Islamic terrorists are estimated to comprise approximately 10% of the Muslim population, which is equivalent to 160 million out of 1.6 billion people. A terrorist is defined as a person who engages in violence and the infliction of fear in order to gain something either for themselves or for their people. Most Muslims are not terrorists. It is stereotypical to deduce that all Islamic people are involved terrorist groups, however, there are many people who are involved in these groups. Islamic terrorist groups use religion to justify their violent movement by claiming that their religion is the only just religion, strictly following religious leaders and sacred texts, and preserving their aboriginal religious beliefs.
Many terrorists believe that their religion is the only true religion, and they use it to justify violence (“Islamic Terrorism”). Most Muslim terrorists follow Jihad. Jihad is an Islamic perception that the way to integrate their religion is by massive force (“Of True Muslims and Terrorists”). Jihad is considered the “sixth pillar” of faith in Islam because it is the constant fight towards good. It is the idea of focusing on God and turning away from those that oppose God (David E. Long, 91). The terrorists believe that their religion is what everyone should follow, so they would naturally require personnel in power in Muslim states to either convert to their religion or resign from their terms. They will first threaten a leader that if they do not change, the terrorists will use violence. Sometimes, violent acts come about without any warning or previous threats (“Of True Muslims and Terrorists”). Islam is a proselytizing religion, which means it uses violence to convert people to its faith. This is because, in the ...
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"Introduction to Religious Terrorism." Terrorism: Essential Primary Sources. Ed. K. Lee Lerner and Brenda Wilmoth Lerner. Detroit: Gale, 2006. 187. World History in Context. Web. 15 Jan. 2014. http://ic.galegroup.com/ic/whic/ReferenceDetailsPage/ReferenceDetailsWindow?failOverType=&query=&prodId=WHIC&windowstate=normal&contentModules=&mode=view&displayGroupName=Reference&limiter=&u=nysl_li_schhs&currPage=&disableHighlighting=false&displayGroups=&sortBy=&source=&search_within_results=&p=WHIC%3AUHIC&action=e&catId=&activityType=&scanId=&documentId=GALE%7CCX3456600089 Long, David E.. The anatomy of terrorism. New York: Free Press ;, 1990. Print.
When we think of terrorist, we might think of radical Islamic individuals or groups who would take pride in killing anyone who is not Muslim. Even more, there are antagonistically people who want nothing more but to destroy the lives of innocence people because of their belief system. Take an individual like Theodore Kaczynski for instance; he was a former University of California at Berkeley math professor. Otherwise known as the “Unabomber,” he was indeed a terrorist because he used explosives that killed three people and wounded eighteen others in a span of almost two decades. Even more, his brother David Kaczynski was responsible for his capture.
Religion is a part of society that is so closely bound to the rest of one’s life it becomes hard to distinguish what part of religion is actually being portrayed through themselves, or what is being portrayed through their culture and the rest of their society. In Holy Terrors, Bruce Lincoln states that religion is used as a justifiable mean of supporting violence and war throughout time (Lincoln 2). This becomes truly visible in times such as the practice of Jihad, the Reformation, and 9/11. The purpose of this essay is to show that as long as religion is bound to a political and cultural aspect of a community, religious war and destruction will always occur throughout the world. A historical methodology will be deployed in order to gain
The concept of Jihad was not widely known in the western world before the terrorist attacks on the United States on September 11, 2001. Since then, the word has been woven into what our media and government feed us along with notions of Terrorism, Suicide Bombings, Hamas, Al-Qaeda, Osama Bin Laden, and now, Jihad. Our society hears exhortations resounding from the Middle East calling the people to rise up in Jihad and beat back the imperialist Americans. Yet, if we try to peel back all of these complex layers of information we can we attempt to find out what Jihad really means. Webster’s Dictionary defines Jihad as “a holy war waged on behalf of Islam as a religious duty or a crusade for a principle or belief” (1). Often, media depicts Jihad in the same manner—as a vicious clash between two very different peoples, each of whom believes that righteousness, and in many cases God, is on their side. From this interpretation and our daily media intake, one may reasonably assume that Jihad refers to nothing more than violent acts, or “holy wars.”
Religious terrorism is usually carried out based on motivations, goals, and beliefs of a certain religious influence. The religion that seems to be the most radical and has the most terrorist activity is Islam. A very small group of Muslims are the cause for nearly all religious terrorist attacks. An example of one of the most radical, dangerous, and most powerful religious terrorist groups would be Al Qaeda.
...mbers have used the same words before they committed their suicidal actions. The connections between terrorism and Islam are pointed out clearly when the extremists say that they are waging a “holy war” against their enemies. Extremists have used Islam as a justification to attack churches, Hindu and Buddhist temples. Due to the fact that the terrorist who carried out such criminal and inhumane acts associate himself or herself with Muslim religion, the public comes to view Islam as a severe risk. In reality, only 15% of the 1 billion Muslims are extremists and out of that 15%, only a few engage in terrorist activities. However, most news stories do not focus on the places where things are going right, but on the places where things are going wrong. Due to all this, it is clear that the extremists play a large role in pinning the scarlet letter on Muslims in the US.
Burns, Thomas J. "Islam." Religion and Society. OU Campus' Dale Hall, Norman. 14 Apr. 2014. Lecture.
Sedgwick, M. (2004). Al-Qaeda and the nature of religious terrorism. Terrorism and Policical Violence, 16(4), 795-814.
Chapter seven of the textbook Essentials of Terrorism Concepts and Controversies, by Gus Martin, the author discusses Religious Terrorism as well as all of its elements in excellent detail. Religious terrorism can be defined as “terrorism motivated by an absolute belief that an otherworldly power has sanctioned and commanded the application of terrorist violence for the greater glory of the faith” (Martin, 2017, p. 9). For example, religiously motivated terrorist will violently attack other groups, or nations, whose religious views and values are divergent. It is easy to assume that religious terrorism could have been the first form of terrorism humankind has seen. However, in today’s modern society when most people think of a religious
With the use of the word Jihad by men such as Saddam Hussein or Osama bin Laden, many people believe that Jihad highlights the violent nature of Muslim people. However, in its pure form, Islam is not at all violent. Muslims are taught to fulfill Jihad through four methods: the heart, the tongue, the hand, and the sword (Jihad 2). The first is the internal struggle to cleanse oneself of internal evil. Fulfilling Jihad through heart and hand are directed more toward supporting what is right and correcting which is wrong. Raising the sword in defense of Islam is only prescribed when all other methods have failed and Muslims have come under attack. A passage in the Quran, the holy book of Islam, states, "Fight for the sake of God those that fight against you, but do not attack them first. God does not love the aggressors"(Van Voorst 311). However, there ...
“Terrorism involves the use of violence by an organization other than a national government to cause intimidation or fear among a target audience;” at least, this is how Pape (2003) defines terrorism in his article “The Strategic Logic of Suicide Terrorism” (343). The goal of this article by Pape is to discuss suicide terrorism and how it “follows a strategic logic, one specifically designed to coerce modern liberal democracies to make significant territorial concessions” (343). Similar to Pape, Bloom (2004) and Horowitz (2010) also delve into the exponential increase of suicide terrorism and why it occurs. Although Pape, Bloom, and Horowitz concur that suicide terrorism is increasing, they disagree why it is so prominent. While the arguments presented from each of these researchers is powerful and certainly plausible, suicide terrorism is in fact not irrational, but strategic and is most often caused by state occupation and, when organized, aimed specifically at democracies.
Terrorism did for the sake of the faith has for some time been an element of human undertakings. The histories of individuals, civic establishments, countries, and realms are packed with illustrations of radical genuine devotees who take part in brutality to advance their conviction framework. A few religious terrorists are propelled by protective thought processes, others look to guarantee the transcendence of their faith, and others are inspired by a forceful amalgam of these propensities. Religious terrorism can be mutual, genocidal, agnostic, or progressive. It can be submitted by solitary wolves, covert cells, expansive dissenter developments, or governments. Also, contingent upon one 's point of view, there is regularly discuss about whether the culprits ought to be named terrorists or religious opportunity contenders.
Terrorism helps terrorist to justify the violence they commit. This gives them collective meaning. It gives them some type of power. Terrorist come from every walk of life some with long criminal records or histories of juvenile
Firstly, According to article (Religious extremism: The good, the bad, and the deadly) because of their similarities to each other, there are confusions between religious extremism and terrorism. The differences between the two are the values they hold and the intention of the act. “Religious extremists are willing to murder because they embrace theologies that sanction violence in the service of God. They have no sympathy for their victims, because they view those victims as enemies of God.” (Iannaccone, L. R., & Berman, E. 2006) Religious sects are organized by internal scholarships which strongly contribute to the forming of their values.
Cook, David. “The Greater Jihad and the Lesser Jihad.” Understanding Jihad. Berkeley and Los Angeles: The Regents of the University of California, 2005. 35-39. Print.
Ellens, J. Harold. The Destructive Power of Religion. Violence in Judaism, Christianity and Islam. Volume 2. Connecticut, 2004