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Islam and Terrorism

By Aisah Matanog

Islam is the second largest religion in the world after Christianity, with 1.6 billion Muslims
worldwide according to Pew Research Center as of 2010. Although its roots go back further,
scholars typically date the birth of Islam to the 7th century, making it the youngest of the major
world religions. Islam started in Mecca, in modern-day Saudi Arabia, during the time of the
Prophet Muhammad’s life. Today the faith is rapidly spreading throughout the world.

The word “Islam” literally stems from the root “s-l-m” and the words “silm” and “salamah”
which means peace, and which indicate the “submission” or “surrender” of oneself to Allah
(S.W.T), being obedient to His commands, embarking on a safe and secure path that leads to
salvation, promising a sense of trust to everyone and everything, while also denoting the fact that
the person surrendering will not inflict any harm on others, be it physical or verbal. The basis of
Islam is “iman” that is faith or belief, and conscious obedience. The fruits of Islam are “ihsan”
(blessings) and “ihklas” (sincerity) that is acting or living as if seeing Allah (S.W.T), anddoing
everything only for the sake of Allah (SWT). The concept of Islam can be briefly summarized as
the unconditional and doubtless belief of the “Tawhid”, the Unity of God, and His divine
existence, and the submission of oneself to Him. Muslims follow five basic pillars that are
essential to their faith. These include: 1) Shahadah: to declare one’s faith in Allah (SWT) and
belief in Prophet Muhammad. 2) Salat: to pray five times a day (at dawn, noon, afternoon,
sunset, and evening). 3) Zakat: to give to those in need. 4) Saum: to fast during Ramadhan. 5)
Hajj: to make a pilgrimage to Mecca at least once during a person’s lifetime if the person is able.

In recent years, Islam’s supposed association with terrorism and mass murder has sparred as a
political debate in many countries. Perhaps more than ever before, the Islamic faith has come
under social scrutiny and hurled into the media spotlight with events such as the 2001, September
11, attack on the World Trade Centre in New York and the aftermath of the Iranian revolution of
1979. These and other such “Islamic” movements were quickly employed by policy makers as
signs of hostile resistance to the current tide of Western modernization. The controversial term
“radical Islam” has become a well-known label to describe the religion’s connection to acts of
violence. While some Muslims use their faith to justify terrorism, the vast majority do not. In
fact, Muslims are frequently victims of violence themselves.

The term “Islamic fundamentalism” came to be applied to an Islam with an agenda for a
social reform that seeks to redress Western influences in its culture. This term, however, is
meaningless and at best, shows a misguided understanding of Islam and its fundamental
principles. Popular discourse on “Islamic fundamentalism” utilizes this definition of
fundamentalism in its analysis of the social turmoil apparent in the Muslim world. It is generally
construed that “fundamentalist” Muslims are particularly concerned with purging society of evils
as demonstrated by their acts of terrorism on infidels. This makes “fundamentalism” a dangerous
creed and “Islamic fundamentalism” an especially formidable force to deal with in the last five
decades.

In recent times, Jihad has also become a key issue in popular Islamic discourse. The events
responsible for the international outcry against Muslim terrorists are the several suicide
bombings targeted at Westerners. Jihad, or Holy War, waged against the “infidels” are attempts
by Islamic purists to purge society from non-believers. The September 11 attack on the United
States is an example of how the puritanical form of Islam sought to rid the world of idol worship
and return to the pure form of Islam as practiced during the time of Muhammad. The event can
be traced to Wahābīsm practiced in Saudi Arabia today and, in particular, to Osama bin Laden, a
Wahābīst Muslim. Much has been publicized about global funding from Muslims that go into the
causes of the Wahābīst movement following the attacks, creating an international awareness of
“fundamentalism” in Islam. While Wahābīsm is a restrictive form of Islam with a narrow
interpretation of Islamic values, there is little evidence that all other forms of Islamisation
support its ideology. Islam struggles within itself to adapt to a secular world, constantly renewing
and reforming itself while retaining its core principles. There is no such thing as a
“fundamentalist” interpretation of Islam, only a constant reviewing by ijtihād of how Islam may
adapt. This includes the issue of veiling which is still being debated today. Acts of terrorism in
the name of jihad has nothing to do with a “fundamentalist” interpretation, for it acts against the
fundamental principles of Islam in whichever way it is interpreted. It is, rather, a social issue
arising from a hatred for Western influences coupled with the ideals of the Islamic state. By
looking from outside of Islam, there is condemnation for a Muslim expression that stands out
starkly against the secular background of the modern world. It is only by looking from within
Islam that one comes to realize that all Muslims, in a sense, are “fundamentalists.”
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