What is the Islamic Jihad - Assignment Example

What is the Islamic jihad? What have been the reasons for the gradual escalation of discontent in the Islamic world that changed the meaning of Islamic jihad toward anti-Western and anti-American radicalism? Within Islamic theology, the term “jihad” as a number of different connoted meanings. At its very core level of literal meaning, G5 merely refers to an “struggle” against the forces that oppose Islam. However, such a simplistic level of definition is even itself not sufficient towards explicating the true meaning of the term. Accordingly, many Islamic scholars are still locked in debate amongst themselves with respect to whether or not Islamic Jihad can and should be classified as a struggle against those who do not believe in Islam or whether or not it should be classified as a struggle against all those who do not believe in an Abrahamic faith; i.e. Christianity, Judaism, or Islamic belief system. While this debate continues, it must be further noted that the actual term “jihad” only appears in 23 verses of the Koran. With such a representation, it might be assumed that a very clear and definitive meaning is given for these theological precepts. However, if an individual assumed this, they would necessarily be wrong. The underlying reason behind this has to do with the fact that the term “jihad” is used both as a definition of religious, figurative, and violent conflict against the forces of “unrighteousness”. Within such varying shades of meaning, it can be directly understood that a picture definition of the high is something that continues to escape Islamic scholars. Further, due to the fact that Islamic theologians cannot fully agree upon a firm definition of the odd and the manner through which it should relate to engage in daylight that an individual believer engages in, it is further reasonable to assume that this level of differential is something that even confuses the most devout adherent to the faith. As a function of this level of confusion, “jihad” has been utilized as a tool for radicalizing individuals and promoting a warped worldview that would otherwise be rejected within a more liberal theological interpretation. Regardless of the different shades of meaning that have been presented above, it can be definitively noted that “jihad” is not something that could necessarily be rationally directed at individuals of either the Christian or Judaic faith. Yet, as a direct result of the level of conflict that has come to exist throughout the Islamic world with respect to Israel and the West, “jihad” has come to be redefined as one in the same with anti-Americans/anti-Western and/or anti-Zionist sentiment. One of the most important elements of why this came to be has to do with the European colonization of the near East between the 18th and 20th centuries (Abdel-Hamid 369). As great powers within Europe attempted to expand their sphere of influence and connect the territories that they had already gained control over, the area of the Middle East was one of the last places in the world that was colonized. As these native people found their way of life fundamentally altered by the Imperial greed of far removed nations, a spirit of rebellion naturally arose amongst them. In much the same way that Native Americans resisted the colonization and annexation of their own land, individuals within the Islamic world sought to find a uniting force that could make their resistance all the more powerful. Naturally, race and religion was a fundamental aspect of how these individuals sought to resist the Imperial colonization that was taking place. One can reminisce that the power and psychological impacts of the Crusades had left an indelible mark with regards to the Islamic identity and the way in which individuals throughout the Islamic world understood the Western mind and personhood. As such, revolutionary individuals throughout the Islamic world, in an attempt to stymie the power of these Imperial colonizers, sought to leverage a literalist interpretation of Islam as a means of expelling the invaders from their lands (Facchini 145). Mixing the history of the Crusades with a more radical interpretation of Islam, these leaders were able to coerce and convince stakeholders within their respective societies to take up arms and violently resist the Imperial forces that were controlling their lands. Yet, understanding Islamic Jihad based solely upon the impact of colonial history is an incomplete representation of the broader picture. Ultimately, Islamic Jihad has been fundamentally shaped with respect to the creation of the state of Israel. After the close of the Second World War, Western powers were truly horrified to learn of the death of evils that the Nazis had perpetrated upon the Jewish people. Throughout their long history, individuals within the Jewish community had called for a return to their homeland; Israel/Palestine. As a means of addressing/redressing the pain and hardship that this people group experience within Europe, Western powers determined that this dream should be realized. As such, beginning in the late 1940s, both after boat full of Jewish refugees began arriving in Palestine; a land that was neither Jewish nor had welcomed them into their midst. Once again, individuals within the primarily Islamic communities of Palestine and elsewhere sought a way in which they can protect their own culture and people from the Diaz Laura that was arriving at their shores. Although it has been historically proven that it was the Jews that were initially abusive to the native population of Palestine, jihad was once again conjured as a means of successfully resisting the power and influence that this influx of unwanted immigrants was creating. As can be seen from the discussion which is been engaged above, Islamic Jihad is not a term that can be fully understood or agreed upon by Islamic scholars. However, it is a relevant understanding that exists within the mind of almost each and every Muslim (Goenells 15). Accordingly, it comes as no surprise that this particular response is evoked in times of crisis and as a means of injecting the foreigner from the lands that he has occupied. Further, from the history that has been related, it is clear and apparent that “jihad” has shifted in its meaning and come to represent anti-Americanism/anti-Western sentiments that lie at the heart of people groups within the Middle East that had their way of life disrupted and interfered with. What are the historical reasons for the contemporary conflict between the Palestinians and Israeli? What role does this conflict play in the current anti-terrorism war? As a result of the fact that the Jewish Diaz for a arrived on welcomed in the land of Palestine during the late 1940s, a fundamental level of dislike was soon evidenced with respect to the way in which native Palestinians and Jews interacted with one another. However, tracing this issue back even further, it must be noted that the relationship between these two people groups has never been as close as some might otherwise assumed. Dating back to the time in which the children of Israel initially arrived in the land of Canaan, their presence was not something that the native people were overjoyed with. Moreover, an orgy of mass murder and forced removal took place with respect to the history that is laying out in the Old Testament. Further, disagreements, disputes, and distrust between these early Islamic communities and Jewish communities created a situation in which Islam and Judaism does not readily coexist in a friendly manner; even dating as far back as the expulsion and murder of many Jews from Mecca and Medina in the earliest years of Islam (Hermann 145). Further, it can be stated that the aggressive way in which Jewish settlers initially engaged with Palestinians create an extraordinarily hostile situation; and one that continues to define the way in which these two groups interact. Upon arriving in Palestine, Jewish settlers began to immediately remove native Palestinians from their dwellings and oftentimes engaged and brutal ethnic cleansing of entire villages. Naturally, as can be seen from history, and as can be expected, this caused a backlash among even moderates within Palestine and further militarized and radicalized Muslims throughout the region. As the years dragged on and the state of Israel became more entrenched, pan Islamism created an outlet for nations to support the displaced populations of Palestine. Further, as the Cold War came to develop between the United States and its allies and the Soviet Union and its allies, the Middle Eastern world was also subdivided based upon its allegiance. This created a situation in which Israel firmly represented the interests of the United States and its allies and many of the Palestinians, as well as neighboring Islamic nations, favor the interests of the Soviet Union and its allies. Accordingly, the level of engagement, distrust, and violence that existed between native Palestinians and the occupying Jews were even further maximized. Moving forward to the era of terrorism, it must be noted that the ongoing struggle that is existed within Palestine for nearly 70 years has come to be redefined. Ultimately, any individual that is aware of current events can point to the fact that Palestine is a region that is specifically affected by ongoing violence, interethnic strife, and, depending on who is asked, terrorism (Shoham 35). As the people of Palestine have traditionally been unable to match the Israeli forces in a pitched battle, guerrilla warfare and other forms of resistance have been utilized. Specifically, the targeting of “innocent” people has been something that individuals within the more radical communities of Palestine have promoted and engaged in. Due to the fact that the more radical Palestinians do not use any of the occupying Jews as “innocent” the ramifications of blowing up buses late and with men women and children do not have the negative connotations within the Palestinian community as compared to the negative connotations that are engendered elsewhere throughout the world. On the flip side, the Israeli armed forces have been known to engage a high level of civilian casualties in their quest to root out and ultimately eliminate threats within the Palestinian community that they deem as worthy of death. In such a way, the “terrorism” that exists within Palestine is something that is not specifically designated to either the Palestinian or Israeli side. Instead, it is practiced by both to merely an equal measure. Within the current era, the actions of the Palestinians have been defined as terrorism and the actions of the Israeli armed forces have been defined as a type of substance. Naturally, any open-minded reader can point to the subjectivity of such a designation and the inherent level of unfairness that exists with regards to designating a struggle for self-determination and removal of a foreign occupying force from native lands as “terrorism” (Wheatcroft 9). However, this analysis should not be seen to whitewash the great humanitarian crimes that have been committed on the part of Palestinian militants. Ultimately, thousands of Israeli civilians, completely innocent of any crime other than being born in Israel, have been slaughtered as a result of the militant aims of a morally ambivalent Palestinian liberation movement. As has been noted elsewhere throughout the world, the difference between a freedom fighter and a terrorist is ultimately a matter of designation for the individual that is analyzing them. The United States and its allies regularly engage with groups that can be termed as “terrorists” as long as they promote the interests of the United States within a specific region. By much the same token, the overall “usefulness” of the Palestinian freedom fighter/insurgents/terrorists, are only appreciated by individuals elsewhere throughout the Islamic world. By means of comparison and contrast, the Israeli occupiers view these individuals as nothing more than crass terrorists that must be fought in the same way that Al Qaeda and other radical terrorist groups are engaged. Although this approach is unfair, it serves to further radicalized elements within Palestinian society and ensures that there will be a litany of different young men and women who are willing and able to attack the interests and populations of Israel well into the future. As has been noted previously, the long-standing nature of this conflict is sadly one that will continue to be displayed as long as the same foolish decisions are made by both parties involved. Works Cited Abdel-Hamid, Mohamed Sami, and Yassin Mohamed Tageldin. "Trends In Legal Learning: The Arab-Islamic World." International Social Science Journal 22.3 (1970): 367. SocINDEX with Full Text. Web. 11 Mar. 2014. Facchini, Frederick. "Economic Freedom In Muslim Countries: An Explanation Using The Theory Of Institutional Path Dependency."European Journal Of Law And Economics 36.1 (n.d.): 139-167. Social Sciences Citation Index. Web. 11 Mar. 2014. Goenells, Roger. "The Wests Colonization Of Muslim Land And The Rise Of Islamic Fundamentalism." (2010): OAIster. Web. 11 Mar. 2014. Hermann, Tamar. "Zionism And Palestinian Nationalism: Possibilities Of Recognition." Israel Studies 18.2 (2013): 133-147.Academic Search Complete. Web. 11 Mar. 2014. Shoham, Hizky. "From "Great History" To "Small History": The Genesis Of The Zionist Periodization." Israel Studies 18.1 (2013): 31-55. Academic Search Complete. Web. 11 Mar. 2014. Wheatcroft, Geoffrey. "Zionisms Colonial Roots." National Interest 125 (2013): 9. MasterFILE Premier. Web. 11 Mar. 2014. Read More