The Battle for God: A History of Fundamentalism (Ballantine Reader's Circle)
- 作者: Karen Armstrong
- 出版社/メーカー: Ballantine Books
- 発売日: 2001/01/30
- メディア: ペーパーバック
- クリック: 43回
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Karen ArmstrongのThe Battle for God: A History of Fundamentalismには9/11を反映した”New Preface”が付されている*1。その中で、彼女は9/11のハイジャック／テロを、”some sinister new development in Islamic fundamentalism”、さらには”a form of post-fundamentalism”としている（p.ix）。彼女が注目するのは、エジプト人ハイジャッカーのMohamed Attaとレバノン人ハイジャッカーのZiad Jarrahi*2。Mohamed Attaはほぼアルコール依存症状態で、ハイジャックしてWTCに突っ込むことになる飛行機に搭乗する前もウォッカを呷っていた。Ziad Jarrahiも大酒呑みで、ハンブルクのナイトクラブに屡々出入りしていた。一般的なムスリムにとって酒は戒律上よろしいものとは見なされていない。ましてや、特攻に志願するファンダメンタリストにとってはいうまでもないだろう。Karen Armstrong曰く、
さらに、彼女はShabbetai ZeviやJacob Frankの名を挙げて、宗教のこうしたpost-fundamentalismを動機付ける観念について、
The idea that a Muslim martyr could go to meet God with vodka on his breath is as bizarre a thought as that of Baruch Goldstein, the Jewish fundamentalist who gunned down twenty-nine Muslims in the Great Mosque of Hebron in 1994 and was himself killed during the attack, enjoying a breakfast of bacon and eggs before carrying out the action. No devout Muslim, or Jew, would dream of indulging in this kind of behavior. Most fundamentalists live strictly orthodox lives, and alcohol, nightclubs, and loose women are aspects of the jahiliyyah, the ignorant, godless barbarism that Muslim fundamentalists, following Sayyid Qutb’s instructions, have vowed not only to abjure but also to eliminate. The hijackers seem to have gone out of their way not only to disobey the basic laws of the religion they have vowed to defend but to also trample on the principles that motivate the traditional fundamentalist. (ibid.)
という。
The times were so desperate that something entirely new was required. Old values no longer applied; there had to be a new law, and a new freedom that could only be achieved by a flagrant disavowal of the old norms. (p.x)
Karen Armstrongによれば、その逝きっぷりにおいてMohamed Attaたちにユダヤ教側で対応するのは”Jewish Underground”という集団である。彼らは1979年にイェルサレムの「岩のドーム」の爆破、さらにはイスラエル国家の破壊を企てた。
Perhaps the hijackers of September 11 had also reached a point where they were evolving a form of Muslim antinomian post-fundamentalism too and felt that nothing was sacred any longer. Once that point is reached, the most cruel and evil behavior can be seen as a positive good. (ibid.)
