Module 3: Globalized Islam Paper

Islamic terror group

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            Islamic terrorism refers to any terrorist act committed by either a group or people who portrays the Islamic aims. These people show their violent actions through the elucidation of the Quran and Hadith according to their personal intention.  For many people in the Western, they live in life that seems to have the Islamic threat. These drastic Muslims are everywhere, mentioning the societies and changing the lifestyle of the existing politics.  In a successful view of this article, Roy demonstrates a different approach; political Islam is a failure.  Even if the Islamic fundamentalists take control in other countries, they will not be able to change the economics and politics in the given countries based on Islamic universalism. Roy shows how the present Islamism is still the Third glossary of the 1960’s.  This increases the awareness of politics and the merged economies for the rich and subventions of the poor. In Roy’s explanation, those based on the Islamic grounds experience dim probabilities of success.  This description by Roy entails about Sociology of radical Islam about many ideas and assumptions of the subject (Roy, 1994).

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            We are aware that in Islamic, there is no clergy but there is a group of lettered men, doctors of law and the Ulamas.  The Ulamas fulfill many functions but they do not have domination any house of worship.  The Mullahs who have increased religious preparations serve many Islamic mosques and not face any control from any power.  The main need of the Ulamas and Mullahs is the engagement of the Sharia without basis of the political system. The ethical issues are at the main points of the Muslim political principles.  The fundamentalists’ clergy is that the law matches to the Sharia and demands the right to criticize and not to utilize power.  The ancient fundamentalism that is the main approach of the Ulamas is also the philosophy of many Mullahs (Roy, 1994).

            When doing a comparison between Islamism and Jihadism, there are also several similarities. Despite their resemblance used to show the difference between both approaches of activism, jihad fundamentalists reject the notion of using state groups and politics as a way to Islamize the society.  Unlike other political based Islam, they have increased their local strive to a global level as a result to the strategic approaches.  This is what differentiates the political Islam from the international jihadism. Islamists try to gain the global state with all its organizations through which political power implemented.  As Muslims have their say that Quran is their constitution, this illustrates their approach to politics, religion and state (Roy, 1994).           

            Two approaches differentiate within this fundamentalism, traditionalist and reformist.  The ancient recognizes the progression between the rooting texts and other documentaries and takes its basic standard simulation.  This shows the rejection to innovate which admitting to what said before.  Its vision according to Sharia is fundamentally legalistic and it relates to the accepted appearances of Sufism. Reformist fundamentalism condemns the ancient beliefs, known religious faiths and false notions.  The approach to fundamentalism developed due to the reaction to an outer threat.  In sustaining the reformist line according to fundamentalist, it marked a difference between fundamentalism and Islamism (Roy, 1994). 

            Politically, Salafist ideas remained ancient.  This did not reject the existing Muslim governments. The condition, as the political power observed less value.  The spread of Islam internationally raises the concept of terrorism between the religion, societies and the borders.  A third of the international Muslims live as members of minority.  At the central point of this development, the settlement of the Muslims in the Western culture increased the awareness and influence of the cultural forms and social customs.  The Africans who are against the western civilization rather than bearing its consequences take the restoration of Islam among the Muslim populations negatively.  Neofundamentalism has been developing among an increasing Muslim youths mainly among the third generation settlers in the west.  This idea is building new forms of radicalism based on supporting Al Qaeda to the rejection of involvement into the Western society (Roy, 1994). 

            In this huge approach of the Islam movement beyond the ancient boundaries and its ignorant westernization, Roy argues that Islamic restoration develops from the efforts of the Muslims that have gained the western culture to put their uniqueness in a non-Muslim approach.  A split has developed between the approaches of the Islamist movements in the Muslim community, including the Islamic terrorist group, Hamas of Palestine and the rejected militants who are all in struggle to develop an imaginary ummah or a new Muslim society that is not set in any society or region.  Roy gives a described comparison of these ancient movements whether peaceful or violent.  He tries to demonstrate how new fundamentalism accepts with no reminiscence the loss of faultless customs, making a worldwide religious uniqueness that exceeds the main idea of the Islamic custom. Thus, modern Islamic fundamentalism is not an only reaction against the westernization but a produce and a mediator of the complicated forces of globalization (Roy, 1994).  

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            In the context of the Western Europe Muslim communities, the approach on whether Muslim faith and practices are changing or not in historically new approach has raised. In a highly politicized region where changes continue to be reviewed by the approach of compatibility with the European values, this focuses on the structure of the religious life in the Europe’s Muslim community.  This raises other questions on whether the Muslims are turning to Europeans through identity and whether ideas suggested by Islamic groups need to be considered by the public actors (Maitra, 2009). 

            Many arguments have recognized individualization of the religious faiths as the major growth in the Europe Muslim communities.  Researchers consider the issue of religion authority in Islam and its inflection in the Western European approach. Islamic terror group used religious violence movement to construct their religious authority. The movement grounded as a moderate one forming new terrorism.  Terrorist acts reflect the aspects of religions.  Construction of the religious authorities by the terrorist groups highlights the role of religion in explaining religious violence showing the way religious philosophy causes violence.  Roy argues that something inherent in the religious tradition lead to not only violence but also violence in a large level. Islamic terror violence grounds on religion nature and religious traditions. Religious violence therefore increases development to the contribution of the religious authority (Maitra, 2009). 

            The terror group takes the appearance of the violent religious ideas and reviews how they cause violence once formed.  This contribution by the terror group through the principles they make, makes them fight for their purpose with violence and thinks that this will be helpful.  While the terror groups fight for their religion say, they struggle to show and define the nature of their religious custom with a particular approach to the public.  The reason for the religious contribution and authority of the terror group, they demand to gain the resources to increase the public support and political supremacy.  When a group is fighting for its religious ideology, they frames struggle as a violence and concentrates on convincing the public of their new strength.  This causes serious violence and reluctance to compromise on their purposes.  Therefore, it is not the religious presence that causes violence but the way in which groups shows the religious symbol to struggle for power.  Conflict over religious matters involves the players attempting to make and acknowledge a certain approach of religious custom and its application to the political matters.  Huge religious aggression does not form religious struggles on its tradition, but shows the religious symbols constructed through political disagreement (Maitra, 2009).    

            The other contribution of the group is of the connectional approach on the provision of ways from existing struggles that can show how the process happens. The first approach involves the trial by the group to make an approach on religion develops through political works.  This shows that the terror group merges the various commonplaces to make new approach of the political status and gain support of their action.  This joining of many groups is the significant feature to conflict.  The other way of contribution is the outline of position that arises from the social movement group principles.  This shows how the perspective is an outline that joins different symbols of the group’s criticisms on how to form a mobilization element to gain support of strive.  Much of the conflict arises when the groups improves their agendas to show their interpretation of political status as prevailing and mobilize the public in support of their demand (Maitra, 2009). 

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            As the radical terrorist group spreads globally, there has been a great effort to seize strategies used to recruit these terrorist groups.  To acknowledge the tactics to attract new followers, oppression and supporting are the main tactics used to entice members into these groups.  The Islamic terror group uses the winning idea in whether one is either with them or against them. This approach threatens people and makes them victims to engage in the new fight in response to the threat.  In doing this, these groups make threatened members to be part of them (Dienel, 2010). 

            The Islamic terror group ignores some descriptions in the Quran that appears non-violent and focuses on disrespect and vengeance to make sure that outside conflict fails.  They also move to the communities to promote a sense on them, increasing their options arguments in the given communities. This strategy is working successfully within the Islamic youths in the community who have a non-conflict approach.  Social Media tools such as Facebook, twitter and others are a source of recruiting tool for terrorists.  This demonstrates how everyone who recruits through the social media feels concerned towards the group cause and they become people who feel that something is missing from their lives thus becoming more vulnerable than others do (Dienel, 2010). 

            Social media is different from the ancient media in many ways.  The modern social media helps the terrorist group to reach many people are spread its message globally.  They ensure that the group’s misinformation is online forever.  The terrorist groups use the social media to promote their organizational communication and the fake communication has spread widely and effectively.  It is mainly the use of social media platforms that any terrorist group passes their fake information (Dienel, 2010). 

 

 

 

 

 

 

 

 

 

 

Reference

Dienel, H.-L. (2010). Terrorism and the Internet: Threats, target groups, deradicalisation strategies. Amsterdam: IOS Press.

Maitra, G. (2009). For whom the bell tolls: America or the jihadists? Victoria, BC, Canada: Trafford Publishing.

Roy, O. (1994). The failure of political Islam. Cambridge, Mass: Harvard University Press.