By Meir Hatina
The Islamic resurgence nowa days has got broad therapy in scholarly literature. so much of this literature, even though, bargains with the concept that of jihad and disputes among radicals and their opponents over theological and political matters, and much much less with martyrdom and dying. in addition, experiences that do deal with the problem of martyrdom concentration as a rule on "suicide" assaults - a phenomenon of the overdue 20th century and onward - with no sufficiently putting them inside of a ancient point of view or utilizing an integrative method of light up their political, social, and symbolic positive aspects. This publication fills those lacunae via tracing the evolving Islamic perceptions of martyrdom, its political and symbolic services, and its use of earlier legacies in either Sunni and Shi'i milieus, with comparative references to Judaism, Christianity, and different non-Islamic domain names. in keeping with wide-ranging basic assets, in addition to ancient and sociological literature, the learn presents an in-depth research of recent Islamic martyrdom and its quite a few interpretations whereas additionally comparing the ancient realities within which such interpretations have been molded and debated, positing martyrdom as a necessary element of modern identification politics and gear struggles.
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Extra info for Martyrdom in Modern Islam: Piety, Power, and Politics
On the one hand, there is the duty to protect life, as the sages emphasized: “You shall keep my laws and my rules, by which one shall live” (Leviticus 18:5). On the other hand, major prohibitions against 2 3 4 On these episodes, see Moshe D. Herr, “Persecution and Martyrdom in Hadrian’s Days,” pp. C. de Kruijf and H. ), Sjaloom (Arnhem: B. Folkertsma Stichting voor Tamudica, 1983), pp. 145–164; J. W. ), Die Entstehung der Jüdischen Martyrologie (The Emergence of Jewish Martyrology) (Leiden: Brill, 1989) idem, The Maccabean Martyrs as Saviours of the Jewish People (Leiden: Brill, 1997); Boyarin, Dying for God, pp.
89–118. 16 In the early days of Zionism, death for the sanctiﬁcation of God was perceived as a reﬂection of helpless Diaspora passivity. Instead, Zionism encouraged Jews to take action once again, as in biblical times, and not wait for the redemption. This activist stance also constituted the moral justiﬁcation for demanding sacriﬁce on behalf of the nation. The change introduced by Zionism mandated a rejection of any resemblance between death for the sanctiﬁcation of God and death for the cause of the territorial nation.
1–39; Frances M. Young, Sacriﬁce and the Death of Christ (London: SPCM Press, 1975). Tertullian quoted by Bowersock, Martyrdom and Rome, p. 20. See also Robin Daniel, This Holy Seed: Faith, Hope and Love in the Early Churches of North Africa (Chester: Tamarisk Publications, 2010), pp. 46–60. Defying the Oppressor: Martyrdom in Judaism and Christianity 27 battleﬁeld but of cleaving to faith in the presence of the enemy’s violence. For Tertullian, martyrdom was primarily an ethical exercise in obeying God’s will.