Ideology and Doctrine of Radical Islamic Movements
Radical Islamic movements have a distinct ideology and doctrine.
What ISIS Really Wants, written by Greame Wook, is a collection of arguments about how the Islamic ideology is perceived in the American public discourse, and it is available online. For the most part, the author dissociates himself from the conventional perception of the ideology that is frequently depicted in international media and proposes a set of two misinterpretations that may result in a dubious response from the world community.
For example, one of the most prominent characteristics of jihadism that is frequently misunderstood is the belief that it is a single, monolithic philosophy. As a result, the author asserts that it would not be totally correct to include an understanding of al-organizational Qaeda’s structure and rationale into counter-terrorist efforts. It is particularly important, according to the author, to note that Bin Laden considered terrorist acts as a prelude to the establishment of the caliphate. Nonetheless, the current organizational structure of ISIS is more complicated.
The author’s overall argument is understandable because it broadens the general public’s understanding of ISIS, which is a good thing. However, due to a lack of readily available information, it is impossible to provide a more comprehensive understanding of what the true organization of ISIS is. At the same time, what Graeme Wood provides is an examination of the organizational structure of al-Qaida, as well as the hierarchy that exists inside it. A beginning point for deeper interpretation of the common issue when seeking an understanding of jihadist organizations, the reading serves as an introduction.
According to the author, the religious component of Islamist ideology is the second factor that can be drawn from it. The role of a deep belief in Muhammad’s preaching of Islam is regarded to be at the heart of the ISIS ideology, according to some sources. Graeme Wood, on the other hand, is looking for a broader interpretation of such religious nature. Furthermore, he says that an unethical endeavor to weaken the religious beliefs of many Muslim followers is the most important issue to consider while investigating Muslim ideology. Furthermore, the Islamist ideology not only appropriates the fundamental structure of the Muslim religion, but it also employs political concessions for the purpose of demonstrating the legitimacy of its religious acts. Accordingly, the author makes an extremely accurate observation about the structure of religious practice within the religion by asserting that jihadists dressed in modern clothing and operating under the guise of a medieval religious disguise are at the heart of the religious center’s religious practice structure There is a constant sense of dissonance and dialectics between what some may consider to be’modern’ and’medieval’ activities in their respective practices. Representatives of that religious organization, in instance, may appear to be out of touch with the times and as old-fashioned conservative believers, but in reality, they employ modern technology to communicate their teachings. One of these instruments is the dissemination of messages through the use of visual tools, with their claims being overtly jihadist in nature.
In the piece, the author raises a question that is really crucial. He calls into question the relevance of Islamist ideology in the absence of a religious base. An overwhelming majority of the time, the response to such a question would be ‘no.’ The ideology is linked to Muhammad’s prophecy due to a high degree of infiltration in terms of religion, psychology, and legal interpretation, all of which are linked to the ideology. When describing the framework of Islamist ideology, Graeme Wood employs the quite correct term ‘the Prophetic methodology,’ coined by the author. When it comes to the creation of Muslim ideology, an excessive dependence on religious background, along with a complex ideological structure, is an intrinsic component of the process.
Given the fact that the essay was published in such a prestigious media outlet as ‘The Atlantic,’ it is apparent that the author’s claims are well-supported by the evidence available. Even if there are no definitive answers to the issues about how ISIS’s ideology was developed, there is a complicated interpretation of the fundamental variables that play the most significant role in the organization’s overall structure and operation.
References
R. Brennan’s article, “The Growing Strategic Threat of Radical Islamist Ideology,” is available online (1st ed.).
D. Clegg’s book (2009). Isis is a fictional character created by the Greek god Isis (1st ed.). The Vanguard Press is based in New York.
R. Manne’s et al (2017). The Islamic State’s Thought Process (1st Ed.). Prometheus is a fictional character created by the Greek mythology.
G. Wood et al (2017). What the Islamic State Really Wants. The Atlantic Ocean. From https://www.theatlantic.com on the 4th of March, 2017.
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Study Notes
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Ideology and Doctrine of Radical Islamic Movements
Radical Islamic movements have developed complex ideologies and doctrines that motivate their actions. While these ideologies differ in some respects, there are also important commonalities. This paper will explore the core beliefs and teachings that inspire radical groups like Al-Qaeda and ISIS.
Salafism and Jihadism
Many radical Islamic movements adhere to Salafist interpretations of Islam, which call for a return to the example of the earliest Muslims (Salaf) (Al Raffie, 2013). Salafism emphasizes following a literal understanding of the Quran and hadiths (sayings and deeds of the Prophet Muhammad) (Al Raffie, 2013). Jihadism takes Salafism a step further by arguing that armed struggle, or jihad, is an obligation for all Muslims against infidels (non-Muslims) (Sageman, 2017). Radical groups believe that offensive jihad should be waged to expand Muslim rule and enforce Sharia law globally (Sageman, 2017).
Takfirism
The ideology of takfirism, which means declaring other Muslims as apostates or infidels, is also influential in radical circles (Stern & Berger, 2015). By takfirism, radical groups are able to justify violence against other Muslims, including civilians, who do not share their extreme interpretations (Stern & Berger, 2015). Al-Qaeda and ISIS have extensively used takfirism to rationalize attacks against other Muslim communities and governments (Stern & Berger, 2015).
Apocalypticism
Some radical movements fuse Salafism and jihadism with apocalyptic prophecies about an end-of-times battle with infidels (Stern & Wiener, 2021). For example, ISIS propaganda emphasized establishing a caliphate as a prerequisite for an apocalyptic showdown (Stern & Wiener, 2021). This apocalypticism provides a sense of religious destiny and urgency to radical actions (Stern & Wiener, 2021). It also helps justify extreme violence and oppression as necessary to fulfill prophecy (Stern & Wiener, 2021).
In conclusion, radical Islamic movements draw from a syncretic ideology that blends Salafism, jihadism, takfirism and sometimes apocalypticism. This unique doctrine motivates violence by portraying armed struggle and enforcement of Sharia as religious obligations (Al Raffie, 2013; Sageman, 2017; Stern & Berger, 2015; Stern & Wiener, 2021). As long as these ideologies continue inspiring radical groups, they will likely remain a persistent security threat.
Works Cited
Al Raffie, D. (2013). Social identity theory for investigating Islamic extremism in the diaspora. Journal of Strategic Security Australia dissertation research study project, 6(4), 67–91. https://www.jstor.org/stable/26465933
Sageman, M. (2017). Turning to political violence: The emergence of terrorism. University of Pennsylvania Press. https://www.jstor.org/stable/j.ctt1v2xsnz
Stern, J., & Berger, J. M. (2015). ISIS: The state of terror. HarperCollins.
Stern, J., & Wiener, C. (2021). Radicalization: What everyone needs to know. Oxford University Press.
