Islam and Terrorism Essay

Muslims, especially Arab Muslims, are said to have been consistently stereotyped in films, television programs, cartoons and even the news as terrorist animals, who have no regard for human life (Fisk 125). And as Robert Fisk would say, the more films he watched, the more cartoons he saw, the more editorials he read, the more fear of the despicable, fearful, alien Muslim seemed to be spreading (127). Thus the Muslims always portrayed as the sinister, evil, over-breeding and worthy of destruction (Fisk 127). Furthermore, as a result of this, media now has equated Islam with terror and fundamentalism, so that no matter where a bomb goes off in the world, the first suspects are always Muslims (Said 110). Said explains that both Israel and the United States identify fundamentalist Islam, a label which is often compressed into one word, â€Å"Islam† (111). Hence, the Islamic belief has been very much associated with terrorism. But then, does Islam really promote acts of terrorism? This paper hopes to delve into the Islamic teaching, specifically the concept of jihad, which is often pointed to be the main reason associating Islam with terrorism. The paper would also identify the intent of jihad as compared to that of terrorism. Finally, this paper aims to conclude that amidst the negative interpretations of jihad contained in the teaching of Islam, Islam does not intend to promote terrorism but aims for spiritual striving in a peaceful manner. Jihad Mohammed Abdul Malek, author of the book entitled A Study of the Qur’an: The Universal Guidance for Mankind, says that, Jihad is often a misunderstood concept of Islam (121). Malek says that, contrary to commonly held belief that jihad exhorts Muslims to expand Islam by violent means, jihad simply refers to a spiritual striving to attain nearness to Allah (121). Malek stresses that the doctrine of Jihad never encourages war or violence (121). He says that it is not a holy war against the non-believers as is commonly understood, which phrase was merely coined by the West in its struggle against the Muslims during the time of the Crusades, a war instigated by the Church for religious gain (Malek 122). Furthermore, he says that there are other words in Arabic which are more appropriate to use in a war situation if war was the principal purpose of Jihad (Malek 122). Examples of which are ‘harb’ which means war and ‘Ma’araka’ which means battle (Malek 122. ). The Qur’an could have used these instead of Jihad if the intention was the declaration of war (Malek 122). Malek quotes Haji Ibrahim Golightly, who explains thoroughly the question and purpose of ‘Jihad’. Golightly explains that Jihad means to strive or make an effort, usually in an Islamic context, so that anything which requires an effort to be made is Jihad and the person doing it is ‘mujahid’ (122). He says that media’s interpretation of jihad that it is fighting and killing in the name of Allah, is not true (Malek 122). He clarifies that said efforts are certainly in the name of Allah, but not in terms of fighting and killing, but instead involves activities such as making time in a busy schedule to study the Qur’an; going to ‘halal’ butcher rather than the closest or most convenient one; discussing Islam with both Muslims and non-Muslims and helping them to understand it better; studying ‘ayat’ or signs, both of Qur’an and in nature and science, in order to increase ‘ilm’, or knowledge; setting other Muslims a good example and showing non-Muslims the true way of Muslims (Malek 122). These, he says, are all examples of Jihad in daily life (Malek 122). Hence, Jihad, he explains, is the effort made not just against internal and external evils but also to live at peace with oneself and ones community, whether Muslim or non-Muslim (Malek 122). Malek further suggests that Jihad must be explained in the context of the Qur’anic verses in which it is used (Malek 122-123). Some of the typical verses based on the translation of Maulana Muhammad Ali’s book entitled ‘The Religion of Islam’, explains jihad in the context of the Qur’anic Verses (Malek 123). First, it provides that â€Å"(22:78) And strive hard ‘jahidu’ for Allah with endeavour which is right† (Malek 123). Ali explains that jihad implies that one should exert one’s self to the utmost ability, like moral, spiritual or political, for the cause of Allah and to establish Allah’s Deen, without resorting to war (Malek 123). Secondly, it provides that â€Å"(29:6) And whoever strives hard (jahada), he strives (yujahidu) only for his own soul, that is for his own benefit, for Allah is altogether independent of (His) creatures (Malek 123). These verses then, as explained by Malek, show that jihad is the spiritual striving to attain nearness to Allah, and the result of this jihad is stated to be Allah’s guidance for those striving his ways (123). It is a struggle to win unbelievers not of the sword but of Qur’an (Malek 123). In the verses cited, jihad is used in the general sense of striving hard, morally, spiritually, and in our day to day life, and implies a struggle in Allah’s ways to achieve an objective, without resorting to war (Malek 124). Malek also cites the definition of Jihad from the Muslimsonline. com, which basically means the striving and refers to the unceasing effort that an individual must make towards self-improvement and self-purification (123). It also refers to the duty of Muslims, at both individual and collective level to struggle against all forms of evil, corruption, injustice, tyranny and oppressions whether committed by Muslims and non-Muslims (Malek 123). Comparing then the purpose of Jihad, which aims for spiritual striving (Malek 121), terrorism, on the otherhand aims only to endanger human life and create an environment of fear and danger. Jihad, which in its origin is a peaceful religious exercise just like how other religions have, it is far from what terrorism aims to propagate. Certainly comparing jihad with what terrorism intends to accomplish, there is indeed a very big difference. Aside from this, the double standard which exists in society also tends to distort or generalize Muslim as terrorists. Fisk cites that once the culprits turn out to be Americans, the word ‘terrorism’ fades from the headlines and are then replaced into a word called ‘fanatics’ (128). This negative media has then an adverse effect on the daily lives of the Muslims (Fisk 129). Conclusion As can be seen from the verses taken in the context of the Qur’an which is the best source to interpret what jihad is, it teaches ‘spiritual striving’ (Malek 123) as opposed to what is projected in the media that often associates it. As explained by Malek, Islam could have used other Arabic words which specifically refer to war instead of the word ‘jihad’ if the intention was to propagate war (122). Furthermore, the phrase ‘holy war’ is of Western origin in history, which was the struggle against Muslims during that time of the Crusades (Malek 122). Terrorism on the otherhand, has no other intention but to create some disturbance and violence which are dangerous to human life. Indeed, this is not part of the Islamic teaching manifested in the Qur’an. Just like other religions, which have activities in order to exercise their basic freedom of religion, so does Islam have their own sets of activities which do not at all propagate war but through means which are peaceful. Islam as a religion being associated with terrorism thus often is a result of distorted views as opposed to what it really teaches. This is mainly due to the influence that media has to its viewers which, as we know is a very powerful medium when it comes projecting and presenting who are considered as terrorists and who are not. This does not mean however that we should tolerate acts of some Islamic groups which are with fault, but only means that there should also be some responsibility especially of persons belonging to the media, to report balanced news or feature shows without being biased or being prejudicial against a religion, sector or group. There must also be respect for other religions just like how the way the Western way of belief is respected. Explanation by those given by those knowledgeable in the interpretation of Qur’an, must also be given the chance to explain the Islamic belief and must be given a chance to also be presented to viewers. In that way, there would be a deeper understanding not only of other religions but of other cultures as well. Indeed, everyone of us is against terrorism because of the threat it brings to our daily lives. But this should not compromise respect for other religions as well. It is time that there should be a strong foreign policy toward Muslim countries (Saeed 131). There should also be some cooperation on the part of citizens of nations in reporting those responsible for terroristic acts. Only in this way, are we able to pinpoint the real perpetrators and bring them to justice. Reference Fisk, Robert. â€Å"The Media Stereotype Muslims as Terrorists. † Islam: Opposing Viewpoints. San Diego, California: Greenhaven Press, 2000. 125-130. Malek, Mohammed. â€Å"The Islamic Doctrine of Jihad Does Not Advocate Violence. † Islam: Opposing Viewpoints. San Diego, California: Greenhaven Press, 2000. 121-123. Saeed, Kazim. â€Å"Media Stereotypes Do Not Define the Image of Muslims. † Islam: Opposing Viewpoints. San Diego, California: Greenhaven Press, 2000. 131 – 133. Said, Edward. â€Å"The Problem of Islamic Terrorism Is Overstated. † Islam: Opposing Viewpoints. San Diego, California: Greenhaven Press, 2000. 110-111.