Sheikh Hammoud bin 'Uqlâ ash-Shu'aybî, was widely recognized as one of the
foremost leading scholars of the Muslim Ummah in the present time. He was known
as the "scholar of the scholars" and taught many of the leading Muslim
academics that are among us today. Ash-Shu'aybî died of a heart attack inside a
Saudi Arabian prison were he had been held for the past several years. This
article on the definition of terrorism has been edited by JUS for Western
audiences.
Praise be to Allah, Lord of the Worlds, and may Peace and
Blessings be upon our Messenger Muhammed, and on his family and companions.
Much has been said in an effort to define terrorism. The opinions and
understandings expressed so far have been contradictory with respect to the
concept, and despite the many definitions and terms which have been placed for
the meaning of terrorism, we have not come across a comprehensive definition to
the reality of terrorism. Every definition of a reality, if it is not
consistent and reflective of the truth, can not be considered a correct
definition. Despite many researchers in this field mentioning over one hundred
definitions, all of them lack in one way or another, a correct and meticulous
definition that we can use to differentiate between acts of terrorism and other
acts.
A few examples of definitions of terrorism that have been voiced are:
Terrorism is an act that naturally causes one to feel insecure and frightful.
Terrorism results in the gathering of fear within people, by way of violence.
Terrorism is the use of intentional and organized means that naturally stir
fear, to attain particular objectives.
Terrorism is a barbaric horrific act.
Terrorism is an act that contradicts societal modes, and violates of the honour
of man.
If you were to analyze these definitions, and study the level of specification,
and the degree to which one can rely upon them to declare if an act is
terrorism, you would conclude that all of these descriptions fail to make a
clear categorical explanation of the concept of terrorism. These definitions
are either too broad or too precise, or not broad or precise enough, and the
differences in the definition of terrorism stem from the different views,
interests and ideologies that exist in different countries. Every country
explains terrorism in a way that agrees with its policies and interests,
regardless of whether the definition agrees with the correct meaning of
terrorism or contradicts it. This is the reason that you'll find an act carried
out by a group of persons or individuals described as a "terrorist act" in one
instance and you'll find another similar act, perhaps even more barbaric
conducted by others that is not considered terrorism.
Aprime example is the issue of Palestine. For more than fifty years, the
envious Zionists have been giving our Palestinian brothers a taste of the
severest punishment. From killing, expulsion, destruction and the devastation
of Palestinian homes by those who occupy Palestinian land, this torture is
considered an act of self defense by the occupiers and the crusading masters in
America and Europe. What the suppressed people of do with the stones is called
violence and terrorism!
The correct definition of terrorism is based on two factors:
- Defining terrorism according to the Arabic language
- Defining terrorism according to the Sharee'ah texts
As for language, the derivatives of the word terror are terrorise, terrorised
and terrorism, which comes from the root word rahiba (to cause fear). Terrify,
scare, intimidate, horrify, frighten and affray are all synonymous words and
all lead to fear. Some of these words are deeper in meaning than others, and if
we were to follow up on this subject in the Noble Qur'an, we will find that
rahiba means extreme fear.
Allah, the Majestic says: "And have fear of Me", and He said, "They call upon
us, in hope and fear", and He said, "And prepare for them what you can, from
the power and steeds of war, to terrorise the enemy of Allah and your enemy,"
i.e. to scare them.
Ibn Jareer says: "It is said, 'I panicked the enemy', in that I terrorized
them, with terror.
And from it, is the statement of Tufayl al-Ghanawi Woe to the Mother of Hayy,
you struck in their cores, The People of Kulaab, the mornings of panic and
terror - you struck fear in them.
Ibn Jareer says: "Bishr narrated to us, Yazeed mentioned, Sa'eed mentioned,
from Qataadah, "and draw your hand close to your side to be free from ar-ruhb"
i.e. from fear. This is the tafseer explanation of ar-ruhb (terror) and ar-ru'b
(fear), proving that ar-ru'b is synonymous with ar-ruhb, and its meaning is
extreme fear. This is supported by his statement, sallallahu 'alayhi wa salam,
"I have been given victory through striking fear (ru'b) in the enemy,
equivalent to the distance of one month (in battle)".
This is a brief summary of the meaning of terrorism in the language of the
Arabs.
As for the concept of terrorism in Sharee'ah, it consists of two categories:
Firstly, the concept of terrorism in Islam is that of the detested and
forbidden, being of the major sins and those who do it deserves punishment and
criticism, be it at the level of the state, groups or individuals. It manifests
in reality as an attack against calm people through plundering undertaken by a
criminal state or group or individuals. This occurs by stealing wealth and
property, taking the prohibitions and making the pathways outside the cities
not secure and by oppressive governments overcoming its citizens by suppressing
freedom, and ruling by whims and desires, and the like.
Secondly,terrorism that is legislated by Allah for us, commanded by Him, is
sufficiently preparing to fight the enemies of Allah and His Messenger, Allah
says, "And prepare for them what you can from power and the steeds of war to
terrorize the enemies of Allah and your enemies." In this noble passage,
explicit words are used concerning the obligation to exert effort to terrorize
the enemy, by becoming acquainted with weaponry and the training of armies, so
that the enemy may fear them and reconsider a thousand times before going forth
against the Muslims. I say that the obligation of preparation for fighting is
an issue upon which all Muslim scholars have agreed upon, whether this fighting
is defensive or offensive.
It should be pointed out that physical and financial preparation is not
sufficient for victory - it must be backed up by morale strength. This is found
through developing a strong belief in Allah, relying upon Him, increasing in
good deeds and staying far from what displeases Him. The one who studies
history realizes the truthfulness of this. The Most High says: "Truly Allah has
given you victory on many battle fields, and on the Day of Hunain (battle) when
you rejoiced at your great number but it availed you naught and the earth, vast
as it is, was straitened for you, then you turned back in flight."
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