Abdel-Khalek Ahmed M
College of Social Sciences, Kuwait University, Kuwait.
Arch Suicide Res. 2004;8(1):99-113. doi: 10.1080/13811110490243840.
The objective of the present article is to elucidate specific Islamic and psychological aspects of martyrdom (Istish'had) in the light of one example, that is the Palestinian martyrs in the Israeli-Palestinian conflict. This conflict has historical roots. The day the British mandate in Palestine ended in 1948, Israel was declared a state. War broke out, and around half of the Palestinian population was expelled in the diaspora. In 1950, Israel passed a law that gave every Jew in any country the right to emigrate to Israel. Israelis are burying POWs alive, using arrested people as human spare parts for wounded Israelis, demolishing more than 17,000 houses, and bulldozing the farm lands. Therefore, the soil has become fertile ground for the growing phenomenon of martyrdom and has given rise to a culture of resistance, based on the Islamic principles of Jihad (holy war) and the right to resist the Israeli colonizer. Several specialists in Islamic law (Shari'a), consider that martyrdom is legitimate and does not count as suicide of any kind.
本文的目的是通过一个例子，即以色列-巴勒斯坦冲突中的巴勒斯坦烈士，阐明殉道（Istish'had）的特定伊斯兰教和心理学方面。这场冲突有其历史根源。1948年英国在巴勒斯坦的委任统治结束之日，以色列宣告建国。战争爆发，大约一半的巴勒斯坦人口被驱逐到海外侨居。1950年，以色列通过一项法律，赋予任何国家的每一位犹太人移民到以色列的权利。以色列人活埋战俘，将被捕人员用作受伤以色列人的人体备用器官，拆除了17000多所房屋，推平了农田。因此，这片土地已成为殉道现象不断增长的沃土，并催生了一种基于圣战（神圣战争）的伊斯兰原则和抵抗以色列殖民者权利的抵抗文化。几位伊斯兰教法（沙里亚法）专家认为，殉道是合法的，不属于任何形式的自杀。
