Understanding the Incomprehensible: Religious Terrorism

Understanding the Incomprehensible: Religious Terrorism

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Understanding the Incomprehensible: Religious Terrorism

Introduction

Terrorist groups can be categorized according to their goals, be it national liberation or religious persecution. Perhaps one of the most fearful brands of terrorism in modern history is religious terrorism

Fundamental Attributes of Religious Terrorism

The attributes of religious terrorism can best be understood by a discussion of how they rank alongside secular terrorism. This brand of terrorism is significantly different from its secular counterpart in key ways. First, in so far as the quality of violence is concerned, the vehemence of religious terrorism is without restraint(SagePub, n.d., p. 131). Choice of weapons and tactics is uncurbed, as well, while secular terrorism demonstrates relative constraint by comparison. The scope of violence is similar in form. Religious terrorisms have an expansive target for their fervor, while secular terrorisms narrow their focus to a specific target. The result is an indiscriminate use of violence versus a more discriminate use(SagePub, n.d., p. 131).

Constituents that tend to comprise secular terrorist organizations are more inclusive, tending to stand as champions for popular causes. This creates appeal to actual or potential supporters in many situations. They are often seen as liberators, and when they succeed in their goal, the end result is a restructured or restored society (SagePub, n.d., p. 131).

By contrast, constituents that tend to comprise religious terrorist groups are generally narrow, insular, and isolated. The result is that these groups rarely have mass appeal. In relation to the establishment, these individuals are the disenfranchised, the “true believers” When they succeed in their goal, the end result is a completely reconstructed social order (SagePub, n.d., p. 131).

Some studies suggest that religious terrorism is motivated primarily by rational and strategic principles, but comparisons such as these with secular groups indicate the importance of ideological principles as far as motivation. According to Jonathan Fine for The Middle East Quarterly, “…[I]deology matters for both [groups] and. . .downplaying religious inspiration for terrorism in an effort to emphasize tactical motivations is both inaccurate and dangerous”(Fine, 2008). The Islamic religious terror canon reveals its extremist leanings, with works including essays on Islamic governance by Ayatollah Ruhollah Khomeini, writings by the Muslim Brotherhood's main theoretician SayyidQutb, essays by the founder of the Egyptian Muslim Brotherhood Hasan al-Banna, and many more (Fine, 2008).

Historical Perspective

Acts of terrorism sanctioned in the name of faith have been around since the beginning of recorded history, and beyond. There has never been a shortage, it seems, of radicals willing to do violence to promote their beliefs. Some are inspired by a wish to defend their faith, others by a drive to instill its preeminence above others. Historically, it has been committed both by large rebel forces, entire governments, small cells, or lone individuals.

Depending on where one stands in history, there is sometimes debate over whether those involved were actually terrorists or if they should be termed differently(SagePub, n.d., p. 133). The Zealots of Judea, for example, were one of the earliest known organizations that acted in accordance with terrorist activity. Also known as sicarii, or dagger-men, they engaged in the assassination of Roman leaders, not feeling they could reconcile their Jewish faith with Roman law (Terrorism Research, 2015).

Another example of religious terrorism, a bit different in aspect, could be considered the infamous Crusades that began in 1095 at the behest of Pope Urban II. A minimum of nine invasions against Islam were made, with motivations of everything from religious fanaticism to land and glory to martyrdom and forgiveness being central to the cause (SagePub, n.d., p. 133).

The Order of the Assassins followed in the 12th century. Embracing a radical version of Islam, Hasan al-Sabbah seized a series of strongholds in the mountains of Persia,then fanned out into the cities of Persia, Iraq, Syria, and Palestine, where they killed many Sunni and Christian (Terrorism Research, 2015).

The 20th century Arab-Muslim world was marked by several political phases that would mark the passage into contemporary Islamic extremism. Anticolonial nationalism, Pan-Arab nationalism, secular leftist radicalism—none of these movements delivered the reforms, prosperity, or international respect desired. After a turbulent period of military coups and political unrest, “the chief symbol of Western encroachment became the state of Israel,” with the region suffering defeat after humiliating defeat at Israel’s hands (SagePub, n.d., p. 136). The result was new movement toward Islamist extremism.

Practice of Religious Terrorism

With the distinctive characteristics of religious terrorism being what they are, it is necessary to draw attention to one more sensitive observation of the practice of religious terrorism in contemporary times. Today, it is fact that this brand of terrorism is more often than not committed by radical Islamists, with “…the frequency of Muslim- and Arab-inspired terrorism …[taking a] preeminent position in this field” (SagePub, n.d., p. 136).

Many attribute the reason for this overwhelming incidence to a fundamental principle of the Islamic faith, jihad, believing it to mean the practice of fighting a holy war against nonbelievers. It is a misunderstanding to presume that the reason for this degree of frequency rests solely in the concept of jihad, though.

Trends and Projections

Conclusion