” [1]

“All the soldiers who died in the battle on the Iraqi side were applauded as great martyrs by the Iraqi media. All the Iranian soldiers who died at the hands of the Iraqis were condemned as infidels dispatched straight to hell by the Iraqi media. Exactly the same story was repeated in reverse day in and day out on the other side of the border in Iran. Whenever an Iraqi soldier was bayoneted to death the battlefield resounded with the cry of ‘Allaho Akbar’ (God is the greatest). On which side was Islam? One wonders! All this demonstrates the hollowness of these slogans. The only point which can be proved beyond a shadow of doubt is that the Iraqi and Iranian soldiers who laid down their lives for an apparently noble cause were duped by their leadership. Islam was neither here nor there.” [2]– Mirza Tahir Ahmad.

Introduction

The totality of Islamic beliefs, doctrines and ideologies and their cosmic expressions or manifestations by the contemporary Muslim world occupy a central position in contemporary world socio-religious and political discourse. Particularly critical are such topical discussions on the various extremist re-interpretations of Islamic theological and legal doctrines and their fanatical applications by various radical Muslim individuals, groups and governments at all local, national and international levels.

One of such Islamic doctrines that has been subjected to such extremist re-interpretation and radically applied is the concept of martyrdom in Islam. Observably, as numerous recent events have shown,  whether it was the thousands of young Iranian boys in the Bassidj organization who sacrificed themselves during the Iran-Iraq war in 1980s, the Shia militants in Islamic Jihad that  bombed the U.S. embassy and French barracks in Beirut in 1983, the Hezbollah attacks against Israel targets in southern Lebanon in the 1980s, the 9/11 hijackers flying commercial airliners into the World Trade Center, or during the last five years frequent reports of suicide bombings in Iraq, Afghanistan and Pakistan, Muslims across the world are committing suicide to attack their perceived enemy and become martyrs for their cause.[3] In the same vein, of particular note are the ongoing bloodshed resulting from the protracted Syrian civil war cum ISIS’s militancy, the Saudi-led coalition in Yemen and as well as Boko Haram’s guerrilla war and suicide bombings in the North-East Nigeria. Every case of death resulting from the brutalities perpetrated by each of these bodies is regarded as Islamic martyrdom.

Obviously, the concept of martyrdom as currently being understood and manifested in the contemporary Muslim world presents before us a quite disturbing phenomenon that seriously calls for critical re-assessment and, of course, clarification and re-presentation of what the true Islamic conception of the philosophy of martyrdom is.

Who is a martyr? Or, to put more objectively, who is an ideal Muslim martyr, according to Islam? Can a Muslim suicide bomber be Islamically referred to as a martyr? Similarly, based on true Islamic conception of martyrdom, can the word ‘Islamic martyr’ be applicable to every Muslim soldier,/rebel and civilian who died as a result of any political war, for instance, the ongoing Syrian, Yemen and Nigeria-Boko Haram wars etc?  What fundamental principle and condition define, determine and justify true Islamic martyrdom? This short article attempts a brief conceptual clarification of a subject that is, evidently, being increasingly misconstrued, badly-expressed and abused whether through the so-called contemporary radical Islamist-Jihadists’ martyrdom operations or suicide terrorism, or the various internal civil wars or inter-state political wars being engaged in by some Muslim individuals, groups and governments in the name of Islam.

Concept of Martyrdom in Islam

The Arabic word for martyr, as used in the Quran and in Muslim theology and jurisprudence as well as by major Muslim world languages, is shahid. The word is derived from the Arabic trilateral root verb, shahida, meaning “he witnessed, “he experienced an event personally”, “he was physically present”. According to Cook, the term…..has almost the same semantic field as the Christian word “martyr”, meaning both a “witness’ and “one who dies or suffers because of his beliefs” (and thus bears witness to the truth of those beliefs).”[4] As defined by Kilani, martyr is the name given to those who, in fearless profession of their religion or in an effort of establishing or propagating it, prefer to die rather than abandon it or its teaching or practices. [5] Again, it is similarly defined as somebody who suffers persecution and death for advocating, renouncing, refusing to renounce, or refusing to advocate a belief or cause as demanded by an external party. This refusal to comply with the presented demands results in the punishment or execution of the martyr by the oppressor. The death of a martyr or the value attributed to it is called martyrdom,[6] which, in Arabic, is termed as shahadah.

The doctrine of martyrdom occupies a central place in the theology and history of Islam. As Kilani opines, “The concept of martyrdom in Islam is associated with an all-round effort to make the word of Allah supreme on the surface of the earth. Martyrdom is regarded as the highest form of shahadah, [i.e. witness which a Muslim can make to the religion of Islam.[7] In the words of Kelly: ‘A martyr does not seek to avoid death, but instead take control of his fate, and give his life for a cause worth dying for.’[8] Martyrdom identifies the exemplary ethical model of moral action in a show of struggle (jihad) for the sacred, manifested in the ultimate act of self-sacrifice. The (male) martyr or shahid encounters the sacred by fighting against the enemies of the true religion; and in the process giving up his life in exchange for a higher, celestial existence. In this regard, it is not merely the event of death that identified martyrdom, but the very fulfillment of the duty of obedience to the will of God that brought one to the level of sacred. Martyrdom can also signify the honourable defence of faith, the code of honour which reflects a defensive drive to protect the pietistic themes of virtue.”[9] True, martyrdom is one of the most genuine and sincere ways through which a person can physically give expression to his conviction of, and witness to, the truthfulness of the faith or cause or ideology which he professes or advocates.

It is, therefore, for the above reason that, in the Islamic theology, martyrdom is placed among the four highest spiritual classes that mankind can ever attain, namely: the prophets, the truthful, the martyrs and the righteous. Allah says: “And whoso obeys Allah and this Messenger of His shall be among those on whom Allah has bestowed His blessings, namely the Prophets, the Truthful, the Martyrs, the Righteous. And excellent companions are these.” [10]

Eschatologically, according to Mirza Bashirud-din M. Ahmad, because martyrs lay down their lives for the sake of Allah, therefore they are granted in the next world a special kind of life which is different from, and superior to, that of ordinary believers.” [11] More so, they are given special promise of abundant eternal rewards. This fact is explicitly expressed in the Quranic verse: “Think not of those, who have been slain in the cause of Allah, as dead. Nay, they are living, in the presence of their Lord, and are granted gifts from Him. Jubilant because of that which Allah has given them of His bounty; and rejoicing for those who have not yet joined them from behind them, because on them shall come no fear, nor shall they grieve.” [12] This clearly indicates that the souls of the martyrs are specially bestowed with higher consciousness in the presence of Allah – a consciousness the reality of which transcends ordinary human perception.[13] Other numerous rewards promised to the martyrs are reported in the Prophetic Traditions. Indeed, as noted by Ataul Mujeeb Rashid, “to surrender one’s life in the name of faith for seeking the pleasure of Allah and to remain steadfast under the most trying conditions is indeed a very commendable act.” [14] True, “the reward of goodness,” declares the Quran, “is nothing but goodness.” [15]

Islamic Martyrdom – Principle and Condition

Let us now make an attempt to define the principle and condition that determine which martyrdom merits to be termed as Islamic.

It is pertinent to state that, theologically, Islamic creed establishes the monotheistic belief about God and maintains that the kingdom of heavens and earth belongs to Allah.[16] This premise therefore establishes for Islam its idealistic agenda of ensuring that, just as it is in heaven, the Word of Allah must as well rule supreme in the world through the agency of mankind, whom the Divine Will appointed as the vicegerent of Allah on earth. Thus any struggle [jihad] engaged in towards the realization of this supreme agenda is therefore termed in the Islamic theology as ‘Jihad fee sabeel Allah’ i.e. struggle in the way of establishing the supremacy of the Word of Allah in human life and world.

Since martyrdom is closely associated with Jihad, the above premise therefore provides the principle for determining the true and ideal Islamic shahadah or martyrdom as that whose fundamental principle stipulates that one must be martyred strictly because of one’s faith or belief in Allah,[17] and not for the profession of, or advocacy for, any other worldly ideas; whose basic condition strictly is struggle [jihad] in the cause of Allah [fee sabeel Allah],[18]] not in the cause of any political struggle or nationalistic ideology etc; and ultimately, whose fundamental objective is because one seeks to establish the supremacy of the Word of Allah in the world [litakoona kalimatullah hiyal ‘ulyaa],[19] not for gaining political power or control of territory etc.

Thus, in the Muslim Jurisprudence, the term shahid is technically defined in the light of the above principle and condition. For instance, according to the Shafi’i jurists, the term refers to “one who is killed in fighting unbelievers, facing and not running away, for the raising of Allah’s word….and not for any worldly motive.” [20] Similarly, the Hanbali jurists also reason along the same line of the Shafi’is and elaborate that the term refers to “one who dies in a battle with the unbelievers, whether male or female, adult or not, whether killed by the unbelievers, or by his own weapon in error, or by having fallen off his mount, or having been found dead with no mark, provided he was sincere.” [21] However, it is important to note that, while these technical definitions beautifully enunciate some fundamental principles and conditions that define and determine what an Islamic martyrdom is, they, however, narrow the scope of the term to apply only to battlefield martyrdom, precluding other categories of martyrdom.

The Scope of Islamic Martyrdom

In the Quranic martyrology, martyrs are broadly classified into two: (1) those who are slain in the battlefield in the course of defensive war for raising the word of Allah and not for worldly objective; (2) those who are subjected to persecution and victimization due to profession of their faith and are either killed ultimately or die naturally. The former is referred to in many places in the Holy Quran. For example, a Quranic verse states: “Surely, Allah has purchased of the believers their persons and their property in return for the Heavenly Garden they shall have; they fight in the cause of Allah, and they slay and are slain – an unfailing promise that He has made incumbent on Himself in the Torah, and the Gospel, and the Quran. And who is more faithful to his promise than Allah? Rejoice, then, in your bargain which you have made with Him; and that it is which is the supreme triumph.”  [22]

In the case of the latter type, we have: “And those who leave their homes for the cause of Allah, and are then slain or die, Allah will surely provide for them a goodly provision. And surely, Allah is the Best of providers.” [23] Commenting on this verse, Mirza Bashirud-din Mahmud Ahmad notes thus: “In fact there are two categories of martyrs – “the dead martyrs” and “the living martyrs”. The “dead” martyrs are actually slain in the cause of God while the “living” martyrs live then die a natural death. The verse under comment places both these classes of ‘martyrs” in the same category.”  [24]

These are the only two categories of martyrdom explicitly mentioned in the Holy Quran. However, we do come across expanded definitions of martyrs given in some Hadiths and classical Muslim literature. For example, a Hadith reports the Holy Prophet (saw) as saying that: “Whoever fights in defense of his person and killed, he is a martyr; whoever is killed in defense of his property, is a martyr; whoever fights in defence of his family and is killed, is a martyr; and whoever is killed for the cause of God is a martyr.” [25]

It is thus in the light of such reports that many among both classical and modern Muslim jurists and theologians and even non-Muslim scholars have given a long list of such secondary categories of martyrdom. In his Dictionary of Islam, Hughes writes that “in addition to those two classes of persons namely those who are slain in religious war and those who have been killed unjustly, the rank of shahid is given, in a figurative sense, to any who are in such a manner as to excite the sympathy and pity of mankind.” [26] Mahmud M. Ayoub treads the same line and rationalizes that, “at least in early Islam, the application of the term martyr was not limited to the person who is killed in the way of God on the battlefield. Martyrdom is an act of jihad (striving) in the way of God. Jihad, however, contrary to the common view held in the West, is not simply militance, more basic is the jihad against the evil in one’s own soul and in society. It is this inner purity resulting from the jihad of the soul that creates the right intention of serving the cause of truth in whatever way possible. In addition to dying in defense of one’s faith, property, or life, therefore, the act of falling off one’s mount, dying of snakebite, or drowning is also regarded as martyrdom. Likewise, he who dies from a stray arrow or bullet, or from his house collapsing down upon him, is considered a martyr. Even those who die of the plague or a stomach ailment, or a woman who dies in childbirth, are considered martyrs. The famous traditionist, Ibn  Abbas, is said to have declared: “A man dies in his bed in the way of God, yet he is a martyr.” [27]

Similarly, it may not be out of place to also note that, in the Sufi conception, the term “living martyrs”, is also defined as to ‘include those who, having joined the “greater d-jihad”, successfully fight their nafs (self). The Sufi author Abu Abd al-Rahman al-Sulami (d. 412/1021) declares that the battlefield martyr is a shahid only externally (fiz zhahir); the true martyr (fi ‘l-haqiqa) is he whose nafs has been slain while he continues to live in accordance with the Sufi rules.[28]

It should however be noted that there is no direct reference for this secondary category of martyrs mentioned in the Quran. It is perhaps on this note that Goldziher rationalizes that: “the addition of these categories was designed to temper the fanatical rush to martyrdom that was common in the early days of Islam. By installing other categories, the Prophet and his wiser contemporaries perhaps sought to teach the new Muslims that faith and perseverance in everyday life could also lead to the same reward as battlefield heroics.”[29] ‘Nevertheless’, concludes Mahmud M. Ayoub, ‘in spite of all this, the true martyr is he who is slain in the way of God.” [30]

In view of the foregoing, a categorization of martyrdom with few examples from various historical manifestations may be necessary for the purpose of ensuring proper clarification and understanding. Three categories of martyrs have been distinguished by Muslim theologians and jurists: (1) martyr of this world and the Hereafter (2) martyr of the world to come (3) martyr of this world.

  • Martyr of this world and the Hereafter

Martyrs of this type include:

[a] One who is slain in the battlefield while engaging in defensive war for no other reason but that “the word of God be uppermost.” i.e. a martyrdom that is purely achieved fee sabeel Allah – in the cause of faith or in the way of Allah. Such a martyr is to be buried in his clothes, without washing or shrouding – ordinarily, necessary rites for the dead.

Muslim tradition has recorded the names of numerous battlefield martyrs who died during the Prophet’s lifetime; they include members of his immediate family, such as his paternal uncle Hamza b. ‘Abd al-Muttalib (known as sayyid al-shuhada) and his cousin Ja’far b. Abi Talib.

Here, a note on the justification of this category of martyrdom as sanctioned by Islam is necessary. Some non-Muslim writers on Islamic martyrdom have maintained that, historically, the killing of persons for their beliefs has not been the norm in Islam. Rather, what has always been the case in the Muslim history were the battlefield martyrs resulting from the various Muslims wars which they engaged in not just for the reason of defending their religion against attacks from opponents, but for enforcing it upon people and/or for expanding their territories. Clearly, this misconception is due to certain misunderstanding that has been woven around the rationale behind the early wars engaged by the Holy Prophet and his companions during the formative stage of Islam.

For instance, in a paper on comparative study of martyrdom in Christianity and Islam, published by the Westminster University, Harrow, the author identified two basic categories of martyrdom as: (1) passive martyrdom which means to die for truth, refusing to give up your faith, for resisting compromise peacefully, without resorting to violence or physical retaliation; (2) active martyrdom which is to die while fighting for truth, to die in battle, to die while inflicting violence on those  who refuse to accept your version of the truth.(31) [p. 4] But while passively conceding to the fact that Islamic martyrology embraces the former, he however goes further to state that: “In the early part of his career as a prophet in Mecca, Muhammad seems to have been a figure of courage who was willing to die for the message he was preaching. Later, the opportunity to go to Medina presented itself and while there, a new view of martyrdom emerged. While in Medina, Islam took on the nature of both a religious and political movement. Muhammad turned to using force of arms to extend the political power of this movement. During this period, the view clearly emerged that those who died in battle for Islam should be considered martyrs, not just those who were killed for refusing to give up their faith in Islam.[32]

It may be noted that the first commandment that sanctions Muslims’ engagement in defensive war against their persecutors and opponents is contained in the Quranic verse:

“Permission to fight is given to those against whom war is made, because they have been wronged – and Allah indeed has power to help them – Those who have been driven out from their homes unjustly only because they said, ‘Our Lord is Allah’ – And if Allah did not repel some men by means of others, there would surely have been pulled down cloisters and churches and synagogues and mosques, wherein the name of Allah is oft commemorated….”  [33] Commenting on this verse, Freamon opines: “This verse is the genesis of the concept of the military jihad. It clearly offers normative justification to Muslims for waging war in the exercise of the collective right to self-defense and it brings the Islamic conception of defensive war into close alignment with traditional Western “Just War” doctrine.” [34]

Furthermore, it was in the light of such rationales as mentioned in the forgoing verses that Mirza Ghulam Ahmad  succinctly concludes that wars in Islam fall under three categories: i) Defensive war – war by way of self-protection; ii) Punitive war – blood for blood; iii) War to establish freedom – to break the hold of those who kill converts to Islam.[35] Similarly, in his Muslim Conduct of State, Professor Muhammad Hamidullah, traces both the backgrounds and the rationale behind each of the wars the Holy Prophet engaged in. He succinctly elaborates: This refers to the Prophet and other Muslims who had taken refuge in Madinah and were still being harassed by the Meccans in many ways. They addressed, for instance, an ultimatum to a Madinite magnate ‘Abdullah ibn Ubaiy, either to fight and kill or expel the Prophet, or they would attack Madinah. Many Traditions bears witness to the fact that in the early days after the migration of the Prophet, the Muslim community of Madinah lived such a precarious life that they used to sleep in full war-kit. Another instance is provided by the expedition against Dumatl-Jandal in the year 5H., where the local chieftain, Ukaidir, was molesting the caravans going from the north to Madinah. The attack on Kaibar is an instance of nipping war in the bud. The battles of Uhud and Khandaq were defensive. Hunain was preventive even as that of Banul-Mustaliq. The attack on Ta’if was the continuation of the battle of Hunain. Badr was for reprisal.” [36]

Thus, it is understandable from the above that the Qur’anic legislation on defensive war which resulted in the move from the passive martyrdom to active martyrdom only reflects the dynamism of a divine religion such as Islam.

[b] Those killed for their beliefs or are victim of persecution, torture and death

Although, preponderance of Muslim theologians and jurists has classified this type of martyrs under the category of martyrs of the world to come only, I see no justification for this classification. This is, firstly, because, as shown before, this class of martyrs is directly mentioned in the Quran, and, secondly, because it is justifiable enough for one’s death to qualify as a veritable witness to the truthfulness of a belief both in this world and the Hereafter, if, one is persecuted to death while, though, maintaining the policy of quietism or non-resistance and thus refuses to fight back the persecutor. Thus, it is in this light that Mahmud Ayoub maintains that: “the true martyr…. is he who is free from any other motive but that witness. While the ideal martyr in Islam is the one who falls on the battlefield, actual fighting is not an absolute requirement for martyrdom. Islam, moreover, has its martyrs who silently and bravely endure torture and death.” [37]

As Cook observes, it is important to note that this class of Muslim martyrdom is almost as old as Islam itself.   The first Muslim martyrs appear shortly after the preaching of Islam in Mecca during the early seventh century. These seventh century martyrs were by and large Muslims in weak positions, usually under the authority or influence of polytheists. Under pressure from these authorities, the martyrs, when given the choice of giving up their faith or submitting to torture and sometimes death, choose the latter.” [38]

Thus, as Islamic history tells us, during the early years of Muhammad’s mission, Sumayya, the mother of ‘Ammar b. Yasir (who himself fell at Siffin), is said in some reports to have been stabbed to death by Abu Jahl after she had openly embraced Islam; some say that she was the very first martyr in Islam. Again, an example from the time of the mihna [a great ordeal that occurred during the medieval period of the history of Muslim theology] is that of Ahmad b. Nasr al-Khuza’i, who refused to acknowledge that the Quran was created and was beheaded in 231/846 by order of the caliph al-Wathiq. Among Sufis, the most renowned martyr is al-Hallaj [39]

In our modern times,  good examples of true and ideal Islamic martyrs of this world and the world to come can be seen in the members of the Ahmadiyyah Muslim community who are been persecuted and victimized and martyred nearly on daily basis in different parts of the world ranging from Pakistan [majorly] to Indonesia and Bangladesh etc. As a matter of fact, right from 1901 and 1903 when the first Ahmadi Muslim martyrs, the two Afghan divines, Mian Abdur-Rahman strangled to death by the order of King Abdur-Rahman Khan, and Sahibzada Sayyid Abdul-Lateef stoned to death by the order of King Habibullah Khan,[40] up to the present time, hundreds of Ahmadi Muslims have been martyred by various anti-Ahmadiyya Muslim individuals, groups and states. The worst of these fatalities recorded so far, evidently, was the Friday, May 28, 2010’s coordinated simultaneous attacks on two Ahmadi Muslim mosques in Lahore, Pakistan which saw a total of 86 members of this peaceful Muslim Community martyred while 116 others were left injured.[41]

It draws humanity’s sympathy watching how this Muslim Community steadily adopts the policy of non-resistance by which its members only resist compromise peacefully without giving up their faith, and silently endure torture and death without resorting to violence or physical retaliation. It is however to be noted that while, although, a number of reports on this persecution have been commissioned by various International Communities [e.g. the 2014 Report jointly commissioned by the Asian Human Rights Commission and International Human Rights Committee, and the twain Reports 2007 and 2010 commissioned by the UK Missions led by Lord Eric Avebury, the Vice-Chair, Parliamentary Human Rights Group, UK], the situation has persisted unabated even as members of the Community continue to be victims of a staunch persecution that has been widely described as systematic and extensive and, the Jamaat Ahmadiyya itself, as a beleaguered community.[42]

(2) The martyr of the world to come

This refers to persons who die violently. Martyrs of this type include:

[a] Those murdered while in the service of God.

Foremost among them are the caliphs Umar, Uthman (who is sometimes regarded as a battlefield martyr) and ‘A1i. Among the Shias, the most prominent of martyrs are the Imams, with Husayn in particular occupying a unique position. He has traditionally been regarded as having sacrificed himself in order to revive the Prophet’s religion and save it from destruction; yet he has also been seen (particularly in recent years) as a battlefield martyr to be emulated for his willingness to fight for justice against all odds. Also described as martyrs of the world to come are those executed by a ruler for enjoining him to do what is proper and forbidding him from what is reprehensible (al-amr bil-ma’ruf wa’l-nahy ‘an al-munkar) [43]

[b] Those who die through disease or accident

Early collections of Hadith specifically mention victims of the plague (ta‘un), of pleurisy or of an abdominal disease (diarrhoea or colic), those who drown, die in a fire or are struck by a falling house or wall, and women who die in childbirth; other forms of death were added at a later date. According to al-Baji, the elevation of these persons to the rank of martyrs is divine compensation for the painful deaths which they suffer.[44]

(3) Martyr of this world

This refers to one who dies or is killed for a worldly cause other than that of faith i.e. for political reasons etc. Strictly speaking, such martyrs of this kind are not within the boundary of the true and ideal Islamic martyrdom which stipulates strict condition of being killed because of one’s profession of belief in God and struggle for the supremacy of His Word on earth.

Islamic Martyrdom and the Falling Muslim Soldiers/Rebels and Insurgents

Here, another issue that should be addressed too concerns the question of the qualification of the deaths of such Muslim soldiers, rebels and insurgents to be regarded as Islamic martyrdom.

In this respect, it should be noted that according to the Shia jurisprudence, as the Zaydis and Imamis maintain that the bughat (rebels) are unbelievers, since they rose against a legitimate ruler; hence those who fall while fighting them (such as All’s supporters in the battles of the Camel, Sifffn and al-Nahrawan) are considered to be battlefield martyrs. Sunni scholars generally regard the bughat as erring Muslims and treat those who fall while fighting them as the victims of injustice. For some Hanbalis, Hanafis and Shafi’is, this is sufficient grounds for according them the status of battlefield martyrs; while those who hold that such a martyr must have died in a war against unbelievers maintain that victims of the bughat are shuhada^ al-akhirac i.e. martyrs of the world to come.[45]

Here, this writer begs to maintain a rather contrary stance against the above verdicts and submits that, in the light of the fundamental principle and condition laid down by the Quran for determining the true Islamic martyrdom as previously discussed, one can confidently state that any death occurring from such civil wars, rebellions and insurgences within Muslim countries or inter-Muslim state wars which are not strictly based on the normative principle of self-defense war in the face of religious persecution in the cause of Allah but are rather driven by political or other worldly objectives, cannot be said to qualify as Islamic martyrdom. At best, one can only refer to such falling soldiers or rebels or insurgents [depending on whichever of these groups is the actual victim of injustice and, therefore, fighting on the just cause] as martyrs of this world only. Clearly, to raise the status or value of such martyrdom to that of the ideal Islamic martyrdom would be contradictory to the Quranic principle which strictly stipulates that true and ideal Islamic martyrdom can only be achieved when one is persecuted and killed strictly due to one’s profession of belief in Allah or is slain while fighting to defend the cause of Allah against external offensive attacks from the disbelievers.

The present day application of Islamic martyrs on those falling soldiers by their respective governments or on those Muslim rebels/insurgents by their respective groups has gradually emerged largely against the backdrop of the medieval Muslim rulers and jurists’ theological and legal views which often gave Islamic colouration to most of the wars that took place during such epochs. It is due to this fact that Kohlberg aptly concluded that, “the increasing importance attached to the defense of the border areas led to the elevation of fallen murabitun (Muslim soldiers) to the rank of martyrs.” [46]

However, it is germane to note that with the establishment of the Muslim empire in the centuries which followed the era of the Holy Prophet and the Rightly Guided Khulafa and ‘especially,’ says Cook, “after the great Muslim conquests of the seventh and eighth centuries, Islam became closely associated with power, and for the most part, Muslims were not martyred solely for their faith.” [47] This is because, with the exception of the intervening crusades and the Mongol’s invasion of the Muslim empire, most of the battles that took place during these periods were not primarily inspired by defense of the faith in the face of religious persecution on the part of the neighboring states.

Contemporary Radicalists’ Martyrdom Operations or Suicide Terrorism: Any Islamic Justification?

In answering the above poser, it is pertinent to begin with the note that in the medieval period of Muslim history, a pseudo-Muslim group known as the Assassins that flourished between eleventh and thirteenth centuries were reputed to have practiced suicide terrorism. The name was given to the group from the drug harshish that the group used ritually in carrying out their murderous expeditions on state officials. The group members were noted not to fear death but welcomed it. The Hezbollah of Lebanon has been noted to have re-invented martyr/suicide terrorism in 1983 in its attack on US embassy, US marine barracks and French paratroop barracks in Lebanon killing more than 300 civilians and military personnel. Other groups that have adopted it include: Tamil Tiger in Sri Lanka, the Japanese Kamikazes, and in more recent times are Isreal/Palestine groups, Chechnya rebel, the Taliban of Pakistan and Afghanistan, Al-Shabab of Somalia, Boko Haram of Nigeria, Al-Qaeda in Arabia Peninsula and al-Qaeda in the Maghrib. [48]

While there seems to be a universal consensus among Muslim scholars with respect to the Quranic and Prophetic prohibition of suicide, unfortunately, the debate over where the line is between committing suicide and achieving martyrdom by intentionally dying for your cause has never been adequately delineated. Sufi scholar al-Ghazali (d.1111) seems to have extended the boundaries when he wrote that it is acceptable for one to intentionally take action that leads to his own certain death, as long as he has the intention of creating terror in the hearts of the enemy. Other scholars took a similar position, requiring only that such actions be beneficial to Muslims in general.[49]

Frankly speaking, however, as against the above position, one can confidently maintain that there can never be any point of convergence between the true Quranic concept of ideal Islamic martyrdom as previously expounded and the radicalists’ concept and practice of suicide terrorism or martyrdom operation which, as defined by Freamon, who termed it as “self-annihilatory violence,” is meant to describe violent behavior by a jihadist actor who intends to take his own life in the furtherance of a jihadist objective and equips himself, in advance, with the technological means to accomplish the dual result of inflicting severe injury, including loss of life, on his adversary and destroying himself in the process.[50] Furthermore, the term, according to Cook, ‘is often referred to as the weapon of the weak and poor against stronger opponents. The process is deceptively simple: choosing a vulnerable target; preparing a martyr, who has usually volunteered for the job; indoctrinating him or her; providing that person with the explosives needed and the means to arrive at the target; and then making certain that it is difficult for investigation to find the true perpetrators.’[51]

It is important to note, as Freamon has aptly declared, that “current justifications for self-annihilatory violence are instead the result of a major reinterpretation of the theology and religious law on martyrdom and the military jihad advanced by Shi’ite theologians and jurists in Iraq and Iran between the mid-1960s and the late 1970s.” [52] Prominent among such Shia scholars were Ayatollah Taleqani, Dr. Ali Shariati, Nimatollah Salihi Najaf-abadi, Ayatollah Khomeini. Particularly, having invented a typology of Imam Husain’s martyrdom, which they re-interpreted as a self-imposed kind of martyrdom, they therefore went ahead to propound a new concept of martyrdom which sanctions self-annihilation, a suicide martyrdom which does not see martyrdom as shahadah i.e. a death unjustly and violently inflicted upon Muslim faithful by their opponents, but, as istishhadah i.e. one which the former personally desire for themselves. For instance, in his Martyrdom: Arise and Bear Witness, Dr. Ali Shariati, discusses Imam Husain’s martyrdom in anthropological, theological and juridical terms thus:“But in our culture, martyrdom is not death which is imposed by an enemy upon our warriors. It is a death which is desired by our warrior, selected with all of the awareness, logic, reasoning, intelligence, understanding, consciousness and alertness that a human being has. Look at [Husain]….He is an unarmed, powerless, and lonely man. But he is still responsible for the jihad. He has no other means except to die, having himself selected a ‘red death.” [53]

In another speech, delivered in the Grand Mosque in Tehran the day after Ashura, 1970, Dr. Shariati explained why Husayn’s martyrdom was conceptually different from other Islamic martyrdoms: “At any rate, in the history of Islam, for the first time, Hamza [the  Prophet’s uncle killed in battle at Uhud] was given  the title Sayyid al-Shuhada [the Master of Shuhada]. The same title was later primarily applied to Husayn. Both are Sayyid al-Shuhada but there is a fundamental difference between their shahadat. They are of two kinds which can hardly be compared. Hamza is a mujahid [jihad warrior] who is killed in the midst  of jihad, but Husayn is a shahid who attains shahadat before he is killed…..A shahid is a person who, from the beginning of his decision, chooses his own shahadat, even though months or even years may pass. If we want to explain the fundamental difference between the two kinds of shahadat, we must say that, in Hamzah’s case, it is the death which chooses him. In orther words, it is a kind of shahadat that chooses the shahid. In Husayn’s case, it is quite the contrary. The shahid chooses his own shahadat. Husayn has chosen shahadat, but Hamza has been chosen by shahadat.” [54] In the same vein, in 1968, Ni’matollah Salihi Najaf-abadi, a student of Khomeini, published a pamphlet, in Persian, entitled Shahid-e Javid [The Eternal Martyr], interpreting Husayn’s martyrdom at Karbala as a political uprising to be emulated by all Shia.” [55]

However, it must also be noted that, like the Shias, a number of radical Sunni Muslim scholars and Jihadists have also, through a number of fatwas (religious edicts), followed suit in the same trend of re-interpreting the doctrine of martyrdom. In general, these fatwas speak of the attacks against Islam and the need for Muslims to use any efforts to repel them. For Quranic support they usually cite 2:205, “And some people sell themselves for the sake of Allah,” a verse that is rarely found in the classical jihad literature, with the interpretation that allows for the possibility of dying for the sake of God. (One should note, however that the use of this verse is weak and really does not support much more than martyrdom in battle). The more detailed fatwas usually cite examples of fighters from the time of the Prophet Muhammad. These fighters are cited for their willingness to attack an enemy in an extraordinarily brave or suicidal fashion. None of the fatwas seem to consider the differences between these stories and an actual suicide attack as is known during contemporary times. As mentioned above, the legal category cited in support of suicide attacks is that of the single fighter charging a larger number of enemies.[56]

In actual fact, this new conception of martyrdom challenges traditionally strong and universal Islamic prohibitions against suicide and represents a profound shift in the practice of Islamic theology and law, particularly the theology and law of the military jihad.[57] This is because, jihad, despite the way it is commonly portrayed in the media (and in the colloquial usage), is not an unrestricted form of warfare. The basic goal of jihad is to raise the Word of God to the highest, and in order to accomplish this, jihad must be qualitatively different from other forms of warfare. Goals such as fame and wealth are enough to disqualify the Muslim from waging true jihad, and the fighter is encouraged to examine his own intentions in order to make certain that when he fights he is fighting with the purest intentions. Muslim religious literature is full of descriptions of jihad and includes a number of boundaries that must be observed in order for the warfare to be jihad and for the martyr to be granted the title of shahid. These boundaries include the process of declaring war, as well as making certain that the enemy knows what the war is about and under what terms it can be concluded. Other boundaries include fighting only combatants, making certain that specific implements of mass slaughter are avoided in battle and ensuring that the captives taken during the campaign are treated humanely. [58]

In fact, while conceding to the definition that, “Suicide bombing or martyr terrorism is someone giving his life in attempt to destroy or kill their targets or opponent,” Kilani aptly concludes that, “it is apparently clear from Islamic sources that no act could be done for egoistic purpose and still be considered Islamic or acceptable.”[59] Similarly, after critically examining the underpinning objectives of those radical suicide bombers, the renowned Nigerian Ahmadi Muslim scholar, Dr. Saheed O. Timehin succinctly laments thus, “it is however glaring that personal drives for vengeance or political ends have often been clothed in the garb of religion to motivate volunteers who are mostly unmarried, in their teens, and in their 20s.” [60]

It may not be out of place to again refer to Kilani who quoted Pape as opining that “taproot of suicide terrorism is nationalism” not religion and that it is “an extreme strategy for national liberation.” It is this perspective that the local communities are persuaded to re-define acts of suicide and murder as acts of martyrdom or self sacrifice on behalf of the community. In choosing target of attack, suicide terrorism is calculated to target states viewed as especially vulnerable to coercive punishment. They attack consistently the capital city of state or important towns to send message to the people that the government cannot protect them. If the government cannot protect the capital cities, it is clearly incapable of protecting other cities and town. This explains why most of the attacks were against military and political targets such government buildings, police convoys, police stations, recruiting stations and Western combat troops. The attacks against mosques and churches are meant to undermine the people’s confidence in the states and Federal government especially on their ability to maintain order. The attacks also assist the insurgents to exacerbate inter-religious strife and tension which conforms to the strategic logic of suicide terrorism of undermining the government in order to establish their rule over the people. Suicide operation was considered by many African people as alien to them. However, the strength of Boko Haram in its adoption of martyr terrorism as a campaign strategy indicates that terrorists learn from each other; the spread of the method is therefore neither irrational nor surprising.” [61]

Conclussion

In view of the foregoing exposition, it is obvious that the fundamentally true and ideal Islamic martyrdom as sanctioned by the Holy Quran and the Holy Prophet is the one which is attained principally as a result of peaceful profession of, adherence to and advocacy for one’s faith in Allah; conditionally, because one is engaging in struggle [jihad] to defend the cause of Allah; and objectively, because one desires to establish the supremacy of the Word of Allah on earth.

Thus, we can safely conclude with full conviction that there is no valid Quranic and Prophetic evidence which provide sanction and justification for conceiving or depicting as fundamentally Islamic martyrdom (1) the deaths of Muslim soldiers, rebels and insurgents who fall in the course of political wars waged for gaining political power or other worldly objectives; (2)  the martyrdom operations or suicide terrorism being perpetrated by various so-called Muslim Jihadist/Islamist groups of Al-Qaida or the ISIS or the Al-Shabbaab and Boko Haram etc. For, really, a Jihadist might have reasons for embarking on a suicide bombing mission to kill unsuspecting, non-combatant and innocent civilians, but there can be no Islamic moral justification for such an act; and it would be grossly wrong to confuse the two: reason and justification.

 

By: Al-Hafiz Yunus Omotayo, Lokoja, Kogi State, Nigeria

 

References:

  • Muhammad Zafrulla Khan, Garden of the Righteous, 1996, Islam International Publications Ltd, p. 2] [Bukhari and Muslim, Abu Musa AL-‘Ash’ari, p.2
  • Ahmad, Mirza Tahir, Murder in the Name of Allah, 1990, Lutterworth Press Cambridge, UK, p.109
  • Kafeyan, F. Kelly, Sunni and Shia Martyrdom, A Comparative Analysis of Historical and Contemporary Expressions, 2010, p.1
  • Cook, David Bryan, Radical Islam and Martyrdom Operations: What should the United States Do?, 2004, The James A. Baker 111 Institute for Public Policy of Rice University, p. 11
  • Kilani, Abdlrazaq, Martyrs or Terrorists: Suicide Bombing in Islamic Hermeneutics, 2015, International Journal of Sociology and Anthropology, p. 100
  • wikipeadia/martyrdom date accessed: 11/10/2016
  • Kilani, et al, p. 99
  • Kafeyan, et al, p.11
  • Rahimi, 2004, quoted by Kilani, et al, 100-101
  • The Holy Quran ch. 4:70
  • Ahmad, Mirza Bashirud-din Mahmud, The Holy Quran with English Translation and Commentary, 2002, Nazarat Nashro Ishaat, India, vol. 2 p. 474
  • The Holy Quran, ch. 3: 170-171
  • The Holy Quran,ch. 2:155
  • Ahmad, Mirza Ghulam , Tadhkiratush- Shahadatain, Narrative of Two Martyrdom, The London Mosque, UK, 1984, Foreword
  • The Holy Quran, ch. 55: 61
  • The Holy Quran ch. 2:256
  • The Holy Quran, ch. 22:45; 85:9
  • The Holy Quran, ch. 4:77
  • The Holy Quran, ch. 9:40; Sahih Bukhari and Muslim
  • Mughni al-Muhtaaj (1/350) and see Fath al-Bari (6/129)
  • Kash-shaf al-Qina’, 2/113. See also Al-Mughni (2/206)
  • The Holy Quran, ch. 10:110
  • The Holy Quran, ch. 22:59
  • Ahmad, Mirza Bashirud-din Mahmud, et al, vol. 4, p. 1764
  • See Suyuti’s alphabetical dictionary of traditions (‘Jam’u al-Jawami’), vol. 4, under the caption ‘man’ on the authority of Abdurrazaq and others
  • Hughes, Thomas Patrick, Dictionary of Islam, 1995, Munshiram Manoharlal Pvt Ltd, India p. 327-328
  • Mahmud M. Ayoub, Martyrdom in Christianity and Islam, ACLURM002822, p. 71
  • Kohlbery E. in: Encyclopedia of Islam, 1997, Leiden Brill, Nertherland, vol. 9, p. 206; Mandhidi al-^drifin, E. Kohlberg, in JSAI, I [1979], p. 30
  • Freamon, Bernard K., Martyrdom, Suicide, and the Islamic Law of War, 321
  • Mahmud M. Ayoub, et al, p. 69
  • Martyrdom in Christianity and Islam, published by Wesminster University, Harrow 030408, p.4
  • Ibid, p. 2
  • 22:45-46
  • Freamon, et al p.302
  • Ahmad, Mirza Ghulam, Jesus in India, Islam International Publications Ltd, Nigeria, 2006,p.11
  • Muhammad Hamidullah, Muslim Conduct of State, 1977, Muhammad Ashraf, Pakistan, p.168
  • Mahmud Ayoub, et al, p. 75
  • Cook, et al, p.1
  • Kohlberg E. in: Encyclopedia of Islam, 1997, Leiden Brill, Nertherland, vol. 9, p. 205, under the entry: ‘Shahid’
  • See Ahmad, Mirza Ghulam , Tadhkiratush- Shahadatain, Narrative of Two Martyrdom, 1984, The London Mosque, UK
  • See the Report titled: A Beleaguered Community – On the Rising Persecution of the Ahmadiyya Muslim Community, jointly commissioned by Asian Human Rights Commission and International Human Rights Committee
  • ibid, cover page
  • Kohlberg E. in: Encyclopedia of Islam, 1997, Leiden Brill, Netherland, vol. 9, p. 205, under the entry: ‘Shahid’
  • Ibid, vol. 9, p. 205
  • Ibid, vol. p. 205
  • ibid, p. 205
  • Cook, et al, p. 1
  • Kilani, et al, p.101
  • David Brian Cook, quoted by Kafeyan, et al p. 18
  • Freamon, et al p. 309
  • Cook, et al, p. 8
  • Bernard K. Freamon, Martyrdom, Suicide, and the Islamic Law of War, p.303-304
  • Freamon, et al, p342
  • Freamon, et al, p.343
  • Freamon, et al, p.338
  • Cook, et al, pp. 5-6
  • Freamon, et al, p.303-304
  • Cook, et al, 2-3
  • Kilani, et al, p. 102
  • Timehin, O. Saheed, In Search of Peace, 2010, p. 20
  • Kilani, et al, p.105

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    Major highways, such as Interstate 15, connect the city’s many neighborhoods, making
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    The Bellagio Conservatory & Botanical Gardens offers an ever-changing display
    of flowers and plants, making it a favorite spot for families to visit.
    The Fountains of Bellagio is another popular attraction, featuring an incredible
    water show that is synchronized with music and lights.
    AREA15 is an immersive experience that blends art, technology, and
    creativity, providing students with an opportunity to explore new
    forms of expression. The Fremont Street
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    For more specialized tutoring, such as ACT/SAT prep or study skills coaching, costs can range higher.
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    Vegas benefit from the individualized instruction that Smartee Spots offers.
    In a city where competition is fierce, having access to personalized
    tutoring gives students an edge and sets them up for future success.

    Smartee Spots is based in Las Vegas, Nevada, a city founded on May 15, 1905.
    Known globally for its vibrant nightlife and entertainment, Las Vegas
    is home to 656,274 residents and boasts 240,462 households.
    While the city’s attractions draw millions of tourists each year, the local population includes families and students who prioritize education. One interesting fact about Las Vegas is that despite its reputation as
    a vacation hotspot, it has an increasingly thriving academic community.
    Interstate 15, a major highway, runs through
    the heart of the city, connecting families in neighborhoods like Eastland Heights and
    Desert Shores to Smartee Spots’ tutoring services. This connectivity makes it easy
    for parents and students to access educational support no matter where they live in the city.

    The cost of tutoring in Las Vegas varies depending on the type of service provided, but families typically spend
    between $30 and $75 per hour for high-quality tutoring. More
    specialized services, such as ACT/SAT prep or in-home tutoring, can range higher.
    The desert climate of Las Vegas also plays a role in how tutoring
    is conducted, with scorching summer temperatures that often exceed 100°F.

    During these hot months, many families opt for online tutoring sessions to avoid the extreme heat, while cooler winters make in-home tutoring a comfortable
    option. The flexibility of Smartee Spots, offering both online and in-home tutoring services, ensures that students can receive help year-round, regardless of the weather.

    Las Vegas is home to some truly unique points of interest that serve both entertainment and educational purposes.

    AREA15 is an immersive playground for art and
    creativity, offering an interactive environment where students and families can explore exhibits blending technology and design. Aliante Nature Discovery
    Park is a family-friendly spot where visitors can learn about
    local wildlife and nature. The Bellagio Conservatory & Botanical Gardens offers rotating exhibits of stunning floral
    displays, providing educational value about horticulture and seasonal plant life.
    The Fountains of Bellagio is a world-famous spectacle
    of water, music, and lights that showcases choreographed displays
    for visitors and locals alike. Fremont Street Experience is a lively
    pedestrian mall that features an overhead light
    show and numerous attractions for visitors of
    all ages. These points of interest highlight the diversity
    of Las Vegas beyond the Strip, offering educational opportunities alongside entertainment.

    For families in Las Vegas looking for the best academic support, choosing Smartee Spots is a smart decision. The personalized attention each student receives through one-on-one tutoring ensures that
    their unique academic needs are met. Smartee Spots offers flexible options, including both online and in-home tutoring, making it convenient for families
    to access educational support no matter where they are located in the city.

    With a focus on custom learning plans, homework help, and test preparation, Smartee Spots provides students with
    the tools they need to succeed in school and beyond. In a city as competitive as Las Vegas, Smartee Spots stands out as a trusted resource for parents who
    want to invest in their child’s future.

    In the vibrant city of Las Vegas, providing students with academic support is
    crucial for their success. Smartee Spots is a top-rated tutoring service that offers a variety
    of educational services for students in neighborhoods like East Las Vegas and Glen Heather Estates.
    Private tutoring plays an important role in helping students
    overcome academic challenges and improve their performance in school.

    Smartee Spots offers one-on-one tutoring, homework
    help, and subject-specific instruction that is customized
    to meet the needs of each student. The individualized attention students receive through private
    tutoring not only improves their grades but also boosts
    their confidence and motivates them to excel in their studies.
    In a fast-paced city like Las Vegas, Smartee Spots ensures that students stay on track with their education.

    Las Vegas, Nevada, founded on May 15, 1905, has grown into a city
    of 656,274 people and 240,462 households. While it is known for its entertainment, Las
    Vegas is also home to a community that values education and academic excellence.
    Major highways, such as Interstate 15, connect the city’s many neighborhoods, making it easy for families to travel to and from tutoring sessions.
    In neighborhoods like Bonanza Village and Bracken, students have access to the academic support they
    need through Smartee Spots. The city’s commitment to education is evident in the growing number of schools and academic programs available to its residents, and Smartee Spots is proud to be a part
    of that commitment.

    The cost of tutoring services in Las Vegas can vary based on the subject, level of
    expertise, and the type of instruction provided. On average,
    families can expect to pay between $30 and $75 per hour
    for quality tutoring services. More specialized services, such
    as test preparation or academic coaching, may cost more.
    The climate in Las Vegas also plays a role in how tutoring services
    are delivered. With hot summers that often reach over 100°F, many families prefer online tutoring during the hotter months, while in-home
    tutoring becomes more popular during the cooler
    winter season. Smartee Spots offers both options, ensuring that students receive the academic support they need,
    regardless of the season or weather.

    Las Vegas is known for its many attractions, which provide both entertainment and educational opportunities for residents and visitors.
    The Bellagio Conservatory & Botanical Gardens offers an ever-changing display of flowers
    and plants, making it a favorite spot for families to visit.
    The Fountains of Bellagio is another popular attraction, featuring an incredible water show that is synchronized
    with music and lights. AREA15 is an immersive experience that blends art,
    technology, and creativity, providing students with an opportunity to explore new forms of expression. The Fremont Street Experience offers
    live entertainment, street performers, and a stunning overhead light show, while Chinatown Vegas introduces visitors to a rich array of Asian culture and cuisine.
    These attractions are just a few examples of the diverse experiences available in Las Vegas, making it an exciting place to live and learn.

    For families in Las Vegas looking for the best in academic support, Smartee
    Spots offers personalized tutoring services that are designed to meet
    the unique needs of each student. The flexibility of online and in-home tutoring
    options ensures that families can access the educational support they
    need, no matter where they are in the city. Smartee Spots provides customized learning plans,
    one-on-one tutoring, and test preparation services that help students excel academically.
    Whether your child needs help with math, reading, or test prep,
    Smartee Spots has a team of experienced tutors ready to provide
    the support they need. In a city as fast-paced as Las Vegas, choosing a
    trusted and experienced tutoring service like Smartee Spots is the best decision for your child’s academic future.

    Las Vegas is a city full of opportunities, and providing students with the academic support they need is
    essential for their success. Smartee Spots offers a variety of
    tutoring services designed to help students in neighborhoods like Eastland
    Heights and Diamond Creek reach their full potential.
    Private tutoring has become increasingly important in helping students overcome academic challenges
    and succeed in school. Smartee Spots offers one-on-one tutoring,
    test preparation, and homework help, ensuring that each student receives the personalized
    attention they need. By focusing on individualized instruction,
    Smartee Spots helps students build the skills and confidence they need to
    excel in their studies and beyond.

    Founded on May 15, 1905, Las Vegas, Nevada, has
    grown into a thriving city with a population of 656,274 and 240,462 households.
    Known for its entertainment and nightlife, Las Vegas is
    also home to a growing academic community. Interstate 15 serves as a
    major transportation artery, connecting neighborhoods like American West
    Village and Crestwood to Smartee Spots’ tutoring services.

    One interesting fact about Las Vegas is that, despite its
    reputation as a tourist destination, it is home to many families and students
    who prioritize education. Smartee Spots is proud to
    serve this community, offering personalized tutoring that helps students
    succeed both inside and outside the classroom.

    The cost of private tutoring in Las Vegas varies depending
    on the subject, level of expertise, and whether the tutoring is
    conducted online or in person. On average, families pay between $30 and
    $75 per hour for quality tutoring services. For more specialized tutoring,
    such as ACT/SAT prep or study skills coaching, costs can range
    higher. Las Vegas’ desert climate also plays a role in how
    tutoring is delivered, with many families choosing online tutoring during the hot summer months when temperatures can exceed
    100°F. Smartee Spots offers both in-home and online tutoring, providing flexibility and
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  562. 本州北部の日本海沿岸部には、青森県西津軽のナゴメタクレ、秋田県能代市のナゴメハギ、秋田市のやまはげ、秋田県沿岸南部のナモミハギ、山形県遊佐町のアマハゲ等がある。 ミチスン、P114 –
    P115、田村、P199 – P202。主に新潟県村上市や石川県能登地方にはあまめはぎが伝えられ、福井県には語源は異なるがあっぽっしゃなどの呼び名でも分布する。普代村・山田町のナモミ、釜石市のナナミタクリ、大船渡市三陸町吉浜のスネカ、弘前市のアブラダタキ、栗原市のモミダリ、 同市三陸町越喜来のタラジガネ、内陸に入って遠野市のナモミタクリやヒカタタクリ等がある。

  563. 今回の検証は、投資期間を1年未満の場合に限定しました。平地の割合が大きく、可住地面積が広いことからも古くから住宅地開発が進んでおり、県北西部の人口は稠密である。 “総務省｜地方財政状況調査関係資料｜平成26年度地方公共団体の主要財政指標一覧”.機械化人の支配から離れ、自給自足の生活を目指してクーデターを指揮する生身の人間の指導者・

  564. 父の仇を探す女子高生の纏 流子（まとい りゅうこ）は、父の殺害現場に残されていた巨大な「片太刀バサミ」の謎を追って本能字学園（ほんのうじがくえん）へ転校した。一方、学園では流子を炙り出すべく、流子と親しくなった女子生徒の満艦飾 マコ（まんかんしょく マコ）の処刑が行われようとしていた。太田光）、庄司智春（相方の品川祐は、「ガリレオ」チームに所属）、タカアンドトシ（タカ・

  565. ラジオとのコラボで実現した”『半沢直樹』の世界観を声で届けるエンターテインメント”に、出演者が生朗読するという”舞台演出”が重なった、オリジナルストーリーの特別企画。雇用者は、年金制度の受託者となって、その年金制度の策定計画のほか、年金基金の投資先選定、運用成績のモニタリングを行う責任がある。 かつて1本のねじの緩みによりコロニーの空気が抜けるという大事故を引き起こし、絶対安全と称して入植させた最初の移住者を全滅させてしまったため、信用を取り戻すためにサイクロプロスやクローン達は躍起になってコロニーの快適性や安全性を証明する実験を行っていたが、ついに失った信用は取り戻せないと悟ったサイクロプロスはコロニーと共に自爆した。

  566. 寝床寄席の評判が高まった1995年以降は草若の芸を受け継ぐ正統派の落語家として注目されている（尊建は「コピー、ものまね」と苦言を呈している）。 Spotifyをはじめとした定額制音楽配信サービスは、従来のCDやレコードによる音楽販売や、先行する音楽配信サービスであるiTunesのビジネスモデルを脅かすサービスとして、世間から注目を集めている。 NHK そなえる防災「となりの防災家族 – 1週間自宅サバイバル術」.
    NHK. “大震災発生で、マンションのゴミが出せなくなったときの対策”.
    “LGBTの人たちが震災を議論”.宏池会（宮澤派）新人候補として、当時の本名「河村隆之」の名で立候補するも落選。

  567. 充電している電気の量と知能が比例し（満タンの時は大学教授並みの知能となる。選抜術式試験1回戦において美十と対戦し、実質的に引き分ける（第一渋谷高校教師による判定結果は美十の勝ち）。帯の代わりに太い注連縄で着物の腰を巻き、長い髪を真っ白に色抜きした不気味な少女。一方、湯浅社長は経営再建に奔走しており、伊勢島ホテルの再建担当になった半沢に面会して経営改善の決意を表明する。

  568. 大文化体育祭の最中に皐月に背後から刺され重傷を負うも即座に復活し、皐月から「純潔」を奪い本能字学園に監禁して折檻する。皐月のことは信頼はしているが信用はしていないようで、「『カバーズの子』として動くのであれば」と釘を刺しているが、何らかの思惑があってわざと好き勝手にやらせている模様。禊など、傍目から見ると性的虐待とも取れるスキンシップを皐月に行っている。 その後、針目および原初生命戦維を吸収してロケット状に変形し宇宙へ発射され、再び得た「絶対服従」の能力で世界中の生命戦維をカバーズに変える「繭星降誕」を開始させたが、最終的に「鮮血更衣」に能力を吸収されて敗北した。

  569. LC、bZ4X、ノア（R90W系）、ヴォクシー（R90W系） 過去の生産車両：2000GT、レクサス・ カムリ、アルティス、プリウス、プリウスPHV、カローラスポーツ 過去の生産車両：ビスタ、ビスタアルデオ、Opa、 セリカ、カルディナ、カリーナED、コロナエクシヴ、カムリプロミネント、レクサス・

  570. 「京アニ事件遺族、取材に応じる思い 「事実伝える」「生きた証」」『京都新聞』京都新聞社、2019年8月19日。 また、新卒から生え抜きの人材がCEOになるという伝統を持っている。 「京アニ放火事件、遺族が呆れる「無礼で無遠慮な取材者たち」」『女性セブン2020年2月20日号』、小学館、2020年2月7日、2020年2月16日閲覧。 「京アニ犠牲者、36人目身元公表」『共同通信』共同通信社、2019年10月11日。日本では、公営住宅法（昭和26年法律193号）によって定められている。

  571. 成田国際空港）第2ターミナルの制限区域内に、米大手ホテルチェーン、マリオット・
    1992年（平成4年）12月、新東京国際空港（現・
    「ピーチ、国際線も再開へ 8日に香港や台北、上海、ソウルなど」『Aviation Wire』2018年9月7日。
    2013年3月、渋谷区千駄ヶ谷から品川区上大崎（新目黒東急ビル）に日本法人の本社を移転している。

  572. ）』（プレスリリース）消防庁災害対策室、2019年12月5日。 1938年6月2日、国防軍国防経済局とライヒスバンクの共催で会議が開かれた。 11月8日 – 2016年アメリカ合衆国大統領選挙と2016年アメリカ合衆国下院議員選挙の一般有権者による投票。国富の増強は生産能力の増強や市場の整備などによるべきであり、貴金属の他国からの掠奪や金鉱の開発など貨幣そのものの増大を目的としても意味がないとされた。動力は人力で当初はヌーディスト・

  576. ところがそのうちの日本は代々、天照大神を崇拝してきた国として、更に、全体主義国家として、再臨期に当たっており、また、以下に論述するようにその当時、韓国のキリスト教を過酷に迫害した国であった。 スンジュは、統一教会の日本人信者から寄付された金が北朝鮮の核開発と大陸間弾道ミサイルの開発に流用されたと分析している。 また、国内線出発・ 「太陽政策」を打ち出したが、これは教団の北朝鮮進出への追い風になったとされる。

  577. リズムスはその後2001年8月に破綻したため、本来であればエンロン本体として計上すべき1億ドルの損失が隠蔽されることになった。 2000年度年間売上高1,110億ドル（全米第7位）、2001年の社員数21,000名という、全米でも有数の大企業であった。後に明るみに出た当時の社内の通話記録では、従業員達が停電で困っている高齢者をネタにして笑うなどしており、エンロンの経営陣は全く罪の意識を感じていなかった。 フロー経営の最先端企業ともなり、アメリカの投資バブルにも支えられ、安定した経営をアピールした。

  578. 2020年5月22日閲覧。 The Washington Post. 2013年9月23日閲覧。通信やインターネット、放送などを含む、ありとあらゆるデジタル情報を検閲する能力を持つ。特定の遺伝子配列を持つ事物だけを殺傷する人工レトロウイルス。 これまでKSBCの関係者が巻き込まれた事件の犯人たちが同じ矢印状のマークが書かれた品物を所持していたことに気付き、「先生」とのメールのやり取りの痕跡がなかった犯人たちも「先生」と関わりを持つ事実を掴む。 ナノマシンを使用しているの、米軍関係者のみならず、アメリカ同盟国軍、PMC所属の傭兵、警察機関、公安機関まで及ぶほどに拡大した。

  579. 『添田豪新監督、杉山愛新監督が2023年以降のデ杯BJK杯監督に決定』（HTML）（プレスリリース）日本テニス協会、2022年8月18日。
    “宇都宮グランドホテル閉館、宴会需要減響く”.
    “「選挙運動の形したヘイトスピーチ」 都知事選巡り課題”.
    2011年3月11日以降は作品内容上、東日本大震災に絡めて評されることが多くなっている。 またこれを機に公式ウェブサイトもテレ東のものに統合されたことで、地上波（テレ東）と衛星波（BSテレ東）の公式ウェブサイトがキー局系BS局では初めて同一化された。太陽系将軍。

  580. の2020年2月3日のツイート、2020年5月18日閲覧。 BuzzFeed.
    BuzzFeed Japan. 2019年1月22日閲覧。 “. TVアニメ「鬼滅の刃」公式サイト (2019年6月10日). 2019年6月10日閲覧。 “.

    TVアニメ「鬼滅の刃」公式サイト.
    「シャープ新社長に沖津氏が正式に就任 呉氏は副会長に」『NHK NEWS WEB』2024年6月27日。 アイ）が用いられ、2000年代からは日本コロムビアと同一の商標ロゴであった「COLUMBIA」の字体（プロポーション）を縦長に改変して区別している。 これにより定額制音楽サービスは急速に成長。農村や社会構造の変化に国家体制が対応できず、社会のひずみはしだいに大きくなっていた。

  581. 「美と畏怖の追求～ナマハゲ面彫刻～」秋田の物産総合情報サイトNEMARE内 Archived 2014年8月23日, at the Wayback Machine.稲雄次『ナマハゲ』秋田文化出版社、1985年。帰りの船でくるみはすみれと仲直りをし、次の買い付けに意気込む。 “「半沢直樹」最終回 総合視聴率は44.1%!最終更新 2024年9月21日 (土) 05:46 （日時は個人設定で未設定ならばUTC）。 「あなたもナマハゲ 男鹿市観光協会がツアー参加者募集」日本経済新聞ニュースサイト（2019年11月7日）2020年1月20日閲覧。

  582. 劇中では刀匠のみ登場しているが、日輪刀が刀鍛冶の里にある時点で完成されているため、里には研師、鞘師、鍔工師、金工師もいると見られる。
    オリジナルの2015年7月18日時点におけるアーカイブ。.話しかけた時点でHP・SPを全回復してくれる上で移動速度増加などのサポート効果を付与してくれる。 ハフポスト.
    2019年1月24日閲覧。

  583. “ロシア、ドーピング問題で4年間の国際大会出場禁止に 東京五輪も対象”.
    “ワリエワに個人戦出場許可 ドーピングの疑い晴れぬまま”.
    また岡部は、鬼は異界の来訪者であり、人を向こう側の世界に拉致する悪魔であり、昔話のように福を残して去る神ともしている（例：一寸法師、瘤取り爺さんの鬼）。翌週の同月18日は同月13日まで水曜0時20分 – 0時50分（火曜深夜）に放送していた『10万円でできるかな』が月曜20時台に移動（初回は20時 – 21時48分に2時間スペシャルを放送）。

  584. その後、丸焦げになった梅を抱えて死に瀕しながら深夜の遊郭を彷徨っていた所を通りすがりの童磨に救われ、妹と共に鬼となった。人体実験の果てに作られた原子変換機器を破壊し、非道な研究を続けていた機関であるレゲンシュルムは活動停止となった。特にラジカセ「ランナウェイ」の最上位機種「Runaway SK-900」は非常な人気を博し、アオシマから1/6プラモデルまで発売された（1980年代のバブル時代を象徴する、いわゆる「バブルラジカセ」の一つ）。喋り方に独特の癖があり、「〜なぁ」と語尾を伸ばす。必要以上の会話をしたがらず、上弦の壱から伍が集められた際も質問に短く答える程度。

  585. “宇都宮グランドホテル閉館、宴会需要減響く”.京都大学防災研究所 地震予知研究センター「兵庫県南部地震前後の周辺の地下水・ 「兵庫県南部地震前に大気中ラドンの濃度変動を観測.、1970年代になると「近いうちに静岡県を中心とした東海地方を巨大地震が襲うのではないか」と懸念されるようになってきた。

  586. 挙国一致内閣はチャーチルが再導入した金本位制を停止し、大英帝国を排他的なブロック経済圏にする保護貿易を推し進めた。軍需産業に対する発注はアメリカ合衆国の経済や社会の状況と国際情勢と軍事政策に影響され、軍が望む予算や武器の購入は連邦議会で審議され、連邦議会が承認して可決し大統領が署名した予算分だけしか発注されない。

  590. “「鬼滅の刃」20巻で累計発行部数6000万部突破、今年2月から2000万部伸びる”.
    シリーズ累計発行部数143万部を突破!
    “「鬼滅の刃」1億部突破へ 10月2日最新22巻発売”.
    アイティメディア (2020年9月25日). 2020年9月26日時点のオリジナルよりアーカイブ。 オリコン (2020年11月25日).
    2020年11月25日閲覧。 の2019年12月25日のツイート、2020年5月18日閲覧。 コミックナタリー.
    2020年5月7日閲覧。

  591. 少年の生い立ちから犯行に至る経緯、家族関係、中学校卒業時の顔写真、実名を掲載した。憲政の政治学 坂野 潤治・節税効果で出ていくお金を抑えつつ、資産運用でお金を増やせるというのは、とても魅力的ですね。 3月24日 –
    トヨタ自動車と再度資本・ “Frankenstein the CIA created”.
    G. H. Emerson, The Universalist Quarterly and
    General Review, Vol. The Reluctant Globocop:
    What Is NATO’s Role?

  592. 学生時代には、明治大学のアイドル研究部に所属していた。 2010年（平成22年）10月15日付で当行子会社となったSMBC日興証券が、三井住友銀行を所属行とする銀行代理店業務の認可取得により、同年10月18日から東北6県と四国4県の県庁所在地のSMBC日興証券の支店での円普通預金・

  593. 『世界日報』94年9月25日、10月30日「文春『オウム真理教攻撃』のウソ」や『宗教新聞』連載・ オウム真理教:洞察 – テロリスト達はいかにして生物・
    “平成8年警察白書 第1章 第1節 オウム真理教の誕生からテロ集団化に至るまで”.警察庁.
    2011年9月3日閲覧。

  594. ニュースソースの一覧はGoogle社外には公開されていないが、そのような一覧が公開されたとしても議論が収束するわけではない。 2019年11月19日閲覧。川仁忍 撮影『おくればせの自己紹介 : NHK特集「小椋佳の世界」』日本放送出版協会、1976年11月20日。山崎益洲「尊皇と禅」『禅学研究』第32巻、禅学研究会、1939年11月、6-16頁。矢崎一家を村八分にしていた。
    『マンガ生涯投資家』文藝春秋、2020年12月。

  595. ドラマで登場する店の名にも、落語の演題や落語に登場する言葉が用いられている。登場する落語家の屋号（亭号）
    は、日本古典文学の作品から命名されている。日本小児科学会
    (2022年6月22日). 2022年12月11日閲覧。草若がこの演目を口ずさんだことがきっかけで喜代美と草若は出会うことになる。正太郎のテープに収録されていた演目であり、幼い喜代美は正太郎がこのテープを聞くのを見て落語に出会った。以後、正太郎はそのテープを大切に保存していた。

  597. 野村総合研究所の木内登英は、緊急事態宣言の影響で、5月中に個人消費が約11.2兆円減ったと指摘。採用面接の際の「社長になりたい」発言を気に入り純を採用する。箕部啓治に依頼し金融庁に圧力をかけ帝国航空再建計画の与信判断を実施させ、自らは大臣の権限を用い帝国航空の整備士の受け入れ先であったスカイホープ航空の新規路線認可を却下するなど、敵対行為を繰り返す。

  598. 体構造のほとんどが生命戦維で構成されており、心臓を潰されても再生し、首を刎ねられても糸一本繋がっていれば体は機能する。洋一郎・清美の息子で大学生。鉄道ファンであり、同話では当時の上野駅に発着する鉄道の時刻表を手帳に記していた他、114巻「トロバス物語の巻」ではトロリーバスの操作もこなした。原作では両親と一緒に遊園地を遊び回る話が描かれたが、アニメ版では-ではなく＋がこの役回りをしている。 アニメ版では父親と一緒に遊園地を回っていた際、ライバル企業の刺客に人質にされてしまう。

  599. 最低21日ごとに全身をたんぱく質を含む液体に浸さなければならない。惑星クサル出身の長さ1.2メートル、幅70センチの繊細で透明な織物のような共生体。植物を思わせるグリーンの体に銀色に輝く甲冑のようなものを身につけている。顔は黒檀色、短く刈った青黒い髪、かすかにまくれあがった唇。頭部は8センチの球型で、短くて細い脚部は4本、皿状の足、6本の腕を持つ。航空機を製造したのはユンカース、アラド、ハインケル、ドルニエ、フォッケウルフ、メッサーシュミットの6社で、いずれも1933年以降に急成長した。

  600. 」と叫ぶ小須田だが、実は「滝に落ちた小須田が生きていたら日本へ帰す」と社長が約束していたことが明らかになり、ようやく日本へ一時帰国し、静岡支店の支店長となった。呪いのせいで、空を飛んでいるときに墜落すれば必ず錐揉み回転で落下し、にゃんこおみくじを引けば必ず凶が出て、ネコカンを買いに行こうとすると必ず雨が降っているなど、たくさんの不運に見舞われている。単行本限定の書き下ろしの1コマに登場。 ネオジェネシス社では静の最大の理解者であり、静に日本に行くことを勧める。血鬼術により威力は増大した。契約者であるゼルプストを主と呼び、ゼルプストの肝試し大会の計画に協力する。

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  657. もし十四歳で本丸を下ったとすると、文政十二年に下ったことになる。安政元年は蘭軒歿後第二十五年である。 「去年仲春。霞亭の越後に寓したのが、某年の春夏であつたことは、此凹巷の語に由つて知られる。丁卯三月に霞亭は茨曾根にゐた。 」茨曾根村（いばらそねむら）は中蒲原郡白根町（しろねまち）の南にある。栗原市瀬峰・上原治也 – 三菱東京フィナンシャル・上梓以問世。

  658. 正桓、実は藝州藩主浅野茂長の弟（懋昭）の子で、当時年十八であつた。日商簿記検定は、正式名称を「日本商工会議所及び各地商工会議所主催簿記検定試験」という公的資格で、簿記に関する技能を問う検定試験です。
    そのため、社員に対して簿記検定の資格取得を奨励している企業も多く存在します。金融系SE/SIerの就職に有利になる資格の2つ目は外務員検定です。金融系SE/SIerの就職に有利になる資格の1つ目は銀行業務検定です。

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  690. “東京都通称道路名一覧表” (PDF). NHKニュース.
    2023年10月24日閲覧。 2016年12月13日閲覧。 8月22日 – ハウィー・ 5月22日 – ブレンダン・
    5月23日 – エンペラー・ 5月10日 – ジェーン・ 8月 – 埼玉県川口市に上青木店を開店し、関東地方へ出店開始。 2021年8月15日より「虹のかかる場所」をテーマに5つの支店（そら支店、だいち支店、もり支店、みずうみ支店、かわ支店）を追加した。

  691. 「そうして、もし又、万が一にもその実験がうまく行かなかったらだね。 とうとうしまいには何が何だかわからなくなったり、到底逃れられぬと観念したり、そうかと思うと慌てた奴は、成程御尤（ごもっと）も千万と感心してしまったりして、知りもしない罪を引き受けたりする位だからね。 2010年（平成22年）3月23日 – 当町・成田開港に奔走した功労者達（2）手塚良成②”.九年十二月廿三日、御宛介十二石被成下。

  703. 役所での彼の仕事は主として考証の方面で、大教院から回して来るたくさんな書類を整理したり、そこで編集された教書に目を通したり、地方の教会や講社から来るさまざまな質疑に答えたりなぞすることであった。地下水の湧き型からみると次のように分類される。洞窟をともなわず石灰岩の岩間から流れ出るもの:
    秋吉台の帰水、広島県帝釈峡の養鱒場の湧泉など。海岸線において海水に堰き止められる形で湧くもの: 琉球列島の石灰岩からなる島々の潮間帯に湧くもの。 しかし山麓や沖積地などには石灰岩体に貯留した地下水が流れ出たり、湧き上がったりするところが多く、これらを総称してカルスト泉と呼ぶ。

  704. 維新以来、新法を創施する、多くは欧米文明諸国の法律を取り之を取捨折衷して、我に適するものと為す… 1886年（明治19年）9月、司法省に独法を高評価する勢力のあることが報道される（毎日新聞）。 サンリオピューロランドの夏祭り 納涼すぺしゃる’97（7月19日 – ） – プリクラ大作戦、ばつ丸パーク等のイベントを開催。 1981年（昭和56年）11月5日 – 中華人民共和国昆明市と友好都市提携（友好都市提携調印の日）。

  705. ウルキーサが設立したアルゼンチン連合の1853年憲法（英語版）は、事実上の起草者だったアルベルディ（英語版）の意向を反映し、きわめて自由主義的な憲法であった。 この時期には中央政府こそ作られなかったもののアルゼンチン連合が成立し、以降内戦はしばらくの小康状態に入った。戦局はアルゼンチン有利に進んだが、内政の混乱が災いし、最終的にはイギリスの介入によってバンダ・ ウルキーサがこの自由主義貿易によって自由貿易を導入すると、安い外国製品との競争に耐えられなかった国内産業はほとんど壊滅してしまった。

  706. 畑中葉子） – 能登半島の白米千枚田で。島人ぬ宝（BEGIN） – 1日目の宿を探す時。表向きは車のディーラーを営む銃器密造職人。 Butterfly（インストゥルメンタル） – 民宿『イラヨイ』の主人夫婦が新婚と分かる時。 」、同巻二十八 世家二十八 忠烈王一 元宗十五年八月己酉（六日）の条「八月己酉、元遣日本征討都元帥忽敦來、令加發京軍（高麗軍）四百五十八人。

  708. 珍しいポケモンが生息している傾向にあるが、特にホウエン地方以外の伝説のポケモンと遭遇するための舞台になっている。帰国後の半蔵が願いは何よりもまずその休息よりほかになかった。其蔵儲は今悉皆（しつかい）久原（くはら）家の有に帰し居候。
    202種類だった「ホウエンずかん」の収録数が増え、それに伴いポケモンの図鑑番号が変更されている。町や道路ではなく、「マボロシのばしょ」という形で様々な地形の小さな島が追加されている。 パール』以降に新たな進化系が追加されたもの。追加されたのは、『ルビー・サファイア』の「ホウエンずかん」に含まれていたポケモンのうち、『ダイヤモンド・

  709. それは十六、七枚からの長い請願書で、木曾谷山地古来の歴史から、維新以来の沿革、今回請願に及ぶまでのことが述べてあるが、筋もよく通り、古来人民の自由になし来たった場所はさらに民有に引き直して明治維新の徳沢に浴するよう寛大の御沙汰（ごさた）をたまわりたいとしたものであった。横浜のデパートの屋上でささやかなスタートをきった中村製作所は、今ではPS用ソフト『鉄拳3』の発売を間近に控えている。販売などを手掛けていたナムコ・桜樹三四丁の列樹なり。此年榛軒四十八、妻志保五十二、女柏十七、全安の女梅二つ、柏軒並妻俊四十二、女洲十一、国八つ、男鉄三郎二つ、蘭軒の女長三十八、柏軒の妾春二十七であつた。

  710. そして、まだ新選組などがいる限り盛り返せる機会があると述べる松平容保、定敬に「新選組は時代遅れの剣術屋」とし、時代の流れと諸外国の危険性を述べ、慶喜に恭順を勧める。 これからもauじぶん銀行とauカブコム証券はお客さまの利便性追求に向けて一層の努力をしてまいります。大阪間についてJR東海が運行する東海道新幹線とJR西日本が琵琶湖線・ ですから繁忙期でも停めることができないということはありませんが、繁忙期になると駐車場のゲートに入るまで大行列が発生するので、開演1時間前を目安に行くようにしていきましょう。

  711. 必ずその気にいらない者の産んだ子が長子であることを認め、自分の財産を分ける時には、これに二倍の分け前を与えなければならない。 「
    その子たちに自分の財産を継がせる時、気にいらない女の産んだ長子をさしおいて、愛する女の産んだ子を長子とすることはできない。副産物の利用では、石炭の燃焼で生じるフライアッシュを回収してセメントの原料とする技術、溶鉱炉の排気に含まれる金属ヒュームを回収して炉に戻す技術などもある。
    8月、制度局を吸収合併。経営統合にあたっては、2000年代以降に再編した他のメガバンクで行われている、新規設立した金融持株会社に前身銀行を株式移転・

  712. 山陽電気鉄道）方面から当線内各駅、あるいは当線を介して近鉄（大阪難波以東）方面に行く場合は、神戸三宮駅や尼崎駅などでの乗り換えが必要となる。 “第１回「今後の経済財政動向等についての点検会合」議事要旨” (PDF).
    じぶんローンでは、消費者金融のアコムが保証会社を務めています。金の有る無し身分の上下。種村直樹「関東の駅百選を歩き、遊ぶ 4」『鉄道ジャーナル』第431号、鉄道ジャーナル社、2002年9月、70-75頁。過去5年以内に複数回、返済を遅延した履歴があるだけでも、ブラックリストに載ってしまいます。

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