IS THIS THE CREED OF THE TERRORISTS?

IS THIS THE CREED OF THE TERRORISTS?

Cornelius Afebu Omonokhua

A lot has been said and written about the ideology of the terrorists. Some of the findings have proven that it is almost obvious that the use of armed forces alone cannot stop any terrorist operation that is based on a wrong idea especially when it is presumed to be rooted in a religious faith and supported by the Holy Book. The argument whether “a group of terrorists” is a religious sect or not is not a panacea to a peaceful coexistence. What appears to be true is that no terrorist especially in Nigeria has denied that he or she is fighting a religious jihad. They reference the Qur’an and hadith to support their operations. The armchair debate on whether the verses are manipulated or misinterpreted can neither restore the life of the innocent victims of the various suicide bomb attacks nor stop the continuous killing of human beings and violent destruction of properties. What I intend to do here is to draw the attention of those who still believe in the strength of counter narrative and dialogue to conquer the current erroneous ideology of the terrorist so that we can forever live in peace. My reference in this conversation will largely depend on Shaykh Yusufat al-Uyayri’: "The Islamic ruling on the permissibility of Martyrdom operations” (WikiIslam).

A terrorist believes that martyrdom is an express and sure way to Paradise.  In Sharh Sahih Muslim (1/515) and Al-Majmu` (1/277), Nawawi enumerated seven explanations for why the martyr is called shaheed.  Ibn Hajar mentioned fourteen means by which a person can acquire the title, shaheed (martyr). This includes “being killed in the path of Allah” without killing others [Fath al-Bari (6/43)]. According to the Hanafis, a martyr is "one who is killed by the pagans, or is found killed in the battle bearing a mark of any wound, whether external or internal" [Al-`Inayah published on the margins of Fath al-Qadeer (2/142)] and [Hashiyat Ibn `Abideen (2/268)]. Hanafis added that "Anyone who is killed while fighting pagans, or rebels, or brigands, by a means attributed to the enemy, whether directly or by consequence is a shaheed, anyone who is killed by a means not specifically attributed to an action of the enemy is not considered a shaheed" [Zayla`i's Tabyeen al-Haqa'iq, (1/247); see also Al-Bahr al-Ra'iq (2/211)]. For the Malikis, a martyr is "one who is killed while fighting warring unbelievers only, even if killed on Islamic land such as if the enemy attacked the Muslims [Dardeer's Al-Sharh al-Kabeer, (1/425)]. For the Shafi, a martyr is "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" [Mughni al-Muhtaj (1/350) & Fath al-Bari (6/129)]. The Hanbalis believes that a martyr is "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" [Kash-shaf al-Qina`, (2/113) & Al-Mughni (2/206)].  

The word "martyr" comes from the Greek word mártys (witness). In Christian theology, a martyr is a person who bears witness to the selfless love of Jesus Christ even to the point of giving up his or her life. The death of a Martyr was considered a “baptism by blood”. The early Christians venerated martyrs as powerful intercessors (http://en.wikipedia.org) because they die as witnesses to Jesus Christ. A Martyr does not kill himself to kill even an enemy talk less of innocent people. In Christianity martyrdom is different from suicide. Every true and orthodox Muslim believe that suicide is a major sin and the punishment is Hell [Qur'an 4:29-30; Cf. Tafseer al-Qurtubi, (5/156)]. In support of this, here is another hadith, "Let not any of you wish for death on account of harm which has befallen him. But, if he must, he should pray, 'O Allah! Keep me alive as long as life is better for me, and take my life when death is better for me" (Bukhari and Muslim)

Where then did the terrorists who are bent on destroying life and property today in the name of Allah derive their mandate and creed? Some terrorists have been heard to support their action with the following verses:

·          Allah has purchased of the believers their persons and their goods; for theirs (in return) is the garden (paradise); they fight in his cause, and slay and are slain. (Qur’an 9:111)

·         And there is the type of man who gives his life to earn the pleasure of Allah. And Allah is full of kindness to his devotees  (Qur'an 2:207)

·         Fight them, and Allah will punish them by your hands, cover them with shame, help you (to victory) over them, heal the breasts of believers (Qur’an 9:14).

Shaykh Yusufat al-Uyayri said that the Mujahid based their operations on these verses. The Sahabah understand these verses to mean that one who sells himself for the sake of Allah is not considered to have committed suicide, even if he immerses himself into a thousand of the enemy forces without armour. The sponsors of terrorism perhaps recite this verse: “spend in the Path of Allah, and do not contribute to your own destruction" (Qur'an, 2:195). They do not send themselves and their children out as suicide bombers. But they believe that by empowering others to do so, they are fighting the course of Allah. Abu Ayyub explained that this verse does not apply to one who plunges into the enemy ranks alone, even though it may seem to people that he is destroying himself. What do we make of this statement by Abu Hurayrah? "Among the best of lives for people is a man who clasps the reins of his horse in the path of Allah, rushing on its back; whenever he hears a cry of battle."  

Where is the cry of battle that the terrorists keep rushing to in Nigeria? Are the times and context of the above revelations not different from the world today?  Who is the enemy? Where is the battlefield? From the operations and utterances of the terrorists, we need to ask: Is this the creed (faith) of the terrorists? That Islam is a combination of a militant political / religious ideology; that it is wrong to kill innocent people but only true Muslims are innocent; that Islam is peace but this peace can only be achieved when Islam conquers the world; that all non-Muslim areas are at war; that friendship with non Muslims is haram (forbidden) and that Muslims who do not accept these beliefs must be attacked because they have lost their Islam. Here is a confirmation of this creed in a video released by Abubakar Shekau: “You Goodluck Jonathan should abandon this ungodly power. You should repent and forsake Christianity to accept Islam” (AFP, August 6, 2012). Shekau cites Bukhari who reported that Salamah ibn al-Akwa` was asked, "For what did you pledge allegiance to the Prophet on the Day of Hudaybiyyah?" He said, "For death." There is need for a correct exegesis (interpretation) of these verses from orthodox erudite scholars. True knowledge is a light that illumines the darkest night of conscience. May God restore peace, security and life to this world of anarchy, fear and gloom!   

CHALLENGES OF RELIGIOUS PLURALISM

CHALLENGES OF RELIGIOUS PLURALISM

INTER-RELIGIOUS DIALOGUE AS A TOOL FOR MISSION

  CORNELIUS AFEBU OMONOKHUA

1.         Introduction

If God wanted a world with one language, one religion and one culture, it would have been possible for him to do. Yet God loves unity in diversity hence the beauty in variety that we sometimes experience. On May 23, 2012 I received this message from Glo network number 4040: All the differences in this world are of degree and not of kind, because oneness is the secret of everything. Every human being believes in a divine transcendence. Many religions in the world affirm a belief in one God even though the concept and mode of operation of the transcendence may vary according to people’s orientation in life. It is obvious that many people found themselves in the culture and religion that they confess and profess the divine and reality. All these call for dialogue.

DIALOGUE AND CONFLICT MANAGEMENT

DIALOGUE AND CONFLICT MANAGEMENT

  CORNELIUS Afebu OMONOKHUA

1.         Introduction

Conflict is a disagreement between two parties whose objectives are perceived to be incompatible. It may appear neutral, natural and normal. It could be a danger or create opportunity for growth and better understanding depending on the response by the conflicting parties. It involves two or more parties. It has to do with the behavior we observe and it expresses the way we put our system in place. The levels and stages of conflicts are:

Seminar on Dialogue with Sisters of Medical Missionaries of Mary MMM

ANTHROPOLOGICAL FOUNDATION

OF INTER-RELIGIOUS DIALOGUE

Cornelius Afebu omonokhua

1.         Introduction

Let us begin our reflection and enquiry with the following questions:

WEAVING PEACE IN A RIFT VALLEY

WEAVING PEACE IN A RIFT VALLEY

Cornelius Afebu Omonokhua

                                               

Introduction

In May 2010, I attended a workshop on peace building at the Aberdare Country Club, Nyeri – Kenya. This training was facilitated by Catholic Relief Services (CRS) for the Anglophone West African. Archbishop Peter Kairo, the Catholic Archdiocese of Nyeri in his opening speech emphasized the pain of crisis. For him, “the victims most affected by the absence of peace are families” who are torn apart in Africa as a result of war, terrorism that result in displacement of people into refugee camps. In moment of crisis, victims of war and violence use to take refuge in places of worship. In Nigeria today, some people are even afraid to attend their normal regular hours of worship for fear of bomb explosions.  This is a big threat to the future of African values of hospitality and community that Africa is known for.  The training in Nyeri, Kenya ended with a wonderful phrase: “weaving peace in a rift valley”. This means that every normal person should be interested in “peace building project” to save our religions and our nations.

REAPING THE WHIRLWIND

REAPING THE WHIRLWIND

Cornelius Afebu Omonokhua

The community of Zamza felt really offended by Azala community. There were many options and opportunities opened to resolve their conflict. The first option was to identify the real problem and then invite the leaders of both communities to a sincere dialogue. The second option was to go to war. The leaders of both communities were not willing to sacrifice their children in any kind of war. Azala king and elders decided that dialogue would be the best option and did not see the need to prepare for physical battle. Zamza had a lot of slaves and foreigner

WHAT HAPPENED TO AFRICAN HOSPITALITY?

WHAT HAPPENED TO AFRICAN HOSPITALITY?

Cornelius Afebu Omonokhua

I feel nostalgic for the African village setting. The things I took for granted as a child make so much meaning to me now. Even with all the technological development and advancement, I have come to realise that our fathers and mothers were heroes in the past. I am grateful to God for enabling me witness the time when visitors were accommodated in our homes without having to pay rent. I witnessed the time when land was never a commercial commodity in our villages. Land was joyfully given to those who have enough resources to build houses. Land was leased unconditionally to those who have the energy to farm.  Marriage was not dictated by religion; otherwise I would not have seen the light of day if my maternal grand father who was a Muslim did not allow my mother to marry my father who was not a Muslim.