ISLAM AND TERRORISM

1.0 Introduction

The event of 9/11/2001 was a black date where Islam once again directly associated with terrorism. Terrorism is a global phenomenon where the world population is under threat of destructive violence by several groups called terrorists. Unfortunately, terrorism is always referring to Islam by the West. Samuel P. Huntington (1993) in his article entitled “The Clash of Civilizations?” mentioned that Islam has bloody borders. He wrote,
“This is particularly true along the boundaries of the crescent-shaped Islamic bloc of nations from the bulge of Africa to central Asia. Violence also occurs between Muslims, on the one hand, and Orthodox Serbs in the Balkans, Jews in Israel, Hindus in India, Buddhists in Burma and Catholics in the Philippines. Islam has bloody borders.”

This statement destroys the very pristine of Islam as a religion of peaceful and tranquility. This brief research then tries to explain the real meaning of terrorism and its types in the second part. However, I will concentrate more on part three where I will discuss about the concept of Islamic jihad and how to combat terrorists’ activities around the world. This research ultimately aims to counter and to correct the wrong perception, which associates Islam with terrorism.

2.0 Terrorism

2.1 Definitions & Factors of Terrorism
Terrorism is the systematic use of violence or the threat of violence against civilians to achieve political objectives. The term is taken from the “reign of terror” in the French Revolution in 1793 to 1794. (A. Rashid Moten, 2005). According to James D. Kiras, terrorism is the use of illegitimate violence by sub-states groups to inspire fear, by attacking civilians or symbolic targets. This is done for purposes like drawing widespread attention to a grievance, provoking a severe response, or wearing down their opponent’s moral resolve, to affect political change.

Many writings from the Western perspective are advocating that the greatest threat faced by America currently is the threat of Muslim jihadists particularly those who associated with Al-Qaeda network. Those Muslim jihadists also called as Muslim terrorists or extremists.

2.2 Types of Terrorist Groups

There are several kinds of terrorist groups exist around the globe. Audrey Kurth Cronin (2002/2003) as taken from James D. Kiras’ study of Terrorism and Globalization noted,

“There are four types of terrorist organizations currently operating around the world categorized mainly by their source of motivation: left-wing terrorists, right-wing terrorists, ethnonationalist/separatist terrorists, and religious or ‘sacred’ terrorists. All four types have enjoyed periods of relative prominence in the modern era, with left-wing terrorism intertwined with the Communist movement, right-wing terrorism drawing its inspiration from fascism, and the bulk of ethnonationalist/separatist terrorism accompanying the wave of decolonization especially in the immediate post-World-War 2 years. Currently, ‘sacred’ terrorism is becoming more significant. Although groups in all categories continue to exist today, left-wing and right-wing terrorist groups were more numerous in earlier decades. Of course, these categories are not perfect, as many groups have a mix of motivating ideologies-some ethnonationalist groups, for example, have religious characteristics or agendas-but usually one ideology or motivation dominates.”


From all the fours, I would like to emphasize on religious terrorist as it is in tune with our discussion of Islam and terrorism. By facts, religious has increasingly become a rallying point for terrorism in the post Cold-War which paved the way to America to become the only superpower in this globe. During Cold War, communist ideology was the great challenge to the America. After the Cold War ended, America argues that the only challenge to them is the rise of Islam.

The religious terrorism, which mainly refers to Islamic jihad by the Western, believed that the Muslim jihadists are motivated by promises of rewards in the afterlife. Some writers that bias to Islam advocated that some terrorists be driven by religious factors that encourage them to kill the non-believers or kuffar as many as possible. [1]

Islamic jihad always categorized as armed jihad. According to Muhammad Hanif Hassan, armed jihad is a standing obligation until the end of the world and its aim is to fight infidels whenever they maybe found, in accordance with the prophet’s utterance to “fight the polytheists until they say, ‘there is no God but Allah.” Additionally, armed jihad is to be carried out until all lands are liberated from unbelievers and when all unbelievers submit to the rule of Islam.

Unfortunately, many have misunderstood the above armed jihad. M. Hanif then further wrote that the verses on armed jihad in the Qur’an are revealed in stages and God revealed verses of chapter 9 of the Qur’an to finalize the last stage. These last verses abrogate the earlier verses revealed on armed jihad, which state that it is only permissible when Muslim are attacked.

3.0 Islamic Jihad and Terrorism

3.1 Concept of Jihad in Islam
Many have misunderstood the concept of jihad. Historians viewed jihad as ‘holy war’ to fulfill the God’s command. The worse is many people believe jihad must involve violence to reach certain aims. If jihad in Islam refers to violence, logically it against the very basic of the meaning of Islam itself which denotes peace.

Conceptually, jihad means struggle in the cause of Allah. Jihad had began during the Prophet Muhammad’s time. Prophet Muhammad started his da’wah missionary in Mecca for 13 years after he got first revelation from Allah. During this time, jihad referred to the new Muslims’ personal external struggle to fight against non-Muslims relatives and friends’ attacks and physical tortures. It also involved internal struggle in abandoning old traditions to the new Islamic ways of life.[2]

Nonetheless, after the Prophet’s migration from Mecca to Medina, the concept of jihad had been developed with some vital additions. During this time, jihad involved armed struggle, which had been launched over those non-Muslims who actively fight against Islam. To put another word, jihad with armed struggle only applied when Islam had been attacked and tortured aggressively. It is importantly to note that during the Prophet’s period, there were several cases where war was permitted, but peace was much preferred.

Furthermore, the concept of jihad becomes more complex than before and it leads to wrong perception over the real concept of jihad in Islam. To understand the contemporary meaning of jihad, Maryam Jameelah (1990) as quoted in Islamic Jihad: a Historical Perspective noted “jihad as demands that every Muslim fully dedicate his life in the service of God, establish righteousness and vanquish evil from without and from within, and be ready to make any sacrifice toward the end.”[3] Her definition of jihad seems in line with the previous understanding that focuses on external and internal struggle of individual Muslims.

There are several conditions where Islamic jihad can engage with military and armed jihad. Of course, it must be done for the sake of Allah. To understand this, Sayyed Qutb noted,

“In Islam, peace is the rule, and war is a necessity that should not be resorted to but to achieve the following objectives: to uphold the rule of Allah on earth, so that the complete submission of men would be exclusively to Him; to eliminate oppression, extortion and injustice by instituting the Word of Allah; to achieve the human ideals that are considered by Allah as the aims of life; and to secure people against terror, coercion and injury.”

Practices of jihad in contemporary world have several variations as a reflection of global politics. It means, jihad nowadays is different with the period of our prophet Muhammad. It is not solely military jihad but also jihad in intellect, political and economic realms as well. To understand the relationship between Islamic jihad and terrorism, we could examine the Prophet’s time especially two methods of terrorism which are endangerment of civilians lives and the taking of hostages.[4] During the Prophet’s time, armed jihad only waged against those who directly involve in warfare. The prophet was strongly against violence on civilians including children, women, the old and weak people. In fact, trees and animal cannot be destroyed in the warfare. With regard to hostages, the prophet encouraged Muslim jihadists to treat them in the well and best manner. It is not like what happen in Abu Gharib’s prison and Guantanamoa, where the hostages were treated inhumanely and very badly.

In brief, it is clear that Islamic jihad has nothing to do with terrorism as understood by many. It should be clear that Islamic jihad is not arbitrarily attack anyone without a cause. By observing contemporary jihad in the Muslim world, we could say that all jihad activities take place in Palestine, Afghanistan, Iraq and many other Muslim countries are a reflection towards suffering and oppression they have faced for a long period. In this case, Islamic jihad must be understood as a tool to uphold justice to the oppression not as terrorism. Moreover, Islamic jihad is also a kind of offensive and defensive mechanism against terrorism waged upon Muslims. The Islamic jihad took different form from the Prophet’s time, but the basic aims are similar which is to uphold justice and to get Allah’s pleasure. Contemporary Islamic jihads take in a form of the Islamic resurgences gradually after the Iranian Revolution in 1979. This kind of jihad still prevails but work differently like some jihadists used politics, some comfortable involve in enhancing Muslims intellectual and education and others involves in social movements and economics. It symbolizes that jihad is not terrorism.

3.2 Combating Terrorism

Following the event of 9/11, the United States declared its policy of “war on terrorism”. It suggests an extensive and global struggle to combat and finally defeat international terrorism.[5] Unfortunately, the U.S’s war on terror seems to combat with Islamic countries where they believed the threat of terrorism is fundamentally rooted in Islamic world. Some researchers see the principles guiding the U.S struggle against jihadists terror as logic and self-evident:
Strengthen internal defenses.
Attack the terrorist with maximum force.
Close down the allies of the jihadists.
Alleviate the root causes of jihadists terror.
Build a world coalition to fight terror.
Strengthen the capacity of friendly countries to combat terror.
Persuade countries that support terror to alter their policies.
Punish those countries that fail to heed American warnings.
Sell America’s cause to the world and especially the Islamic world. .

There are also several suggestions to ensure ‘War on Terror’ successful. First, the America must declare that the war only for the terrorist and not war on Islam. Secondly, the war should not endanger civilians and Muslims community should be respected. Besides, Islam should be differentiated from Anti-America and avoid excessive violence that could endanger many people. In another word, the war should be as just as possible and not bias to Islam.

4.0 Conclusion
In conclusion, Islam has never propagated terrorism. Islam is a religion of peace. Unfortunately, there are some people use Islam to justify their violence activities and it gives a bad impression of Islam. Jihad is one of unique features of Islam. Jihad in Islam cannot be put parallel to terrorism, as Islamic jihad from the very fundamental principles never advocated the use of violence. Islamic jihad can be divided into two aspects in terms moral and practical.

In terms of moral aspect, jihad is the struggle for the sake of Allah. It imbued with the greatest belief of Islam that is ‘La Ilahaillah’. This makes Islamic jihad distinct with other warfare. Allah’s command of jihad must be firmly obeyed. The Islamic jihad can be either offensive or defensive, depending on circumstances and it must be for the cause of Allah, and for no other reason. Muslims are encouraged to fight in order to defeat the oppression and to rescue the oppressed regardless Muslims or non-Muslims.

In terms of practical aspect, Islamic jihad can be examined from three categories, which are; strategy of war, spoils of war and treatment of non-Muslims. The jihadist must follow the rules and regulations mentioned in the Qur’an and Sunnah. Among the rules are;
1. Do not kill women, children or other non-combatants.
2. Do not kill with the use of fire, for this is reserved as the punishment used for Allah alone.
3. Treat prisoners of war justly, providing for their needs and allowing for ransom.
4. When the jizya is exacted, the sum must be determined fairly, the Dhimmis must be protected, and have all the rights guaranteed.
5. All existing treaties must be honored.
6. If treachery is feared from a party with whom the Muslims have a treaty, a four month waiting must be observed before warfare is resumed, and
7. Non-Muslims should be given every opportunity to embrace Islam before being engage in warfare.[6]
My final point is after observing and surveying the real concept of Islamic jihad, we could say that Islam has no bloody border and ultimately terrorism has no place in Islam. Although some Muslims involve in warfare, we must look from all aspects and dimensions what are factors that motivate them to be involved in it. Generally, the contemporary Islamic jihadist movements are reflections or defensive over the oppression they have suffered.


List of References

Abdul Rashid Moten & El-Fatih A. Abdel Salam. (2005). Glossary of political science terms: Islamic and Western. Thomson Learning, Singapore.

Baylis, J. & Smith, S. (2006). The globalization of world politics: an introduction to
international relations. Oxford: University Press.

Bushen, Jay. (2005). Terrorism as a result of political oppression and the U.S. promotion
of democracy. Proquest; State University of New York.

Encyclopedia of world terrorism: volume 1. (1997). Library Reference Edition
Published by Sharpe References, U.S.

Jamilah Kolocontronis. (1990). Islamic Jihad: an historical perspective. American Trust
Publications.

Palmer & Palmer. (2004). At the heart of terror: Islam, jihadist, and America’s war on
terrorism. Rowman & Littlefield Publishers, USA.[1] Muhammad Haniff Hassan. (2007). War, peace, or neutrality: an overview of Islamic polity’s basis of
Inter-staterelations. This paper presented at S. Rajaratnam School of International Studies. Singapore.[2] Jamilah Kolocontronis. (1990). Islamic Jihad: an historical perspective. American Trust Publications.
[3] Ibid. p. 108.[4] Ibid. p. 139.[5] Baylis, J. & Smith, S. (2006). The globalization of world politics: an introduction to international relations. Oxford: University Press.

[6] Op.cit. p. 47.