Nasra Hassan's Conversations with Jihadists Hellbent on Paradise . . .

Nasra Hassan

Salzburg Global Seminar

Recently, there's been some discussion on this blog concerning the significance that hope of paradise holds in the minds of suicide bombers. Scott Atran interviewed jihadists and failed suicide bombers and was told by the leaders, and apparently even by the would-be 'martyrs' themselves, that Allah would not accept a 'martyr' who sought death motivated by the promise of paradise since that would be a selfish motive. I disagreed, saying that I didn't trust these statements, my thinking being that those who would carry out 'martyrdom operations' (suicide bombings) against infidels would certainly have no qualms about merely lying to infidels.

I did accept that seeking martyrdom out of a selfish motive, say, solely the prospect of transcendent sex with houris in paradise, would perhaps not be acceptable to Allah, but I held that such would not reduce the significance of that motive, rather that the motive would tend to be contextualized and that the would-be martyr, caught in the paradox of seeking paradise without seeking paradise, would play psychological games with himself over that motive.

Related to the point about deception, moreover, I noted that the facts established through interviews depend upon the questions posed, and -- I might also now add -- upon the relationship between interviewer and the one interviewed. Islamists are well known to say one thing to Westerners and something utterly different among themselves and to other Muslims. I therefore pointed to the rhetoric used by recruiters of suicide bombers, generally the promise of paradise and specifically the delights of 'marriage' to the beautiful houris, and I supplied the evidence offered by the practice of martyrs' weddings.

Such rhetoric and rituals would seem to support my claim concerning the motive of attaining paradise, but what do the would-be martyrs themselves say about paradise and its attractions? What might they say to a fellow Muslim in an interview? Let's find out by looking at the sort of evidence I've been seeing in print for the past twenty years and more.

Ms. Nasra Hassan, according to her profile on the Salzburg Global Seminar website, "carries out primary research on Muslim suicide terrorism and on jihadist militancy . . . . [and] her research data has been published and is widely cited in academic and other publications," so she appears to have at least some proper academic credibility. Nearly 12 years ago, Ms. Hassan published a fascinating article in The New Yorker, titled "An Arsenal of Believers: Talking to the 'human bombs'" (November 19, 2001). That was shortly after 9/11, but the interviews had been conducted a few years earlier, in the Gaza Strip, so let's see what she learned, beginning with a young man she calls "S.," a suicide bomber whose bomb failed to detonate. He was shot in the head and lay in a coma for over two months, but recovered and agreed to be interviewed:

"How did you feel when you heard that you'd been selected for martyrdom?" I asked.

"It's as if a very high, impenetrable wall separated you from Paradise or Hell," he said. "Allah has promised one or the other to his creatures. So, by pressing the detonator, you can immediately open the door to Paradise -- it is the shortest path to Heaven."

Hassan inquired about whether he and his two companions ever wavered:

"We had no doubts. We made an oath on the Koran, in the presence of Allah -- a pledge not to waver. This jihad pledge is called bayt al ridwan, after the garden in Paradise that is reserved for the prophets and the martyrs."

Hassan even watched a video of S. and the other two:

S. showed me a video that documented the final planning for the operation. In the grainy footage, I saw him and two other young men engaging in a ritualistic dialogue of questions and answers about the glory of martyrdom. S., who was holding a gun, identified himself as a member of al-Qassam, the military wing of Hamas, which is one of two Palestinian Islamist organizations that sponsor suicide bombings . . . . "Tomorrow, we will be martyrs," he declared, looking straight at the camera. "Only the believers know what this means. I love martyrdom." The young men and the planner then knelt and placed their right hands on the Koran. The planner said, "Are you ready? Tomorrow, you will be in Paradise."

There is a social aspect to martyrdom, for the martyrs serve as role models:

In Palestinian neighborhoods, the suicide bombers' green birds appear on posters, and in graffiti -- the language of the street. Calendars are illustrated with the "martyr of the month." Paintings glorify the dead bombers in Paradise, triumphant beneath a flock of green birds. This symbol is based on a saying of the Prophet Muhammad that the soul of a martyr is carried to Allah in the bosom of the green birds of Paradise.

This hope of paradise appears to play a great role:

A member of Hamas explained the preparation: "We focus his attention on Paradise, on being in the presence of Allah, on meeting the Prophet Muhammad, on interceding for his loved ones so that they, too, can be saved from the agonies of Hell, on the houris, and on fighting the Israeli occupation and removing it from the Islamic trust that is Palestine."

Note that the jihad against Israel also serves as motive, and here is where Professor Scott Atran's analysis perhaps has something to add, for not every Muslim seeks martyrdom. Indeed, the vast majority of Muslims do not. There first must be radicalization. Martyrs appear more often where Muslims feel themselves oppressed, which certainly contributes to radicalization. The promise of paradise, however, remains a powerful, centrally crucial incentive, as Hassan recounts:

I was told the story of a young Palestinian, M., by two men who, at different times, had been his cellmates in Israeli prisons. In September, 1993, in a safe house just outside Jerusalem, M. had performed ritual ablution, said his prayers, and set off on his bombing mission. He had boarded a bus -- one on the same route on which S.'s bomb had failed to explode two months earlier. All he had to do was unzip his bag of explosives and press the detonator. "But at the moment he was to press the button he forgot Paradise," one of his former cellmates recalled. "He felt a split second of fear, a slight hesitation. To bolster himself, he recited from the Koran. Refreshed and strengthened, he again began to think of Paradise. When he felt ready, he tried again. But the detonator did not function. He prayed to himself, 'Please, Allah, let me succeed.' But still it did not work, not even the third time, when he kept his finger pressed firmly on the knob. Recognizing that there was a technical problem, he got off the bus at the next stop, returned the bag to the planner, and went home." (The Israeli security services subsequently arrested M. in another attack, and he is currently in prison.)

Very interesting. The would-be martyr is supposed to focus attention specifically upon paradise, or so M.'s case reveals. There's more:

Just before the bomber sets out on his final journey, he performs a ritual ablution, puts on clean clothes, and tries to attend at least one communal prayer at a mosque. He says the traditional Islamic prayer that is customary before battle, and he asks Allah to forgive his sins and to bless his mission. He puts a Koran in his left breast pocket, above the heart, and he straps the explosives around his waist or picks up a briefcase or a bag containing the bomb. The planner bids him farewell with the words "May Allah be with you, may Allah give you success so that you achieve Paradise." The would-be martyr responds, "Inshallah, we will meet in Paradise."

After a successful "martyrdom" operation, there follows one of those weddings I reported on recently:

The bomber's family and the sponsoring organization celebrate his martyrdom with festivities, as if it were a wedding. Hundreds of guests congregate at the house to offer congratulations. The hosts serve the juices and sweets that the young man specified in his will. Often, the mother will ululate in joy over the honor that Allah has bestowed upon her family.

All's well that ends well! A wedding is the happy ending to every popular fairy tale. But not for the victims. The carnage left behind, the lives taken and the lives ruined, the destruction that remains. And the image of Islam painted by Islamists in clotted blood grows ever darker. Little wonder the Islamists say, "We love death!" They have to.

All for paradise . . . and a little bit more.

To Die For!

Omar Al-Sweilem

Miniscule Saudi Cleric

"No Nivea, no vaseline. No nothing!"

(Image from MEMRI)

In a video clip made available at MEMRI (Clip No. 1741), Saudi Cleric Omar Al-Sweilem . . . . Uh, is that pronounced "swell'em"? Anyway, this guy gets physical about the sensual traits of that "slender but busty babe" of the afterlife! Did I say "babe"? "Babe" ain't the half of it. Why there'll be a whole flock of those angelic babes! Swell'em promises, and he's got an authority to back him up:

Harith Ibn Al-Muhasibi told us what would happen when we meet the black-eyed virgin with her black hair and white face . . . . What hair! What a chest! What a mouth! What cheeks! What a figure! What breasts! What thighs! What legs! What whiteness! What softness! Without any creams -- no Nivea, no vaseline. No nothing! He said that faces would be soft that day. Even your own face will be soft without any powder or makeup. You yourself will be soflt, so how soft will a black-eyed virgin be, when she comes to you so tall and with her beautiful face, her black hair and white face . . . . Just feel her palm . . . How soft will a fingertip be, after being softened in paradise for thousands of years! . . . He told us that if you entered one of the palaces, you would find ten black-eyed virgins sprawled on musk cushions . . . . When they see you, they will get up and run to you. Lucky is the one who gets to put her thumb in your hand. When they get hold of you, they will push you onto your back, on the musk cushions. They will push you onto your back . . . . He said that one of them would place her mouth on yours. Do whatever you want. Another one would press her cheek against yours, yet another would press her chest against yours, and the others would await their turn . . . . He told us that one black-eyed virgin would give you a glass of wine. Wine in Paradise is a reward for your good deeds. The wine of this world is destructive, but not the wine of the world to come.

"Do whatever you want"! Hallelujuh for those earthy heavenly babes! I could just break into song! An old Babe-tist hymn comes to mind:

When we all get to heaven,
What a day of rejoicing that will be!
When we all see houris,
We'll sing and shout the victory!

Not exactly my Baptist grandma's view of heaven, though. She was against wine, and I can't imagine what she'd think of the babes waiting there.

But I know what a young man would think, and if some sexually frustrated but horny young Muslim lad gets brainwashed by stuff like this, he doesn't need a political reason to blow himself up -- he just needs to be desperate enough to want to get laid at all cost.

And I used to think that stories of alien seduction were weird...

"Islamic ethics tends toward extreme theological voluntarism."

Qur'an, Ninth Century

إِنَّمَا قَوْلُنَا لِشَيْءٍ إِذَا أَرَدْنَاهُ أَن نَّقُولَ لَهُ كُن فَيَكُونُ

"For to anything which We have willed,

We but say the word, 'Be', and it is."

(Yusuf Ali, translator, Ayah 40, Qur'an)

Small Telyashayakh Mosque, Tashkent

(Image from Wikipedia)

The heading to this day's blog entry comes from an article by Daniel W. Brown.

You may recall that I cited him yesterday on Islamic divine voluntarism. Who, therefore, is Daniel W. Brown, and what are his credentials? According to Cultural Encounters: A Journal for the Theology of Culture, Dr. Brown has the following credentials:

Dr. Daniel Brown has lived in Egypt and in Pakistan where he was born and spent his first eighteen years. In 1993 he received his Ph.D. in Islamic Studies from the University of Chicago. He has been a visiting scholar at the International Islamic University in Islamabad, the Institute of Islamic Culture in Lahore, and Cairo University and has taught Islamic Studies at Mount Holyoke, Amherst and Smith Colleges.

Since 1997 he has been Pastor of Stony Brook Community Church in South Hadley, Massachusetts. He is the author of Rethinking Tradition in Modern Islamic Thought (Cambridge, 1999) and A New Introduction to Islam (Blackwell, 2003).

From this information, I'd say that Dr. Brown appears reputable and trustworthy.

With that in mind, let me return to the passage that I cited yesterday, within the context of the passage in which it occurs:

Islam might be considered the defining case of ethical voluntarism. Among most Sunni Muslim scholars, past and present, voluntarism has been an undisputed assumption of Islamic ethical theory, finding reflection in Islamic credal formulations.

We confess that the decision concerning good and evil wholly depends on Allah. For whoever should say that the decision regarding good and evil depends upon another than Allah would thereby be guilty of unbelief regarding Allah, and his confession of the unity of Allah would become invalid. (Wasiyat Abi Hanifa, art. 6. Cited in A.J. Wensinck, Muslim Creed: Its Genesis and Historical Development (London: Frank Cass & Co., 1965), 126)

Ibn Hazm (d. 1064) offers the following stark elaboration of the majority position:

If God the Exalted had informed us that he would punish us for the acts of others . . . or for our own obedience, all that would have been right and just, and we should have been obliged to accept it. (Ibn Hazm, al-fisal fi'l-milal wa-l-ahwa' wa-n-nihal, 5 vols. (Cairo, 1890-1903), 3:92. Cited in Hourani, Reason and Tradition in Islamic Ethics (Cambridge: Cambridge University Press, 1985), 174)

As Ibn Hazm's statement implies, and as Hourani points out, Muslim theologians, including al-Ash'ari (d. 935), Ibn Hazm and al-Ghaziili (d. llll), did not shy away from the most extreme consequences of voluntarism: Should God have commanded theft and idolatry it would have been right for humans to commit them. (Hourani, Reason and Tradition, 59)

Ethical voluntarism reinforces and is reinforced by the general tenor of Ash'arite theology, with its characteristic emphasis on the overwhelming power and sovereignty of God at the expense of human freedom. In the words of a standard credal formulation: "Allah has created the creatures, who are devoid of power because they are weak and impotent, whereas Allah is their creator and their sustenance; as He says: 'It is God who created you, who fed you, who, later, will cause you to die, and then will make you alive'" (Wasiyat Abi Hanifa, art. 12, in Wensinck, Muslim Creed, 126). Voluntarism accords well with such a view of the overwhelming power of the creator and the utter dependence of the creature. Further, voluntarism grants to God complete freedom -- He is unbound by any external standard of good, evil or justice. (Daniel W. Brown, "Islamic Ethics in Comparative Perspective," The Muslim World, Volume 89, Number 2, April 1999, pages 183-4)

Dr. Brown was writing this in 1999, two years prior to September 11, 2001, so he had no obvious axe to grind, and since he seems to have credentials and to be trustworthy, I see no reason to discount his presentation of the standard Sunni Muslim view of Allah's ethical directives as voluntarist and his treatment of Ibn Hazm's view as normative.

Now, this does not mean that a Muslim can do whatever he pleases, so I don't entirely agree with my friend Bill Vallicella's formulation of the problem:

The Muslim view is quite 'chilling' if one thinks about it. If God is not contrained by anything, not logic, not morality, then to use the words but reverse the sense of the famous Karamazov passage, "everything is permitted." In other words, if the Muslim god exists then "everything is permitted" just as surely as "everything is permitted" if the Christian god does not exist. In the latter case, everything is permitted because morality has no foundation. In the former case, everything is permitted because morality's foundation is in Absolute Whim.

To put it in another way, a foundation of morality in unconstrained and unlimited will is no foundation at all.

To 'feel the chill,' couple the Muslim doctrine about God with the Muslim literalist/fundamentalist doctrine that his will is plain to discern in the pages of the Koran. Now murder can easily be justified, the murder of 'infidels' namely, on the ground that it is the will of God. (William F. Vallicella, "Islam and the Euthyphro Problem," Maverick Philosopher, November 5, 2007)

Although one can conclude from Islamic divine voluntarism that 'everything is permitted' to Allah, one cannot infer that 'everything is permitted' to those who submit to Allah. Muslims must follow Allah's ethical directives . . . whatever they happen to be.

As to precisely what Allah's ethical commands entail . . . well, that is the 72-virginal-houri question.