Encouraging terrorism: The fatwa of sheikh Yussuf al-Qardawi, chairman of the board of the Union of Good, permitting – and even encouraging – the participation of Muslim women in the perpetration of suicide bombing attacks.
Overview
1. In the intervening two years 39 Israelis were killed in suicide bombing attacks perpetrated by Palestinian women and close to 300 were wounded. Responsibility for most of the suicide bombing attacks were claimed by Fatah / Tanzim and the Palestinian Islamic Jihad, and not by chance. Hamas had serious religious inhibitions about sending women terrorist organizations, regardless of Al-Qardawi’s fatwa. Rim Salih al-Riyashi, who perpetrated the suicide bombing attack at the workers’ terminal at the Erez checkpoint, was the first Hamas female suicide bomber.
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| January 2004, Rim Salih al-Riyashi, the first Hamas Palestinian Muslim female suicide bomber , perpetrated an attack at the Palestinian workers’ terminal at the Erez industrial park checkpoint Gaza. Three Israeli soldiers and a civilian were killed and 10 civilians were wounded. |
Al-Qardawi’s fatwa
The fatwa of the [Islamic] scholar,2 Dr. Yussuf Qardawi, relating to the participation of women in suicide [i.e., martyrdom or sacrifice of a Muslim’s life for the sake of Allah] actions (al-‘amliyyat al-ishtishhadiyya]
2.The Arabic term ‘allamah means “a well-educated Muslim man.” It is a very respectful word for an esteemed, educated (usually) Muslim individual who is very knowledgeable in various fields (whether religious or secular). There are other words sharing the same root but used in other contexts below: ‘ulamaa’ (singular, ‘aalim) means “Muslim religious scholars” or Muslim religious individuals with great knowledge. Fuqahaa’ (singular faqih) are distinguished scholars well versed in Muslim law.
For the March 2002 edition of the monthly magazine Filisteen Al-Muslima3 the honorable Dr. Yussuf al-Qardawi was asked about the practical aspects of having (Muslim) women carry out suicide bombing attacks. He answered as follows:
“Suicide actions are the most exalted aspect of the jihad for the sake of Allah, committed by [a Muslim] individual who sacrifices his life ‘cheaply’4 for the sake of Allah . For such an individual, what is written in the Qur’an is considered important: ‘And there is the type of man [a believing Muslim] who gives his life to earn the pleasure of Allah.’ [Surah 2 (Al-Baqarah), the first part of verse 207].5 That is, the individual who commits suicide for personal reasons [muntahir] despairs of life because of some failure, and he wants to end his life. However, the act of sacrificing one’s life for the sake of Allah [istishhad] is an act of heroism. Most Muslim scholars view it as one of the most exalted aspects of jihad .
“When it is asserted that the jihad is a jihad all Muslims must participate in – [that is, in the situation in which] an enemy has invaded a [Muslim] community – then women are required to engage in such a jihad side by side with their men. [In this case, Muslim] legal scholars stated that: when [a situation occurs in which] an enemy invades a [Muslim] community, its inhabitants are duty bound [to announce] a general enlistment. Then women [may] leave [to take part in the jihad ] without [the necessity of asking] their husbands’ permission, since it is not necessary to obey a mortal when it is a case of disobeying a command of the Creator. In addition, since general good is more important than personal good, when a contradiction arises between the right [i.e., the good] of humans and the right [i.e., the good] of the group, the right [i.e., good] of the group is more important, since [the implication is] realizing the interests of the nation. Therefore, I am of the opinion that women may fulfill a role in such a jihad to the best of their ability . [In such a case] those who organize a jihad operation [al-‘amaliyyah al-jihadiyyah] are entitled to recruit [Muslim] women who believe in this cause and who are able [in such a situation] to reach a status which [even] [Muslim] men cannot attain.
“With regard to the issue of an escort, the male Muslim of the woman [mahram6]: [in that context] we say that a [Muslim] woman may go on a hajj [pilgrimage to Mecca] with [other] believing women without [the escort of a mahram] as long as the way is safe. In fact, [nowadays] a [Muslim] woman does not travel through certain types of desert because of fear [for her safety]. For that reason, she goes by train or plane. [Note: Thus it follows that a woman is permitted to go out on a suicide bombing attack, which is part of jihad , without a male relative escort, as is determined by Muslim law, for it is the same as going on a hajj,paving the way for Muslim women to perpetrate suicide bombing attacks.]
“With regard to the issue of [traditional Muslim] head covering [hijab]: A woman is permitted to [also] wear a [modern] hat to cover her hair. [In addition,] when necessary – assuming that in embarrassing moments she is forced to remove her head covering to be able to carry out the action, going to her death for the sake of Allah – [she is permitted to do so] because she is not prettifying herself or exhibiting herself [in public]. Therefore, [in such a situation,] should we be apprehensive lest she uncover her face and remove her hair covering [in public]? In the final analysis, the problem is [therefore]solved and there is no difficulty [Note: Al-Qardawi thus makes it even easier for women to perpetrate suicide bombing attacks.]
[In any case], I personally am of the opinion that it is the right of the committed [Muslim] sisters to take part and to play a role in the jihad , and (that it is also) their right to have the chance [or, to have the luck] [to participate] in a shahadah [the death of a martyr for the sake of Allah] .”
Comments:
1. According to Islam only an accredited Mufti can issue a fatwa. Al-Qardawi is not formally defined as a Mufti. It would therefore seem that he consults respected Islamic scholars (‘ulamaa’ fuqahaa’) to give his opinion a firmer base and to show that he is using additional, authorized Islamic material which will help him make his case. Since al-Qardawi’s opinion is respected because of his broad Islamic (and apparently also Western) education, his fatwa has the nature of an opinion which bears with it a commitment to act.
2. During the time of the prophet Muhammad there were female jihad fighters. Therefore, there is an ancient Muslim historical precedent for the participation of women in jihad , including istishhad (in its original meaning of “death for the sake of Allah on the battlefield”).
3. Al-Qardawi’s fatwa is reminiscent of that of Dr. ‘Abdallah ‘Azzam, Al-Qaeda’s foremost ideologue, whose ideas were spread in the PA-administered territories by Hamas. ‘Azzam wrote in a seminal book, consisting of his fatwa and first published in 1984, that jihad was the action required (fardh ‘ayn) of every Muslim everywhere, regardless of gender, and not a collective, i.e., not necessarily individual, jihad (fardhkifayah) (as determined by mostearly Islamic scholars, who thus enabled individual Muslims to be exempt from joining a jihad).
3. The Hamas house organ, directed from Damascus and distributed from Britain. It was outlawed by Israel in 1995.
4. That is, an individual whose life is not important to him in this world: he does not consider his life as highly as he does the act he is supposed to carry out, and therefore he is easily able to relinquish it, while being rewarded with a better life in the afterworld.
5. Qur’anic exegesis notes that the Muslim]individual referred to is one of high character: assertive, trustworthy, committed and willing to sacrifice his life for the sake of Allah or his fellow Muslims. He typifies the original Muslim forefathers, who are considered the pillars of Islam.
6. Mahram: blood relative whose degree of kinship is so close that a woman may not marry him, and thus he is the only individual permitted to accompany her – when necessary – whenever she leaves her home on a long journey. That is, a male Muslim escort.
Al-Qardawi’s fatwa
Original Document
