This is to get the moderates and turn them into extremists, thus spreading their influence and power globally. The second reason is going to war against them will leave the U.S open to inside attacks. The reason this would happen is because we are so focused on over there and our security here will be not as strong as it would be if we didn’t go to war. The third reason is the United States does not have a clear and planned out strategy for dealing with ISIS. The fourth and final reason is by far the most important.
Faced with these apparent contradictions, many analysts in the West have decided that fundamentalism defies all generalization. Instead they have tried to center discussion on its supposed “diversity.” For this purpose, they seek to establish systems of classification by which to sort out fundamentalist movements and leaders. The basic classification appears in much different terminological appearance, in gradations of subtlety. “We need to be careful of that emotive label, `fundamentalism’, and distinguish, as Muslims do, between revivalists, who choose to take the practice of their religion most devoutly, and fanatics or extremists, who use this devotion for political ends.”  Fundamentalist Islam remains an enigma precisely because it has baffled all attempts to divide it into tidy categories. “Revivalist” becomes “extremist” (and vice versa) with such rapidity and frequency, that the actual classification of any movement or leader has little prognostic power.
Although there are many ways we can deal with radical Islam, how we will deal with it has yet to be seen. To begin, lets look at the reasons for these terrorist attacks. Some radical Islamist groups believe that terrorism is a way to show that western culture is to be frowned upon and to say that the Muslim community should oppress it as much as possible. Others hate nations like the United States not for what they are but for what they’ve done. By this they mean that through acts of oppression and imposing on territories the United States has made itself an enemy.
Regardless of whether it was true or not, Islamic religion and its Muslim adherents are at the top of societies’ agenda just waiting for the evidence to be generated so that they can then safely blame them for such world affairs. Again, this has led to the attack on the Islamic religion itself wherein people have come to postulate Islam as an act of oppression, violence and hatred towards non-Muslims. Anti-Muslim sentiments and campaigns have resulted from such misinformation the media has been generating and feeding its viewers. Islamophobia has become a new topic of interest among social sciences, political leaders and media commentators. People amongst society have developed this phobia towards Islamic religion and people.
The religion of Islam garners large amounts attention. Many believe it is a violent and backwards religion. Since 9/11, "Islamic reform" has become an all-purpose phrase: equally a western impulse to protect itself from Muslim violence and a humanist notion aimed at assisting voiceless Muslims (Eteraz1). Extreme displays of Islamic faith such as the attacks on the World Trade Center on 9/11 have generated negative stereotypes about Islam as a religion. These stereotypes of violence and backwards thinking have been further perpetuated by even more recent examples of extremism by Muslim terrorists.
The spread of Islam, among other social differences, created a cultural division in Europe referred to as “The Velvet Curtain”, with Protestant and Catholic on the North and West, and Orthodox or Muslim on the South and East . Western Europeans began to see Muslims as a larger threat following their reign of power, and they often depicted them as violent and barbaric. As the Ottoman Empire began to lose land in the 18th century, Wester... ... middle of paper ... ...tates history, they were a retaliation on the government’s foreign policy, and not an unprompted attack on American people as the government reported . Now when there is any disaster including bombs or planes, the media is quick to assume and report that Islamic terrorists are to blame, and a majority of the time they are incorrect. The generalizations on the Orient and Islam are deeply set into Western media, people and history.
It is also unavoidably about pow... ... middle of paper ... ...errorist attack known as 9/11, as a state, they came out stronger nation with strategies in how to not only defeat terrorism but help other states overcome and stand against attacks. If for instance, the state attacked does not possess the willpower, resources or support from other states, then what happens to the state? CONCLUSION Terrorism is one of the most complex cases in the international world today. It is carried out by a minority group trying to make their beliefs known to the government with the main aim of getting rid of the government to start a new regime; so it can be argued that it is a means to an end, it is using tactics (laid out plans) to ensure that the strategy (which implies taking over a government and starting a new regime). It is not all states that possess the willpower and ability to get back up after they have been attacked by terrorist.
It is hypothesized that if the extremist factions of our society will keep misinterpreting Jihad in the name of terrorism then the aim and image of our religion Islam that promotes religious tolerance will be distorted. The following sources of the literature review support this hypothesis. It is being widely believed that terrorist actions are mostly done by the Muslim jihadist. People misinterpret jihad and terrorism. According to Islam In any case strict conditions prescribed for jihad are supposed to be observed and not transgressed.
Suggesting that jihad and violence are in connection with each other has been the case since pre-modern times. In fact, Fisher suggests that the primary associations of the word jihad are religious, specifically with reference the Prophet Mohammad and to the religion of Islam, but also invoke a sense of violence or resistance against an opposing force. While violence and jihad have typically been spoken about together, as of late, the... ... middle of paper ... ...years there has been a lot of nonsense written on the subject of jihad, both by Muslims who have intentionally sought to uphold a specific type of definition of jihad and by academics who are seeking to define Islam and Islamism. The term jihad is said to have derived from the Arabic verbal root jahada, which means to “strive,” to “struggle,” or to “exert oneself,” especially in the path of God. While is it that the the Qur’an makes a distinction between the Greater Jihad, that is a struggle against unbelievers, and the Lesser Jihad, a struggle against ----, many would argue that there are also several distinct categories of jihad that take these definitions a step further.
Civilizations developed by culture and may be of a single diversity or made up with multiple diversities, which draws a negative conclusion of Huntington's essay "The Clash of Civilizations" based on many factors. A closer examination of Huntington's essay reveals that he more or less followed the works even taking the title from Bernard Lewis essay "The Roots of Muslim Rage" where he stated, "that we are facing a mood and movement in Islam far transcending the level of issues and policies and the governments that follow them. This is no less a class of civilizations. Perhaps it is irrational, but surely historic receptions of an ancient rival against our Judeo Christian heritage, our secular present, and the worldwide expansion of both. It is crucially important that we on our si... ... middle of paper ... ...ountid=32521 Huntington S (1996) The Clash of Civilizations http://www.hks.harvard.edu/fs/pnorris/Acrobat/Huntington_Clash.pdf Inglehart,R & Norris,P (2003) The True Clash of Civilizations http://www.globalpolicy.org/component/content/article/162/27604.html NPR (2013) A Look Back At A Predicted 'Clash Of Civilizations http://www.npr.org/2013/09/03/218627286/a-look-back-at-a-predicted-clash-of- civilizations Pfaff, W. (2006).