Page 94 - Šolsko polje, XXIX, 2018, no. 5-6: Radicalization, Violent Extremism and Conflicting Diversity, eds. Mitja Sardoč and Tomaž Deželan
P. 94
šolsko polje, letnik xxix, številka 5–6
and ideological camps. Combined with contemporary nationalist, social-
ist, and secular causes, this radical Islamism led to modern Islamist ter-
rorism. It strives to achieve a just (Muslim) society across the globe by us-
ing violent means (Azzam 2006: p. 1121). This is where the misuse of Islam
starts in order to excuse the use of illegal violence.
Islamist jihadi terrorism can achieve its goals by basing its ideolo-
gy and motivation on Islamic religious teachings, or more correctly, on
their interpretation of the Quran and Hadith (Capan, 2006; Esposito,
2003; Hartevelt Kobrin, 2010; Taheri 1987; Kocjančič and Prezelj, 2015).
According to Brachmann (2009), this is accomplished through three ba-
sic treatises of the global jihadist doctrine: 1) Muslims need to fulfill their
religious commitment, 2) they should refrain from the modern interpre-
tation of Sharia and return to the original interpretation, and 3) Muslims
need to love everything that leads to Allah and combat everything that
hinders that.
Several different studies (Halverson, Furlow and Corman 2012;
Singh and Perry 2010) clearly showed that leading jihadists use quotes from
the Quran and/or Hadith to justify their terrorist activities. This is done
through manipulation and/or selective usage of Quranic verses.
Halverson, Furlow, and Corman (2012) examined more than 2,000
extremist texts, which were created between 1998 and 2011, and discov-
ered there is a disproportionate use of surahs (chapters) from the later
Medinan over the earlier Meccan period. This is mostly because Medinan
surahs represent “the onset and completion of military conflict between
earliest Muslims and the ‘pagan’ clans of Mecca and their allies.” They
were also surprised that Islamist extremist don’t use the most violent or
militant verses, but are focused on themes of victimisation, dishonor, and
retribution, which show close integration with the rhetorical vision of
Islamist extremists.
One notable example of militant verse is the so-called “Sword Verse”
(9:5), which states:
And when the forbidden months have passed, kill the idolaters wherever
you find them and take them prisoners, and beleaguer them, and lie in
wait for them at every place of ambush. But if they repent and observe
Prayer and pay the Zakat, then leave their way free. Surely, Allah is Most
Forgiving, Merciful.
The Islamist terrorists will predominantly use only the first part of
the verse, which calls to the killing and enslavement of unbelievers, while
they will omit the second part, which mandates peaceful coexistence (un-
der some terms). Furthermore, jihadist ideologists like to use Quranic
92
and ideological camps. Combined with contemporary nationalist, social-
ist, and secular causes, this radical Islamism led to modern Islamist ter-
rorism. It strives to achieve a just (Muslim) society across the globe by us-
ing violent means (Azzam 2006: p. 1121). This is where the misuse of Islam
starts in order to excuse the use of illegal violence.
Islamist jihadi terrorism can achieve its goals by basing its ideolo-
gy and motivation on Islamic religious teachings, or more correctly, on
their interpretation of the Quran and Hadith (Capan, 2006; Esposito,
2003; Hartevelt Kobrin, 2010; Taheri 1987; Kocjančič and Prezelj, 2015).
According to Brachmann (2009), this is accomplished through three ba-
sic treatises of the global jihadist doctrine: 1) Muslims need to fulfill their
religious commitment, 2) they should refrain from the modern interpre-
tation of Sharia and return to the original interpretation, and 3) Muslims
need to love everything that leads to Allah and combat everything that
hinders that.
Several different studies (Halverson, Furlow and Corman 2012;
Singh and Perry 2010) clearly showed that leading jihadists use quotes from
the Quran and/or Hadith to justify their terrorist activities. This is done
through manipulation and/or selective usage of Quranic verses.
Halverson, Furlow, and Corman (2012) examined more than 2,000
extremist texts, which were created between 1998 and 2011, and discov-
ered there is a disproportionate use of surahs (chapters) from the later
Medinan over the earlier Meccan period. This is mostly because Medinan
surahs represent “the onset and completion of military conflict between
earliest Muslims and the ‘pagan’ clans of Mecca and their allies.” They
were also surprised that Islamist extremist don’t use the most violent or
militant verses, but are focused on themes of victimisation, dishonor, and
retribution, which show close integration with the rhetorical vision of
Islamist extremists.
One notable example of militant verse is the so-called “Sword Verse”
(9:5), which states:
And when the forbidden months have passed, kill the idolaters wherever
you find them and take them prisoners, and beleaguer them, and lie in
wait for them at every place of ambush. But if they repent and observe
Prayer and pay the Zakat, then leave their way free. Surely, Allah is Most
Forgiving, Merciful.
The Islamist terrorists will predominantly use only the first part of
the verse, which calls to the killing and enslavement of unbelievers, while
they will omit the second part, which mandates peaceful coexistence (un-
der some terms). Furthermore, jihadist ideologists like to use Quranic
92
