Page 93 - Šolsko polje, XXIX, 2018, no. 5-6: Radicalization, Violent Extremism and Conflicting Diversity, eds. Mitja Sardoč and Tomaž Deželan
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prezelj et al. ■ islamist radicalisation towards extreme violence and terrorism
and by war. Muhammad considered the first way as “the most important
type of jihad” (Schwartz-Barcott, 2004: p. 271).
Already during Muhammad’s lifetime the expansion of Islamic rule
was becoming more and more aggressive. Gabriel (2002: 31) wrote that
“the Quranic revelations in Mecca talk about peace and cooperation with
others. But in Medina, Muhammad became a military leader and invad-
er, so the revelations in Medina talk about military power and invasion
in the name of Islam (jihad).” This resulted in the belief that Islam has to
be spread with military action and not (only) through a just society: “The
religious justification made for a jihad to propagate the word of God and
the just reign of God’s will for all humanity” (Esposito, 2003: pp. 32–33).
To participate in the jihad, you must be selected by the Imam (or his
delegate) and also meet some requirements. The obligation to participate
in jihad is defined by Knapp as follows:
Jihad was not generally understood as an obligation of each individual
Muslim (known as fard’ayn), but as a general requirement of the Muslim
community (fard kifaya). Only in emergencies, when the Dar al-Islam2
comes under unexpected attack, do all Muslims have to participate in
jihad. Under normal circumstances, therefore, an individual Muslim
need not take part so long as other Muslims carry the burden for all the
defending of the realm.” (2003: pp. 83–84)
Furthermore, such military jihad must be waged for “justifiable rea-
sons,” and can also be “invoked in order to justify offensive operations
in distant lands, to suppress and punish dissent, secession, and rebellion”
(Schwartz-Barcott, 2004: pp. 272–273).
Knapp (2003: p. 83) also specifies that jihad (in general) has a politi-
cal aim, which is the drive to establish a single, unified Muslim realm, and
which justified Islam’s suppression of other faiths and allowed for the cre-
ation of a just political and social order.
At the latter time, with the creation of modern states and the in-
ability to perform the military jihad, the goals of a just and fair socie-
ty (according to the Muslim interpretation) were tried by people to ac-
complish their goals through political process. This political movement is
known as Islamism, which is focused on finding “empowerment and jus-
tice” for Muslims. But the political and economic decline led to the for-
mation of several extremist and radical responses from different political
2 Sharia divides world in two hemisphers: dar al-Ismam(m) (land of Islam) and dar al-harb
(land of war). The first is territory under Muslim control and rule, while the second con-
sists of all the states and communities outside the world of Islam; inhabitants of this world
are known as infidels or unbelievers (Schwartz-Barcott, 2004: p. 270).
91
and by war. Muhammad considered the first way as “the most important
type of jihad” (Schwartz-Barcott, 2004: p. 271).
Already during Muhammad’s lifetime the expansion of Islamic rule
was becoming more and more aggressive. Gabriel (2002: 31) wrote that
“the Quranic revelations in Mecca talk about peace and cooperation with
others. But in Medina, Muhammad became a military leader and invad-
er, so the revelations in Medina talk about military power and invasion
in the name of Islam (jihad).” This resulted in the belief that Islam has to
be spread with military action and not (only) through a just society: “The
religious justification made for a jihad to propagate the word of God and
the just reign of God’s will for all humanity” (Esposito, 2003: pp. 32–33).
To participate in the jihad, you must be selected by the Imam (or his
delegate) and also meet some requirements. The obligation to participate
in jihad is defined by Knapp as follows:
Jihad was not generally understood as an obligation of each individual
Muslim (known as fard’ayn), but as a general requirement of the Muslim
community (fard kifaya). Only in emergencies, when the Dar al-Islam2
comes under unexpected attack, do all Muslims have to participate in
jihad. Under normal circumstances, therefore, an individual Muslim
need not take part so long as other Muslims carry the burden for all the
defending of the realm.” (2003: pp. 83–84)
Furthermore, such military jihad must be waged for “justifiable rea-
sons,” and can also be “invoked in order to justify offensive operations
in distant lands, to suppress and punish dissent, secession, and rebellion”
(Schwartz-Barcott, 2004: pp. 272–273).
Knapp (2003: p. 83) also specifies that jihad (in general) has a politi-
cal aim, which is the drive to establish a single, unified Muslim realm, and
which justified Islam’s suppression of other faiths and allowed for the cre-
ation of a just political and social order.
At the latter time, with the creation of modern states and the in-
ability to perform the military jihad, the goals of a just and fair socie-
ty (according to the Muslim interpretation) were tried by people to ac-
complish their goals through political process. This political movement is
known as Islamism, which is focused on finding “empowerment and jus-
tice” for Muslims. But the political and economic decline led to the for-
mation of several extremist and radical responses from different political
2 Sharia divides world in two hemisphers: dar al-Ismam(m) (land of Islam) and dar al-harb
(land of war). The first is territory under Muslim control and rule, while the second con-
sists of all the states and communities outside the world of Islam; inhabitants of this world
are known as infidels or unbelievers (Schwartz-Barcott, 2004: p. 270).
91
