CSS 2009 Solved Islamiat Past Papers | Reasons for Suicidal and Valiant Attacks
The following question of CSS Islamiat 2009 is solved by Miss Ayesha Irfan, the highest scorer in CSS Islamiat. Moreover, the question is attempted using the same pattern taught by Sir Syed Kazim Ali to his students, who have scored the highest marks in compulsory subjects for years. This solved past paper question is uploaded to help aspirants understand how to crack a topic or question, write relevantly, what coherence is, and how to include and connect ideas, opinions, and suggestions to score the maximum.
Question Breakdown
This question demands an analytical distinction between suicidal attacks (typically linked to terrorism) and valiant attacks (linked to martyrdom or legitimate warfare). It expects candidates to differentiate the two based on Islamic principles and assess the Islamic perspective on the legitimacy of such actions. It also requires clarity on what kind of violent actions Islam permits (if any) and under what circumstances, according to Shari’ah, Fiqh, and the teachings of the Prophet Muhammad (PBUH) and his Companions (RA).
Outline
1-Introduction
2-Understanding suicidal attacks
3-Understanding valiant or martyrdom operations
4-Major differences between the two
5-Qur’anic and Hadith position on suicide
6-Conditions for legitimate martyrdom in Islam
7-How do extremist groups distort these concepts?
8-Scholarly consensus on legitimacy and illegitimacy
9-Critical analysis
10-Conclusion
Answer to the Question
Introduction
In contemporary times, the lines between suicidal acts and valiant martyrdom operations have become increasingly blurred. Armed groups across Muslim-majority regions carry out self-sacrificial attacks, claiming them as martyrdom. Meanwhile, others see them as mere terrorism masked with religious slogans. This confusion has led to global criticism of Islamic teachings and a crisis of understanding within the Muslim youth. Therefore, Islam’s clear principles on the sanctity of life, legitimate warfare, and the ethics of jihad must be revisited to differentiate between the two phenomena.
Understanding Suicidal Attacks
Suicidal attacks, from an Islamic lens, are acts where a person intentionally ends their own life, whether out of desperation, political ideology, or personal conviction, with or without harming others. Such acts often take place outside any battlefield and target civilians, creating chaos. Islam strictly prohibits suicide under all circumstances. The Qur’an clearly states, “And do not kill yourselves. Surely, Allah is Most Merciful to you.” (Surah An-Nisa, 4:29) These acts are devoid of a legitimate Shari’ah mandate, often executed without state sanction or community consultation. Therefore, they are classified as unlawful self-destruction (Halaakah) in Fiqh.
Understanding Valiant or Martyrdom Operations
Valiant attacks, in the Islamic context, refer to those sacrificial acts undertaken in the battlefield where a Muslim risks or gives their life for a noble cause, such as defending oppressed people, protecting a Muslim territory, or repelling unjust aggression, under legitimate Islamic leadership. An example from the Seerah includes the act of Mus’ab ibn Umair (RA) at Uhud, who held the flag of Islam while being martyred. The Prophet PBUH said, Whoever dies defending his property, his life, or his family is a martyr.” (Tirmidhi) Such actions are grounded in collective strategy, not individual interpretation, and are only legitimate if carried out in a declared conflict where combatants are the target, not innocent civilians.
Major Differences Between Suicide and Martyrdom Attacks
Several critical differences distinguish suicide from martyrdom:
- Intent: Suicide is based on despair or ideology; martyrdom is based on noble sacrifice.
- Target: Suicide often targets civilians; martyrdom targets enemy combatants.
- Authority: Suicide is self-initiated; martyrdom occurs under lawful command.
- Spiritual status: Suicide incurs divine punishment; martyrdom earns divine reward.
The Prophet condemned suicide: “He who throws himself from a mountain and kills himself will be in the fire of Hell.” (Bukhari). Hence, one must not confuse a terrorist’s suicide bombing with a martyr’s lawful resistance.
Qur’anic and Hadith Ruling on Suicide
Islam unequivocally forbids suicide in all forms. The Qur’an says:
“And do not throw yourselves into destruction with your own hands.” (Surah Al-Baqarah, 2:195)
The Prophet (PBUH) described a man who took his life during battle to escape pain. Though the man appeared brave, the Prophet (PBUH) revealed he would be in Hell (Muslim). This Hadith directly refutes the notion that intentionally ending one’s life for a cause automatically guarantees martyrdom. Islam is a religion of life preservation (Hifz al-Nafs), one of the five higher objectives (Maqasid) of Shari’ah.
Conditions for Legitimacy of Martyrdom in Islam
Islam permits legitimate martyrdom operations only when specific conditions are met, such as declared war or legitimate armed struggle (not civil war or rebellion). Moreover, the enemy must be a combatant. Furthermore, operations are planned by lawful leadership, not by lone actors. Last resort, after all peaceful methods have failed. After that, no targeting of civilians, women, or children, even among enemies. Historically, valiant martyrdom was seen in the form of battlefield bravery, never targeting innocents or religious sites. Such actions must reflect the ethics of war taught by the Prophet Muhammad (PBUH), who prohibited killing non-combatants and even destroying trees.
How Extremist Groups Distort These Concepts
Groups like ISIS, al-Qaeda, and TTP exploit religious texts to justify suicide bombings, mislabeling them as martyrdom. These attacks mostly kill civilians, including Muslims, in mosques, markets, and schools. Such groups ignore Islamic legal consensus (Ijma) and the principles of Fiqh al-Jihad, distorting classical rulings to fit political motives. Their leaders issue illegitimate fatwas and mislead impressionable youth with emotional narratives rather than scholarly verdicts. Their actions, instead of earning a reward, only spread fitnah (chaos) and give Islam a negative image globally.
Scholarly Consensus on Legitimacy and Illegitimacy
Mainstream Islamic scholars have drawn a clear line between martyrdom and suicide. Scholars like Mufti Taqi Usmani, Shaykh al-Qaradawi, and Dr. Wahbah al-Zuhayli have declared suicide bombings Haram unless they meet the five Shari’ah conditions. Furthermore, fatwas by Dar al-Ifta Egypt, Saudi Ulema, Al-Azhar, and Jamia Binoria all confirm that killing oneself in the name of Islam without state sanction or targeting civilians is impermissible. Islam doesn’t allow vigilantism, no matter how noble the goal may seem.
Critical Analysis: A Clash Between Emotions and Jurisprudence
The confusion between suicide and martyrdom stems from emotional manipulation, political frustration, and ignorance of Islamic jurisprudence. Many young Muslims see violent resistance as the only path to honor in the face of oppression. However, Islam never justifies unregulated violence. Jihad, in Islam, is a regulated and morally bounded duty, not a license for chaos. In the current global environment where Islam is already under scrutiny, irresponsible actions misrepresented as martyrdom damage not only the faith’s image but also weaken legitimate Muslim causes. The solution lies in reviving authentic scholarship, reforming madaris’ curriculum, and empowering youth with knowledge rather than emotion.
Conclusion
In conclusion, Islam draws a firm distinction between suicide, which is always prohibited, and martyrdom, which is only permitted within a lawful, ethical, and regulated warfare. Modern-day suicide bombings do not align with the objectives of Shari’ah, the practice of the Prophet PBUH, or the rulings of consensus-based scholarship. The Muslim Ummah must combat this ideological deviation by restoring the correct understanding of Jihad, educating its youth, and standing against those who tarnish Islam’s name in the guise of resistance. As Allah says:
“Indeed, Allah does not love the corrupters.” (Surah Al-Qasas, 28:77)
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