Islam and Terrorism Essay

Islamics, especi ally Arab Muslims, be said to have been consistently unimaginative in films, television programs, cartoons and even the news as terrorist animals, who have no regard for human life- prison term (Fisk 125). And as Robert Fisk would say, the more than 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 honourable 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 initiative suspects are always Muslims (Said 110). Said explains that some(prenominal) Israel and the United States identify fundamentalistic Islam, a label which is often compressed into unmatched word, Islam (111). Hence, the Islamic flavor has been very much associated with terrorist act. Bu t and then, does Islam really promote acts of terrorism?This reputation hopes to delve into the Islamic teaching, specifically the c formerlypt of jehad, which is often pointed to be the primary(prenominal) reason associating Islam with terrorism. The paper would to a fault 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 non intend to promote terrorism scarcely aims for spiritual strain in a unaggressive manner. jehad Mohammed Abdul Malek, author of the book entitled A Study of the Quran The Universal Guidance for Mankind, says that, jehad is often a misunderstand concept of Islam (121). Malek says that, contrary to ordinarily held belief that jihad exhorts Muslims to expand Islam by violent designates, jihad simply preserves to a spiritual strain to earn nearness to Allah (121). Malek stresses that the doctrine of Jihad never encourages fight or violence (121).He says that it is not a holy war against the non-believers as is comm unspoiled understood, which phrase was merely coined by the West in its debate against the Muslims during the clip of the Crusades, a war instigated by the Church for religious gain (Malek 122). Furthermore, he says that there are another(prenominal) words in Arabic which are more appropriate to use in a war posture if war was the principal single-valued function of Jihad (Malek 122). Examples of which are harb which means war and Maaraka which means battle (Malek 122. ).The Quran 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 project of Jihad. Golightly explains that Jihad means to strive or make an effort, comm precisely in an Islamic setting, so that anything which requires an effort to be made is Jihad and the person doing it is mu jahid (122). He says that medias interpretation of jihad that it is fighting and cleansing in the name of Allah, is not legitimate (Malek 122).He clarifies that said efforts are certainly in the name of Allah, but not in harm of fighting and killing, but instead involves activities such as making season in a busy schedule to study the Quran 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 Quran and in nature and science, in order to increase ilm, or cognition setting other Muslims a good example and manoeuvreing non-Muslims the true way of Muslims (Malek 122).These, he says, are all examples of Jihad in twenty-four hour period by day life (Malek 122). Hence, Jihad, he explains, is the effort made not just against inherent and external evils but withal to live at peace with oneself and ones community, whether Muslim or non-Muslim (M alek 122). Malek further suggests that Jihad must(prenominal) be explained in the linguistic context of the Quranic verses in which it is used (Malek 122-123). Some of the typical verses based on the explanation of Maulana Muhammad Alis book entitled The Religion of Islam, explains jihad in the context of the Quranic Verses (Malek 123).First, it provides that (2278) And strive hard jahidu for Allah with endeavour which is right (Malek 123). Ali explains that jihad implies that one should exert ones self to the utmost ability, alike moral, spiritual or political, for the cause of Allah and to establish Allahs Deen, without resorting to war (Malek 123). Secondly, it provides that (296) 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 res ult of this jihad is stated to be Allahs guidance for those striving his ways (123). It is a deal to win unbelievers not of the sword but of Quran (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 Allahs ways to chance upon 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 en vironment 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 ordering 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 nonchalant lives of the Muslims (Fisk 129).Conclusion As can be seen from the verses taken in the context of the Quran 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 w ar 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 Quran. Just like other religions, which have activities in order to exercise their basic exemption 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 creation associated with terrorism thus often is a result of distorted views as opposed to what it really teaches.This is mainly due(p) 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 particularly 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 Quran, 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 corpuscle the real perpetrators and bring them to justice.ReferenceFisk, Robert. The Media Stereotype Muslims as Terrorists. Islam Opposing Viewpoints. San Diego, calcium Greenhaven Press, 2000. 125-130. Malek, Mohammed. The Islamic Doctrine of Jihad Does Not Advocate Violence. Islam Opposing Viewpoints. San Diego, calcium Greenhaven Press, 2000. 121-123. Saeed, Kazim. Media Stereotypes Do Not Define the Image of Muslims. Islam Opposing Viewpoints. San Diego, California Greenhaven Press, 2000. 131 133. Said, Edward. The task of Islamic Terrorism Is Overstated. Islam Opposing Viewpoints. San Diego, California Greenhaven Press, 2000. 110-111.