In every issue, the Islamic Jihad's weekly, Al-Istiqlal (Gaza), publishes the biography of one of the "martyrs" (the Shuhada). The series celebrates the character and operations of the "heroes" who choose "military courses of action" against Israel. These publications emphasize the national, as well as the religious, significance of the death of those who sought to sacrifice their lives for the national goals and to "die as martyrs for the sake of Allah." It is this combination of Palestinian nationalism and Islam that motivates the Shuhada to seek martyrdom.
The National Motive
From a national perspective, the Martyrs work for the expulsion of the "Zionist Occupation."[1] They also seke "to avenge the martyrs of the Intifada, the wounded and the imprisoned."[2] The biography of the martyr, Ayman Radhi, who caused dozens of casualties suicide bombing a Jerusalem bus in December 1995, presents the world view of the martyr: "Ayman was convinced that the vicious Zionists are responsible for all the disasters that afflicted his people. They are a cancerous tumor in the heart of the Islamic nation that must be uprooted to prevent it from reaching the entire body."[3]
Most of the Shuhada belonged to the Hamas and "Islamic Jihad" organizations and had a record of activities against Israel and the Peace Accords. The biography of the martyr, Rafat Al-Bardawil, killed while planting bombs in the Morag settlement in June 1999, says that "he believed that what 'was taken by force could only be regained by force.'[4] He did not believe in the Oslo Accord and therefore threw a bomb at soldiers on the date the accord was signed." [5] The biography of the martyr, Suleyman Tahaynah, who committed a suicide bombing in the Mahne Yehuda market in Jerusalem in November 1998, says, "Suleyman opposed the peace agreements with the Zionists and said repeatedly that it was inconceivable for us to have peace with these plunderers. They only understand the language of force, and therefore [only] the language of the weapon is capable of achieving something for our people…. He emphasized that the road to Palestine passes through the Jihad and not through defeatist agreements."[6] Suleyman's legacy is: "Neither Clinton, Netanyahu, nor the Wye Accord can prevent us from meeting our Lord [through martyrdom]."[7]
The Religious Motive
From a religious perspective, martyrdom, the Shahada, is "the greatest hope in this world" for a Muslim.[8] The martyr earns eternal glory by "dying for the sake of Allah," and is rewarded with eternal life next to his Lord, in accordance with the Koranic verse that opens each installment of the newspaper biographies: "Do not consider those who are slain in the cause of Allah, as dead. Indeed, they are living by their Lord."[9] This statement underpins the martyr's world view: "strive for death and you will receive life."[10] The depth of the belief in eternal life promised to the martyr is reflected in the dream attributed to the mother and sister of Rafat Al-Bradawil. In this dream, Rafat appeared to them, smiling. They told him: "but you are dead," to which he answered: "the martyr lives forever and does not die." Al-Bradawil's brother's wife also saw him in her dream and told him he was dead. He answered: "I am alive as you are. All people die, but the martyr lives forever."[11]
The Chief Mufti of the PA's Police Forces, Sheik 'Abd Al-Salam Abu Shukheydem, described the seven rewards the Martyr earns according to Islamic tradition: "From the moment the first drop of his blood is spilled [by the enemy, the martyr] does not feel the pains of the injury and is absolved of all his [bad] deeds; he sees his seat in Paradise; he is saved from the torture of the grave; he is saved from the fear of Day of Judgment; he marries [seventy beautiful] black-eyed [women]; he is an advocate for seventy of his relatives [to reach paradise]; and he earns the Crown of Glory, whose precious stone is better than all this world and everything in it."[12]
The writers of the series emphasize that the martyrs strove for martyrdom which differentiates them from the Jews who are notorious for their love of life. The martyr Muhammad Abu Hashem who committed a suicide attack amidst a settlers' convoy in November 1995, is described as "striving to meet his Lord in a suicide operation."[13] The martyr Sami Rahim, who was killed in the Intifada, is said to have "instructed his family not to be sad or cry over his departure, but rather always to be happy, because the martyr was chosen by Allah to dwell with him."[14]
The biography of the martyr Anwar Al-Shubrawi, who committed a suicide bombing next to a settlers' bus in May 1997, describes the rewards of the martyrs: "Their souls rise to the heavens and circles [of] Paradise, [as] Allah promised his faithful worshiper. They circle the Chair of the Merciful and reach the rivers of Paradise."[15]
In most cases the series draws a clear connection between the two motives. The "hero," Yasser Daoud, who stabbed several people in the streets of Jerusalem in May 1991, "admitted to committing this act of heroism in revenge for the victims of the Intifada and the [Israeli] massacres and in the hope of dying as a martyr. [emphasis mine]"[16]
The Characterization of the Martyrs in the Series
In most cases, the martyr is described as a member of a hard-working, conservative, religious refugee family, with many children. The martyrs are described as good students, most of them having finished high-school. They had a religious education in the mosque from which they embarked upon violent activity. The chapters of the series are careful to present the Martyrs as devout believers who never missed a prayer, fasted, read The Koran, and frequented the mosque.
Many of them took part in ambushing IDF patrols, throwing stones and Molotov cocktails, preparing bombs, etc. Most were arrested in the past by the Israeli security forces (and in some cases, by the PA as well). Many were held in administrative detention or were sentenced to some months of imprisonment for membership in the Hamas or the "Islamic Jihad." This imprisonment is often described as an important period in the martyr's life. In jail, the martyr's religious beliefs and national obligations were enhanced. The imprisonment of the martyr Muhammad Abu Hashem, who committed a suicide bombing of a settlers convoy in 1995, for example, "had an important role in increasing his awareness...when he finished serving his time, he left with great confidence in the path he chose. He knew that blood and only blood is the hour's need and that the blood of the Martyrs is worth twice as as much as words." [17]
The martyrs, the series claims, were of superior character. The martyr Ayman Radhi is described as having had a good character, of being patient, very social, always smiling, loving children, and always assisting the needy.[18] The martyr Yussuf Al-Zghayer is described as modest, quiet, patient, loving of his fellowman, loved by everybody, and never having made anyone angry.[19]
In particular, the biographies emphasize the characters of the martyr on the eve of his operation. His religious devotion increases as the operation draws near. Many of the martyrs spend their last night fasting, reading The Koran and praying for Allah to "accept their dear sacrifice."[20] In the morning of the operation, they leave the mosque and recite the morning prayer [which only devout believers perform]; in most cases they leave for their mission wearing their best garments in order to look good when they meet their Lord.
The approval of the martyr's family and friends is also emphasized. Ayman Radhi, for example, "approached his friends and neighbors asking them to pray for him and forgive him. They asked him: 'are you planning to become a martyr and join your comrades?' He answered: 'I hope Allah will choose me and I will join them in Paradise.'"[21] The martyr Bahaa Al-Din Al-Najjar, who planned an attack on a police station in Gaza, recited the morning prayer on the day of the operation in his mosque "while martyrdom was reflected in his eyes. On his way to the target, everybody he met - friends, colleagues, and people he loved - shook his hand."[22]
The Description of the Operations as Noble Heroic Deeds
The operations of the martyrs are described as noble, heroic deeds carried out solely against soldiers and settlers, even in cases where they acted against innocent civilians: women, children and the elderly. The series stresses that these were legitimate operations and not terrorism: "We will continue with our resistance for the sake of freedom. We are not terrorists, but we have to respond with force, in order to frighten the enemies of Allah and our enemies - the plunderers of our land and rights. We have love in our hearts towards mankind that is enough to turn the land into a scene of love, peace and justice."[23]
The descriptions of the operations are saturated with deep religious and national hatred. In martyr Suleyman Tahaynah's biography, the series says: "He hated the Jews, the enemies of our people, and always called [on others] to wage Jihad against them in every possible way."[24] Martyr Samy Rahim's biography relates his words: "Everyday on which the sun rises and no Jew is killed, nor any martyr has died, will be a day for which we will be punished by Allah."[25] In the biography of martyr 'Ammar Al-A'raj, who was killed together with his friend, Ayman Al-Razaynah, it is stressed that the martyrs' weapons were carried with only one goal: "[To spill] the blood of Jews."[26]
Conclusions
In western eyes, an individual who chooses to commit martyrdom, in order to kill others, is considered a deranged, irrational fanatic. By viewing it in this way analysts underestimate the calculated ideological nature and social framework in which this phenomenon takes place. As this review demonstrates, the Palestinian individuals who choose to commit martyrdom adhere to a rigid, higly developed ideological structure whose irrationality lies in its original assumptions. Hence, the choice to commit martyrdom is not motivated by poverty or mental desperation. Rather, it is an act with deep ideological motivations. Moreover, there exists a social and religious framework which, in laying the foundations for a climate of martyrdom, continures to produce an ongoing supply of future suicide bombers.
*Aluma Solnick is a Research Associate with MEMRI.
Appendix
Descriptions of Operations in the Martyrs' Biographies
The Bus Line 405 Operation (July 1989)
"In July 1989 the hero, Abd Al-Hadi Ghanayem, arrived at the Tel Aviv Central Bus Station… He boarded bus 405 to Jerusalem, after he checked and made sure that there were no Arab passengers on it. The bus filled with passengers, including nine soldiers. The bus moved, carrying the hero to Paradise… A few meters before reaching the ravine at the village of Abu Gosh, the hero opened his eyes and threw his ticket toward the bus driver. Then he rose up to lift it. He reached the driver seat and chanted loudly: "Allah akbar, Allah akbar." He grabbed the wheel and turned it forcefully towards the ravine. …Parts of iron and the bodies of Jews scattered all over. …16 people died, and 24 were injured losing bodily organs. The 'living martyr' [Ghanayem survived] was sentenced to 16 life sentences. Let us pray to Allah for his fast release; let Allah bless him with peace of mind and satisfaction in his destiny. Let his soul be gratified, and let him join us in Paradise together with the prophets and the martyrs."[27]
The School Bus Operation at Kfar Darom (October 1998)
In October 1998, a Palestinian car tried to get close to a school bus full of children and blow it up in a suicide bombing. An army vehicle prevented the car from getting close to the bus and was blown up instead. The attack is described without any mention of the fact that the target was a school bus: "When a convoy of the Zionist enemy arrived, our martyr [Sahib Timraz] pounced on it like a lion on its prey. He blew himself up at the centre of the convoy, and killed and injured many of its people. His soul was lifted to heaven, whence Allah's Paradise, that was promised to the martyrs. The enemy's radio admitted that an Israeli soldier was killed and that 2 others were heavily injured. The remains of the bombing proved that there was nothing left of the soldiers and the military jeep."[28]
The Stabbing in Jerusalem (March 1991)
"In March 1991, Muhammad Abu Jalala made a decision to move to the other life – eternal life. …In downtown Jerusalem, he saw a bus station filled with youth and soldiers. …Muhammad stood in front of the station like a lion. Some ten people in the station looked at him suspiciously. He leapt towards a youngster, who was sitting in the station, and pulled out a knife to kill him, but a young woman, that was sitting next to the young man, rose up against him, and he stabbed her. [Then] he stabbed the young man several times. The women began screaming. He stabbed another man in the shoulders and ran away. He bumped into a few children, but did not attack them. Then heavy fire was directed at him. …A couple appeared and bumped into him from amongst the cars. He ran after the man, but the man escaped between the cars. Then he stabbed the woman in the heart. …Abu Jalala was sentenced to four life sentences, after his pure hands killed four women and injured three men. His home in the Jabalya camp was destroyed. Let us pray now that he will be released soon."[29]
The Bus Bombing in Jerusalem (December 1995)
"…Ayman Rhadhi went out dressed as a doctor, holding a doctor's James Bond Samsonite [briefcase] and wearing glasses. His target was a daily bus near the Israeli Knesset that transports Air Force officers. On December 25th, 1995 at 3 p.m. Ayman approached his target – the bus. The driver closed the door in his face. Ayman decided to commit martyrdom and blow himself up with that fat prey. He blew himself up at the bus door, and the foundations of the Hebrew state were shaken. Panic and fear struck the Israelis. Dozens were killed and injured. The body organs of the Israelis were scattered in the skies, while the feet of those who ran away stepped on them. The bus fumed with smoke, and its parts were scattered. Ambulances rushed to move the dead, the injured, and the panicking people to the hospitals. The 'Iz Al-Din Al-Qasam brigades' took responsibility for the heroic operation. Our people's masses bemoaned the martyr hero and took him to their hearts. Ayman Rhadhi dwells in all their hearts. May Allah have mercy on the heroic martyr and seat him in Paradise."[30]
The Bus Hijacking at French Hill, Jerusalem (July 1993)
In July 1993 a bus was hijacked at French Hill in Jerusalem by three Hamas members. The operation is described in the biography of the martyr Muhammad Al-Hindi: "…The heroes began shooting the painful Al-Qasam bullets that echoed in the sky of Jerusalem and caused dozens of killed and injured among the 'descendants of apes and pigs.'[31] …Fire was exchanged with [Israelis] on the sites of the operation. …The heroes came down from the bus, hijacked a Renault, driven by an Israeli female soldier,[32] and drove towards Bethlehem. Large army forces chased the two heroes by helicopter. After a close chase the helicopter shot a missile towards the car and the two heroes were martyred. The Israeli woman was killed."[33]
The Stabbing in Neve Dekalim, Gaza strip (April 1994)
"…The martyr Ahmad Al-Qidra wanted to carry out a heroic operation, in order to inscribe himself in the book of martyrs. He went with his friend [Mahmud Tuman] to the Neve Dekalim settlement, on Saturday, April 23rd, 1994. …He and his friend penetrated the settlement and reached the homes of the settlers. They broke into some of them but found no one in, because the settlers were at the synagogue for the Sabbath prayer. Armed with knives, Ahmad and Mahmud searched for weapons. They entered the last home and found two settlers with a prostitute, who tried to escape when she saw them, but the martyr Ahmad caught her and stabbed her several times in the throat, until she fell to the ground, dead. One of the settlers shot at the two martyrs. The martyr Mahmoud Tuman was shot with 30 bullets in his pure body, and his soul went up to its creator satisfied. When Ahmad saw his childhood friend, Mahmud, dying as a Martyr in front of his eyes, he lost his balance and attacked the settler, chanting 'Allah akbar', struggling to take the settler's weapon. The other settler stood scared in the corner of the house, trembling with fear. Ahmad managed to take the settler's weapon and tried to shoot at him, but the hostile settler had already used all the bullets… Ahmad beat him with the weapon, but in the meantime the vicious Zionists had already reached the site, and one of them shot Ahmad in his shoulder. Ahmad fell down on the ground, while the hostile settlers assaulted him, beat him and kicked him with their filthy legs. He was taken to the 'Tel Hashoner' hospital, where he was operated on by spiteful Zionists surgeons. During the operation they removed one of his spinal vertebrae in order to make him suffer from paralysis during his three month struggle with death."[34]
[1] Al-Istiqlal, August 26, 1999.
[2] Al-Istiqlal, March 5, 1999.
[3] Al-Istiqlal, September 30, 1999.
[4] This was the slogan of Nasserism in the 60's.
[5] Al-Istiqlal, June 11, 1999.
[6] Al-Istiqlal, June 18, 1999.
[7] Al-Istiqlal, May 14, 1999.
[8] Al-Istiqlal, June 18, 1999.
[9] The Koran, Surat Al-'Imran (3), 169.
[10] Al-Istiqlal, March 5, 1999; January 6, 2000.
[11] Al-Istiqlal, June 11, 1999.
[12] Al-Hayat Al-Jadida, September 17, 1999.
[13] Al-Istiqlal, February 5, 1999.
[14] Al-Istiqlal, August 20, 1999.
[15] Al-Istiqlal, November 27, 1999.
[16] Al-Istiqlal, April 16, 1999.
[17] Al-Istiqlal, February 5, 1999.
[18] Al-Istiqlal, September 30, 1999.
[19] Al-Istiqlal, May 14, 1999.
[20] Al-Istiqlal, March 26, 1999.
[21] Al-Istiqlal, September 30, 1999.
[22] Al-Istiqlal, March 26, 1999.
[23] Al-Istiqlal, December 2, 1999.
[24] Al-Istiqlal, June 18, 1999.
[25] Al-Istiqlal, August 20, 1999.
[26] Al-Istiqlal, September 11, 1998.
[27] Al-Istiqlal, March 5, 1999.
[28] Al-Istiqlal, February 12, 1999.
[29] Al-Istiqlal, April 9, 1999.
[30] Al-Istiqlal, September 30, 1999. The passengers on the bus were civilians, not soldiers.
[31] The reference is to the Jews, who, according to some Islamic tradition, are the descendants of apes and pigs.
[32] The Renault driver was a civilian, not a soldier.
[33] Al-Istiqlal, September 9, 1999.
[34] Al-Istiqlal, November 18, 1999.
