Name:Zain Mohiuddin Ahmed

Roll NO:Me-230

Year:Second year.

Batch:2013-14

Topic:Islam and Extremism.

Preface

Islam is a religion of peace.It doesnot preach extremism which is often heard in today’s world and which is a genetal prespective about Islam nowadays. Islamic extremism refers to two related and partially overlapping but also distinct aspects of extremist interpretations and pursuits of Islamic ideology.An extremely conservative view of Islam,[1] which doesn't necessarily entail violence even though it may have an emphasis on Jihad;[2] see Islamic fundamentalism, and.The use of extreme tactics such as bombing and assassinations for achieving perceived Islamic goals.In this book we will discuss the topics which are widely used and associayed with Islam and it teaching and its wrong interpretation.

Acknowledgement

I wish to acknowledge the multitude of information, and information through variety of websites, lectures and even some organization. The text has become known for the large number of clear and helpful knowledge that have graciously provided by a variety of sources. And through the great effort of my teacher, it made quite helpful to prepare the topic information.

Index

ISLAM AND EXTREMISM

Introduction: It is necessary to understand the basic concept or the meaning of extremism before comment on extremism in Islam. Extremism is an ideology (particularly in politics or religion), considered to be far outside the mainstream attitudes of a society or to violate common moral standards. Extremism can take many forms, including political, religious and economic.Islam is a religion of peace .It is the champion of human rights and before the advent of Islam people were living a barbaric life.Islam gave mankind a complete code of life and its has taught its people on how to balance life.

Islamic extremism is driven by an interpretation of Islam that believes that Islamic law, or sharia, is an all-encompassing religious-political system. Since it is believed to be proscribed by Allah (Arabic for “God”) sharia must be enforced in the public sphere by a global Islamic state. As such, Islamic extremists consider it to be the only truly legitimate form of governance and reject democracy and human rights values.

Thus, the ultimate objective of Islamic extremists is the merger of “mosque and state” under sharia law. Those who favor such an approach are called Islamists. Their ideology is called Islamism, or political Islam.

Jihad is another form of extremism often associated with Islam. In a religious sense, as described by the Quran and teachings of the Prophet Muhammad (s), "jihad" has many meanings. It can refer to internal as well as external efforts to be a good Muslims or believer, as well as working to inform people about the faith of Islam. If military jihad is required to protect the faith against others, it can be performed using anything from legal, diplomatic and economic to political means. If there is no peaceful alternative, Islam also allows the use of force, but there are strict rules of engagement. Innocents - such as women, children, or invalids - must never be harmed, and any peaceful overtures from the enemy must be accepted.Military action is therefore only one means of jihad, and is very rare. To highlight this point, the Prophet Mohammed told his followers returning from a military campaign: "This day we have returned from the minor jihad to the major jihad," which he said meant returning from armed battle to the peaceful battle for self-control and betterment.

In case military action appears necessary, not everyone can declare jihad. The religious military campaign has to be declared by a proper authority, advised by scholars, who say the religion and people are under threat and violence is imperative to defend them. The concept of "just war" is very important.

The concept of jihad has been hijacked by many political and religious groups over the ages in a bid to justify various forms of violence.In this report we will be discussing various forms of extremism in Islam.

Islam and Democracy: An Obscure Relationship

Introduction:

Democracy is determined by many different elements: culture, wealth, equalities, education, and some will say, religion. Religion as a determinant of democratic development has been extensively studied and many arguments have been presented supporting the claim that religion hinders democracy, while others are less convinced.There has been an increased focus on the relationship between Islam and democracy.It is argued that the world order in the 20th century has shifted into a clash between the West and the East, specifically between the West and Islam.

Islam and Democracy:

It is said by some that democracy has no place in the political system of Islam. Islam is not only a religion, rather it is a complete code of life. All aspects of Muslim society, individually or collectively, are covered by the social structure of Islam.Hence a political system, an important aspect of human society, also comes very much under the banner of the Islamic hemisphere.

The important manifestation of a political system is vindicated through the establishment of a state and the way of its governance. Our Holy Prophet (PBUH) established a state at Madina, of a unique type, based on consultation, justice, equality and accountability. After his passing his righteous successors maintained the same system of governance. The Holy Quran has mentioned the word ‘shura’ for governance. “They govern with mutual consultation.” The essence of a true democracy is also consultation.

The governing system of the Righteous Caliphs was the manifestation of this democracy. Today there is much talk about western democracy, but the aforesaid democracy presented by Islam is more accomplished. The basic pillars of a true democracy, i.e. consultation, justice, equality and accountability, are found in the governance of the Righteous Caliphs, Abu Bakar, Umar, Usman and Ali.

Presently, the UK and the US are regarded as the pioneers of western democracy. Are their rulers questioned so openly and bluntly by the common men in public places as the aforesaid caliphs used to be? Nowadays in a democratic system, the rulers are elected through votes and the candidates offer themselves for their election, utilising all kinds of sources for winning elections while none of the rightful caliphs offered himself for election. Each was selected by a majority of the people, after the proposal of their names by other people. Neither did they display any desire nor made an attempt to win their elections.

Furthermore, their deeds verify the highest democratic values in governance which are extinct today in the governance of so-called democratic rulers. The day after his election as the caliph,

Hazrat Abu Bakar came out with pieces of cloth on his shoulder to sell, because before his caliphate, this had been his source of income. Hazrat Umar met him on the way and asked, “What are you doing?” He replied, “I have to support my family.”

The right of criticism and freedom of expression before the ruler, which are important features of democracy, were evident in the governance of these caliphs. Hazrat Salman Farsi, a respected companion of the Prophet (PBUH), questioned Caliph Umar in a public gathering, asking why he had taken two sheets while everyone else got a single sheet from the spoils. Hazrat Umar instantly called his son Abdullah who clarified the position of his father by replying that he had given his sheet to his father due to his tall height.

Hazrat Usman had to face very severe criticism by the people during his caliphate, but he did not attempt to stop them by any means; rather, in reply to their criticism he always clarified his position publicly. Hazrat Ali as the caliph tolerated the extreme abuses of the Khawarij.

Once the caliph saw a Jew selling his lost chain armour in the market. Being the ruler, he did not snatch his armour from that person but submitted his complaint in the court of a judge. The judge asked for the evidence and Hazrat Ali produced the evidence of his son, Hasan, but the judge did not accept this evidence as the latter was the son of the caliph, and gave judgment against the caliph. The Jew, observing this rare example of justice, accepted Islam at Hazrat Ali’s hands.

Today, out of the aforesaid examples, can any ruler of a democratic state present such an example? The leading pioneer of India’s independence, Mahatma Gandhi, had once said that he wanted such a democratic state whose ruler followed in the footsteps of Hazrat Umar. Famous jurist Armanus Von Marie had confessed that Islam was the only religion among the universal religions to have democracy for its system of governance.

It may be rightly said that the true democratic government established during the early period of Islam had been that of the Righteous Caliphs. However, it has been a sad aspect of Muslim history that such an ideal rule concluded after the martyrdom of Hazrat Ali. It was succeeded by monarchy and despotism with the exception of the three-year rule of Umar Bin Abdul Aziz amongst the Umayyads, who wanted to revive the same justice, equality and accountability as found in the rule of the Righteous Caliphs.

Thereafter the system of governance prevailed on the same track of the preceding Umayyad rulers, subsequently succeeded by the Abbasids, and then successive rulers in the Muslim world who were either absolute monarchs or dictators, although a few of them individually established justice and equity in their governance. Nevertheless, the system remained undemocratic, which the Muslim world at large still has to contend with.

Chapter 2

Islam And Jihad

Introduction:

Jihad" is a loaded term—and a concept that illustrates a deep gulf of miscommunication between Islam and the West. There are those in each community who see jihad as a clash of civilizations—and act on those beliefs. But jihad literally means "exerted effort" to most Islamic scholars and Muslims, and represents a range of activities

The real meaning of Jihad

Jihad is an Arabic word from the root Jee Ha Da. It literally means to struggle or strive. Jihad is struggling or striving in the way or sake ofAllah. Jihad takes a very important status in the doctrine of Islam and isone of the basic duties for every Muslim.Though, it has nothing whatsoever to do with the term Holy War. Sucha term, or its equivalent doesn’t exist in the Islamic doctrine. The ChristianCrusaders in the mid-ages invented this ideology of Holy War.There is nothing “Holy” about wars. Wars only involve killings and disasters!

Jihad has many forms,

Jihad of the heart/soul (jihad bin nafs/qalb)

Jihad by the tongue (jihad bil lisan)

Jihad by the pen/knowledge (jihad bil qalam/ilm)

Jihad by the hand (jihad bil yad)

Jihad by the sword (jihad bis saif)

Jihad of the Heart/Soul

Jihad of the heart/soul; in Arabic: jihad bin nafs/qalb. It is referred as“the greater Jihad” (al-jihad al-akbar).

It is one’s inner struggle of good against evil; refraining oneself from the whispers of Shaitan (Satan).

This process involves allowing Islam to transform one’s soul to achieving internal peace; and forgoing the hatred and anger.

“Jihad is ordained for you (Muslims) though you dislike it, and it may

be that you dislike a thing which is good for you and that you like a

thing which is bad for you. Allah knows but you do not know.”

{Quran, Surah 2: Al-Baqarah, Verse 216; Mohsin Translation}

Jihad by the tongue

Jihad by the tongue; in Arabic: jihad bil lisan.It is defending Islam and spreading Islam by scholarly lectures, speechesand debates. It often overlaps with Da’awah (invitation to Islam, orspreading the message of Islam).

In The Last Sermon, Prophet Mohammed (peace be upon him) asked thelisteners whether he has passed on the message to them; and theyconfirmed affirmatively.Then the Messenger of Allah ordered all those present today to pass on the same message to those who are not here today; and the last person to hear the message should understand it better than the people here.

Jihad by the pen/knowledge

Jihad by the pen/knowledge; in Arabic: jihad bil qalam/ilm.This form of Jihad involves scholarly research of Islam in aiding the spread and defence of Islam; and publishing written articles in clearing misconceptions and correction lies against Islam.Examples of such Jihad include the research and discovery of scientific evidences, literature miracles and mathematical miracles from the Quran.Messenger of Allah once stated that the ink of a scholar is holier than the blood of a martyr; and one who is reading looks handsome in front of Allah.

Jihad by the hand

Jihad by the hand; in Arabic: jihad bil yad.This is a Jihad of action rather than words. At certain areas, it overlaps with Zakart (charity) and Hajj (pilgrimage).Some of its examples include giving charity to the poor and needy, performing Hajj or Ummrah, helping those who need help, saving people’s lives, etc. These are more of physical deeds instead of words.

“A person whose feet become dust ridden because of [striving] in

the way of Allah will never be touched by the flames of Hell”

{ Sahih Bukhari 2811}

The most beautiful of all Jihad is a perfect Hajj. It involves testing ofone’s patience and piety to the apex. The whole period of Hajj, with just one intention and aim, worshiping Allah!

Jihad by the sword

Jihad by the sword; in Arabic: jihad bis saif. In contrary to Jihad of the heart/soul; this form of Jihad is referred as “the lesser jihad” (al-jihad alasghar).Sometimes it is necessary to undertake Jihad by the sword. This would include usage of arsenals and engaging in a combat. This could be simply a bunch of freedom fighters or an organised campaign of army.Jihad by the sword is use of arms to engage into a combat. It is not misuse of arms to create violence.There are only two situations were Jihad by the sword is allowed to beundertaken.

1) For self-defence. When someone attacks you or when your nation has been attacked. Engaging into combat due to self defence.

2) Fighting against evil and unjust. It is also a sin if a Muslim sees unjust been done, capable of stopping it, yet not doing anything about it. This can include war on drug, war on child labour as well as war on terror!The American administration today seems to be launching a global war on terror, but are they the first to launch the war on terror?

The Muslims already announced the war on terror fourteen centuries ago,

under the name of Jihad bis saif!

There are many rules and limitations when engaging in combat under the title of Jihad. For example, civilians are not to be harmed; trees are not to be cut down; asylum should be granted to surrendering enemy soldiers; etc.

“And if anyone of the Mushrikun seeks your protection then grant

him protection, so that he may hear the Word of Allah, and then

escort him to where he can be secure, that is because they are men

who know not.”

{Quran, Surah 9: At-Taubah, Verse 6; Mohsin Translation}

The above verse states that when an enemy soldier surrenders during a battle, the Muslim soldiers must grant asylum and in addition, escort him to safety!The treatment for prisoners of war is also clearly stated in the Quran.Prisoners of war under Muslim prisons are to eat, drink and dress the same Muslim soldiers eat, drink and dress.And even under the unfortunate event of shortage of food, it is the prisoners who are to eat first before the Muslim soldiers guarding them!

A closer look at the Sword

Despite the fact that Jihad by the sword is the lesser Jihad, it is the only form of Jihad that most of the people in the world perceive Jihad as.This is unfortunate, especially for the Muslims. Many so-called “teachers of Islam” have been misusing this to assemble their so-called “holy army” to fight their so-called “holy war”.But you can’t blame the religion for what a few of its people do. In every society, there is a black sheep.

Self-Defence:

Since Jihad by the sword has been overwhelmingly magnified in the wrong angle, let’s take a closer look at it in the right angle. What iswrong with Jihad by the sword if it is fighting for self-defence?

In the early years of revelation of Islam in Mecca, Muslims were not granted permission from Allah to fight. So the Muslims suffered both moral and physical humiliations from the non-Muslims in Mecca.The first verses regarding Jihad were then revealed allowing Muslims to undertake self-defence.

“And fight in the Way of Allah those who fight you, but transgress

not the limits. Truly, Allah likes not the transgressors.

{Quran, Surah 2: Al-Baqarah, Verse 190; Mohsin Translation}

Many of the Quranic verses are being quoted out of context to wrongly justify terrorist actions. Yet, most of those verses are only referring to a particular situation; such as Battle of Badr or Battle of Uhud. Intention and war against Satan:

“Those who believe, fight in the Cause of Allah, and those who

disbelieve, fight in the cause of Satan. So fight against the friends

of Satan. Ever feeble indeed is the plot of Satan.”

{Quran, Surah 4: An-Nisa, Verse 76; Mohsin Translation}

Now the second question is, what is wrong in fighting against evil and liberating people from sufferings?

“Once a person came to the Prophet (sws) and said that some people

fight for the spoils of war, some for fame and some to show off

their valour; he then asked the Prophet (sws): “Which one of them

fights in the way of Allah”. The Prophet (sws) replied: “Only that

person fights in the way of Allah who sets foot in the battlefield to

raise high the name of Allah”.

{ Sahih Bukhari 2810}

Chapter 4

Terrorsim in perspective

The problem with putting terrorism into perspective is that there is no agreed-upon definition of what constitutes terrorism. Also, terrorism takes many forms, as the following examples illustrate.

Robert Fisk, from The Independent, writes: Israel and Israels militia allies (on 16 September 1982) started their three-day orgy of rape, knifing and murder in the Palestinian refugee camps of Sabra and Shatila that cost 1,800 lives. It followed an Israeli invasion of Lebanon designed to drive the PLO (Palestine Liberation Organisation) out of the country and given the green light [by the United States] which cost the lives of 17,500 Lebanese and Palestinians, almost all of them civilians.

According to Professor Noam Chomsky, Its uncontroversial that the United States is a leading terrorist state. In fact, its the only state that was condemned for international terrorism by the highest bodies: the International Court of Justice in 1986.

Similarly, The horrific massacre of 8,000 Muslims - some unarmed - at Srebrenica in 1995 never led to a stream of pieces about the violence and repressive tendencies of Christianity. - William Dalrymple, The Independent UK.

The carnage wrought by Western, ostensibly Christian, leaders over the last six decades - including a world war and a cold war, a Holocaust, two atomic bombs, repression of wars of independence, the fuelling of proxy wars, nuclear brinksmanship, and the support of dictators and state and non-state terrorists makes it spurious to view Islam as a more inherently violent religion or civilisation. - Rama Mani (Geneva Centre for Security Policy)

There are many other examples of both Jewish and Christian terrorism, however, we must never generalise and call all Christians and Jews terrorists. Similarly, we should not put all Muslims on trial but only those that committed the crime should be judged.

Islam Denounces Terrorism: The act of inciting terror in the hearts of defenceless civilians, the wholesale destruction of buildings and properties, the bombing and maiming of innocent men, women and children are all forbidden and detestable acts according to Islam and the Muslims. This is regardless of any type of terrorism, including western state-sponsored terrorism which has killed, injured and displaced infinitely more people than all other types of terrorism.

If an individual Muslim were to commit an act of terrorism, this person would be guilty of violating the laws of the very religion they claim to follow - Islam. Would it be fair to condemn all Muslims as a result, when the religion itself is against such acts? Muslims follow a religion of submission to God, peace, mercy, and forgiveness. The vast majority have nothing to do with the violent events some notably the media - have associated with Muslims. Islam is not a religion of extremism.

Chapter 4

THE DEBATE OVER ISLAM BEING INHERENTLY VIOLENT

    It may be the case that moderates outnumber extremists in the Muslim world, but the moderates are clearly serving as a recruiting pool for extremists. Honest differences of opinion exist among Muslim leaders as to "how much" militancy and extremism serve as a breeding ground for terrorism. How much is "too much?" Toward the answer to this, two hypotheses usually make good starting points -- (1) that Islam is inherently violent - and (2) that Islam is susceptible to hijacking or distortion. These hypotheses organize the literature fairly well, and are themes which organize the discussion later. For now, a few more issues need discussed which don't fit neatly into this organizational schema.

There are things in Islam which are foreign and incomprehensible from the Western viewpoint and make the study of it difficult. Only the rare secular mind can comprehend the depth of religious passion within Islam. Witness, for example, the closed-mindedness behind passages like -- "O ye who believe! Ask not questions about things which if made plain to you, may cause you trouble" (Surah 5:101-102). To understand things like this, it might be helpful to use the framework provided by Cooper (2004) which draws upon the concepts of "political religion" (from the philosopher Eric Voegelin) and "pneumopathology" (from the philosopher Friedrich Schelling). The term "political religion" usually refers to an ideology where the goal is to create a form of politics with the same power as religion. Totalitarianism and theocracy are terms often associated with this, but are not absolutely necessary conditions, as even democracies can develop things like "civil religions" around events like SuperBowl Sunday. There is some debate among scholars about the exact role of the cult of personality in political religions, but Cooper (2004) and others (Post 2004) have said that there is something deranged or disordered about such personalities who voluntarily accept living under such conditions. The term "pneumopathology" captures this well, referring to a disease of the spirit, an imaginative second reality (deranged by one's beliefs) which sees the world in different terms than what common sense provides. In short, it refers to a religious conviction so strong and intoxicating that it blinds a person to common sense and makes it impossible for anyone to reason with them. As Cooper (2004:40) puts it: "there is an inherent friction between commonsense reality and the occult reality within which extremists live imaginatively, an imaginary reality where killing the innocent to impress others is seen as heroic, altruistic, and self-sacrificing." As a leader of Hezbollah once put it: "we are not fighting so that the enemy recognizes us and offers us something. We are fighting to wipe out and annihilate the enemy."

There is also the matter of Islamic teleology (the study of final ends or purpose). Teleology is usually regarded as too metaphysical for science except for the most dedicated sociologists who tend to assert there are guiding principles of social change to be found. The customary way of putting it is that Islam has always been an apocalyptic movement with a strong messianic trend (Cook 2005). It is, in some larger sense, more involved in a warfare of body,

mind, and soul -- a spiritual war more than an ideological war -- where the order of battle involves who has the strongest belief system regarding the best set of interrelationships between all sociological "worlds" (i.e., the spiritual, secular, religious, commercial worlds, etc). Within the predominantly spiritual universe that is Islamic extremism, believers genuinely think they are more heroic and successful than any soldier or businessman could ever be. This hero fantasy consumes their imagination. Extremists come closer to their god by defending their god. Mind, body, and soul become one in an act of martyrdom. An act of destruction engaged in (any destruction being a victory) brings value to the cause and is a vivid proof of faith. These acts of terrorism ought to be publicly condemned, but unfortunately, are probably secretly admired by many Muslims, even moderates. Any terrorist acting in the name of Allah (particularly within the strict Wahhabi view that the world ought to be Muslim) is to be revered and admired. Cult-like hero worship is a powerful force, running deep in Muslim thought, but it is probably best not to make too much of it, although in one sense, it can be said terrorists are the Middle East's longed-for superheros, with many seeking to be as great as Saladin (the inspiration for anti-Zionism) or the next best thing to the Mahdi or Twelfth Imam. The Twelfth Imam figure is either the Antichrist or the Christ, depending upon how you look at it (Richardson 2006). Muslims believe that the antichrist will come first, this antichrist being Christianity's second-coming Christ. Many Muslim leaders have called upon god to hasten the emergence of Al-Mahdi so that the final conflict (end days) can come and Muslims can finally experience a world without America and Zionism. Such beliefs inspire an extremism that is not deterred by weapons, for they know that weapons will not destroy their cause. The terrorist longing for union with god thru carnage is inseparable from the impulse toward annihilation. Their goals and ambitions soar above logic. They have created a fantasy world (a second reality) in their minds about an angry god who wants to pat them on the back for slaughtering apostates or nonbelievers (shunning the usual religious response to apostasy as not being good enough). America is hated precisely because its power and the Western viewpoint threatens much that is central in the promises of their faith.

Conclusion

In the end we come to the conclusion that Isdlam doesnot represent extremism nor does it support it neither it preaches it.Islam isnot only a religion but a complete code of life it has given mankind the rules by which he can give a successful life in this world and in the world hereafter.People has misued the name of Islam for exploiting extremism and violence.Isdlam is a religion of peace and it has always preached its followers to achieve moderateness in life.Our Prohet(SAAW) has preached to adapt moderatness in every aspect of life.

A overdose of medicine turns it into poison just like that a extreme use of anything doesn’t make it good instead it backfires and inhiliate the world with negativity.We should always adapt modernateness in our lifes and try to eliminate extremism by following the steps ourholy prophet(SAAW).