AIZAWL THEOLOGICAL COLLEGE

Subject: Doing Mission with the Muslims

Topic: The Challenges of Islamic Terrorism
Submitted to: Rev. H Lalnunmawia
Submitted by: Golmei Daithaolung Rongmei, MTH-1

1. Introduction:

Terrorism poses an undeniable threat to societies throughout the world today. It is a menace,
which does not distinguish between Muslims, Christians, Jews. However, the question of
Islamic fundamentalism and its links with terrorism, has been the object of studies and complex
debate among the expert in recent years. This has become of general interest following the
tragic events of 11 September 2001.1 In this paper, I will not be able to solve these complex
problems, but would be looking to the challenges of Islamic terrorism.

2. Definition:

Defining “terrorism” is not very simple but is a complex and problematic issue. Various
interpretations and definitions of terrorism have come up in recent times. A violent political
action can be perceived in differently depending on our social location.2 States have generally
focused on talking of terrorism in terms of acts of violence and death of innocents at the hands
of non-State actors. In popular parlance, in some religions and in some circles, such acts of
terror are legitimized as acts of political campaign.3

According to Cheryl Kirl-Duggan, terrorism is an “anxiety- inspiring technique of repeated

violent action” used by individuals, groups or state for political, idiosyncratic, or criminal
reasons.4

The United States has defined “international terrorism” under the Federal Criminal Code as
follows: Activities that involve violent acts or acts dangerous to human life that are a violation
of the criminal laws of the United States or of any State, or that would be a criminal violation
if committed within the jurisdiction of the United States or of any State; appear to be intended
to intimidate or coerce a civilian population; to influence the policy of a government by
intimidation or coercion; or to affect the conduct of government by mass destruction,

1
Massimo Introvigne, Islamic Fundamentalism and Terrorism
https://www.academia.edu/resource/work/29995039 (Accessed on 6 April 2022).
2
George Zachariah, “Terrorism and Human Rights: Theological Musings from the “Terrorists”,”
Theology for our times. No. 15 (November, 2012), 15.
3
Ram Puniyani, Terrorism: Perception Versus Reality. (Thiruvananthapuram: Mythri Books, 2010),
15.
4
Zachariah, “Terrorism and Human Rights: Theological Musings from the “Terrorists”,” Theology for
our times, 15.

1
assassination, or kidnapping; and occur primarily outside the territorial jurisdiction of the
United States, or transcend national boundaries in terms of the means by which they are
accomplished, the persons they appear intended to intimidate or coerce, or the locale in which
their perpetrators operate or seek asylum (Lawson Terrorism Information Center, 2009). 5
The Prevention and Punishment of Terrorism (CPPT) defined terrorism in a broad way, as
“criminal acts directed against a state and intended or calculated to create a state of terror in
the minds of particular persons, or a group of persons or the general public.” The CPPT never
entered into force. Nevertheless, certain customary norms of international law relating to the
use of armed force, most notably the duty of states ‘to prevent and suppress attempts to commit
common crimes against life or property where such crimes are directed against other states’,
implicitly proscribed certain instances of terrorism.6

Since the September 11, 2001 terrorist attacks on the World Trade Center in New York City
and the Pentagon in Washington, DC, and the subsequent actions of the George W. Bush
Administration in its “War on Terror,” greater attention has been paid to the topic of
counterterrorism and religious extremism. A poignant question that arises right away is the
following: Is the serious discourse on the role of religion in international affairs a recent
phenomenon?7

3. Islamic extremism and terrorism/ terrorism and Islam:

Terrorism in the name of religion has become the main model for political violence in the
modern world. Religious terrorism is a type of political violence which is motivated by the
belief that “another worldly power has sanctioned and commanded terrorist violence for the
greater glory of the faith. Acts committed in the name of the faith will be forgiven by the other
worldly power and perhaps rewarded in an afterlife.” According to S. Chopra, rising religious
Islamic fundamentalism is to a large extent responsible for terrorism in West Asia, Russia,
Philippines, India, and Indonesia.8 Islamic terrorism (also Islamic terrorism or radical Islamic
terrorism) refers to terrorist acts with religious motivations carried out by fundamentalist
militant Islamists and Islamic extremists.

However, some would not agree Islam tagging with terrorism and so assert that Islam is a
balanced and moderate din (meaning “a way of life”; as such, Islam is more than just a religion)
is well documented by many well-respected scholars. Islam is balanced in everything, in its

5
Abdul karim Bangura, Terrorism and Islamic terrorism: the definition debate.
https://www.academia.edu/resource/work/69531261 (Accessed on 28 March 20022).
6
Jackson Nyamuya, War on the Enemy: Self-Defence and State-Sponsored Terrorism.
maogotohttps://www.google.com/url?sa=t&source=web&rct=j&url=https://law.unimelb.edu.au/data/assets/pd
f_file/0005/1680359/Maogoto.pdf&ved=2ahUKEwj8mPuch4r3AhV4UGwGHZvDDqkQFnoECAYQAQ&usg=
AOvVaw2HgA5NTCtu1JYgs8PL3VQy (Accessed on 6 April 2022).
7
Abdul karim, Bangura, Terrorism and Islamic terrorism: the definition debate.
https://www.academia.edu/resource/work/69531261 (Accessed on 28 March 20022).
8
Nomita Toppo, Nature of Terrorism in India: Islamic Extremism and Terrorism.
https://www.academia.edu/resource/work/71903274 (Accessed on 29 March 2022).

2
creed, in its worship, and does not condone negligence on the one hand and extremism on the
other. Therefore, the concepts of “Islamic terrorism” or “Muslim terrorism” are misnomer.
Keren Armstrong points out using concept like “Islamic Terrorism” or “Muslim Terrorism” are
dangerously counterproductive as they suggest that those in the West believe that such
atrocities are caused by Islam and hence reinforce the perception that the West is the implacable
enemy in the Muslim world.9
There is no denying the fact that Islam is being used by many Muslim groups for political
indoctrination but Islam should not be blamed for this phenomenon. In fact, there are many
reasons for this and the reasons are more political economic and cultural than religion. One
should know that it is not Islam which is guiding the people to fight or to resist but is the people
who use Islam for satisfying their movements or acts. In the absence of any secular ideology
of resistance to imperialism, foreign occupation or political marginalisation in Muslim
countries, the group and individuals are going back to Islam to provide justification to their
movements of resistance. And a neutral observer can argue that the means they adopted may
be wrong as it involves the killing of innocent people, but the goal the groups are pursuing is
not immoral.10

4. The evolution of Islamic terrorism: an overview:

In the wake of the Sept. 11, 2001 terrorist attacks on the U.S., the threat of militant Islamic
terrorism, rooted in the Middle East and South Asia, has taken centre stage. While these
extremely violent religious extremists represent a minority view, their threat is real. As pointed
out by RAND's Bruce Hoffman, in 1980 two out of 64 groups were categorized as largely
religious in motivation; in 1995 almost half of the identified groups, 26 out of 56, were
classified as religiously motivated; the majority of these espoused Islam as their guiding
force.11

Modern international Islamist terrorism is a natural offshoot of twentieth-century Islamic

fundamentalism. The “Islamic Movement” emerged in the Arab world and British-ruled India
as a response to the dismal state of Muslim society in those countries: social injustice, rejection
of traditional mores, acceptance of foreign domination and culture. It perceives the malaise of
modern Muslim societies as having strayed from the “straight path” (as-sirat al-mustaqim) and
the solution to all ills in a return to the original mores of Islam. The problems addressed may
be social or political: inequality, corruption, and oppression. But in traditional Islam and
certainly in the worldview of the Islamic fundamentalist, there is no separation between the
political and the religious. Islam is, in essence, both religion and regime (din wa-dawla) and

9
Abdul karim Bangura, Terrorism and Islamic terrorism: the definition debate.
https://www.academia.edu/resource/work/69531261 (Accessed on 28 March 20022).
10
M. Mohibul Haque, Islamic terrorism: myth or reality.
https://www.academia.edu/resource/work/11201227 (Accessed on 29 March 2022).
11
John Moore, The evolution of Islamic terrorism.
https://www.pbs.org/wgbh/pages/frontline/shows/target/etc/modern.html (Accessed on 29 March 2022).

3
no area of human activity is outside its remit. Be the nature of the problem as it may, “Islam is
the solution.”11

4.1. The Motivational behind Islamic Terrorism.

Research on the reasons behind violent radicalisation is far from being conclusive. Multiple
factors have been confirmed, whose incidence can vary from person to. According to the
Radicalisation Awareness Network (RAN 2016), these include, among others, individual
(exclusion, anger and frustration, feelings of injustice, etc.), social (real or perceived
discrimination, poor education, etc.) and political (complaints against Western foreign policy)
reasons. These factors have taken the shape of a series of “indicators of radicalisation” in some
antiterrorist strategies.12

“Why Do People Join ISIS? Here’s What They Say When You Ask Them” is an article written
by Patrick Tucker. In the article, Tucker delves into a report from Lebanon’s Quantum
Communications researchers who conducted research that studied a sample of 49 fighters in
Iraq and Syria (members of ISIS) and collected information about the reasons behind them
joining the organization. First, Tucker reveals that the researchers divided the fighters into 9
groups: 1) status seekers (those who were interested in improving their social status); 2)
identity-seekers (those who wanted a new identity that ISIS provided for them); 3) revenge
seekers (due to considering themselves to be part of a group that is being repressed by the west
or another group); 4) redemption seekers (those who believed that joining ISIS would remove
all their past sins); 5) responsibility seekers (those who joined because of the need for
financial/material support); 6) thrill seekers (those who joined for the thrill or adventure); 7)
ideology seekers (joined to impose their view of Islam on others); 8) justice seekers (join as a
response to what they see as injustice occurring in the world); and 9) death seekers (have
suffered trauma and believe that death is the only way out with the reputation of a martyr rather
than just someone who committed suicide).13

More specifically, the following are the reasons for joining ISIS that the fighters mentioned:
defending Sunnis, jihad, the radical environment, the feeling of Muslim belonging, the war in
Syria, money, and rejection of Western culture, the most common in the study being defending
Sunnis and the least common being rejection of Western culture. However, these motivators
varied by the fighters’ countries of origin. For instance, those who joined from the United States
or another Western region tended to report identity crises, rejection of Western culture, or a
desire for recognition, while those who joined from Muslim backgrounds tended to report the

11
Shmuel, Bar. “The religious Sources of Islamic Terrorism” Policy Review; Jun/Jul 2004; 125; Research
Library. 28-29.
12
Maria Navarro-granados, Vicente Llorent-Bedmar, Ed. The Views on Terrorism in the Name of Islam
Held by Islamic Religious Teachers in Spain.
https://www.mdpi.com/2077-1444/11/11/624/pdf (Accessed on 29 March 2022).
13
Youmna Mohammed, The Motivational Behind Islamic Terrorism.
https://www.academia.edu/resource/work/58279263 (Accessed on 29 March 2022).

4
 war in Syria as their main motivation. Those coming from Syria and Iraq, specificalltended to
be more motivated by money and status. What most connects Tucker’s findings to this paper’s
hypothesis, however, is his mention of revenge as a motivation behind Islamic terrorism,
because revenge is something that is very closely connected to resentment and could even have
a cause-and-effect relationship with it.14

5. The Challenge of Islamic Terrorism

Depending on one’s perspective, extremism can have both positive and negative
consequences15 of the Islamic terrorism/ extremism.

5.1 Positive side: There is some positive side of this Islamic terrorism/ extremist if we
carefully observe their motives. Some of them are as follows.

-Can draw the attention of one's opponent, the general public, or the international community
to one side's hidden concerns.

-It can also send a message of desperation or of a deep and abiding commitment to a cause. As
such, it may motivate a more powerful foe to consider negotiating, or third parties to intervene.
And as the prevalence of such activities increase in a given conflict, they may become
normative or glorified within one's group, thereby attracting others to the cause.

-Enhances cultural recognition. Since most of the extremists in Africa are religion, when it
arises, the government should be able to understand that this is the minority group and needs
attention leading to recognition of existence by the public.

5.2. Negative challenges:

The extremist has cause more negative impact than their intended positive motives what they
are striving for. Some of them are as follows.

5.2.1. Social challenges

Violent. Violent killing committed by Islamic extremists (such as civilian bombings,

kidnappings, and the spread of bio-toxins) enrage, traumatize, and alienate their targets, their
opponents, and many potential allies to their cause (such as moderates on the other side and
other regional and international members who morally oppose such acts). 17

14
Youmna Mohammed, The Motivational Behind Islamic Terrorism.
https://www.academia.edu/resource/work/58279263 (accessed on 29 March 2022).
15
Abednego Mulumbi. Challenges brought by Religious Extremists in Africa.
https://www.academia.edu/resource/work/28921945 (accessed on 10 April
2022).
17
“Nine killed in Church attack near cairo,” Telegraph, 30 December, 2017, 2.

5
Tension in religions and government. Muslims have been accusing Christians and the
government for mis-handling Muslim affairs and the government has been accusing the
Muslims for misusing mosques as the training centres for Al-Shabaab.
Peace. Peace has also been one of the major social economic aspects brought about by religious
extremism. Some countries have been announcing in their Medias that Kenya is becoming one
of the non- peaceful countries. News from USA released by the president of United States said
that he compares Kenya with Syria, meaning that Kenya is in war and unsafe.

Insecurity. High level of terrorism has attracted the local immoral citizens hence leading to
theft, killings, kidnapping and cattle raiding. When there is instability in a country, security
becomes a major key since most idle people like to take advantage of insecurity hence complain
about terrorism and al-Shabaab. This has been the issue in Mpeketoni at Lamu County where
killing has been experienced within one month. This is one of the indirect effects of extremism.
Development- Extremism hinder development in a society, since the government will isolate
those who are not in their favour and also delivery of public good become a hard task to be
performed in the name of insecurity.
Child labour- This is a good example of Boko Haram actions. This is a Nigerian extremist’s
group, engaged in child labour at an age of even 10 years old. The children are trained and used
as soldiers in fighting the government, they also engage in rape activities, as seen in a movie
(tears of the sun).
Increased poverty level- the reason why African we are no longer growing is the rise of
cultural differences against Muslim and Christians, leading to war between the extremist
groups and the government instead of focusing on development.16
5.2.2. Economic challenges
Effects on tourism. Extremism, which has led to terrorism, systematically influences tourists'
choice of destination and can, therefore, substantially negatively affect a host country. This has
been experienced in Kenya where Mombasa tourism industry has been affected by the mass
killings and bombing. Some countries have also released statements that visiting Kenya one is
doing it on his own risk. Bearing in mind that tourism is the backbone of the Kenyan economy,
this has actually affected the economy of Kenya.
Effects on employment. Some hotels in Mombasa Kenya stand closed due to lack of
customers. This is because insecurity which is a cause of terrorism has risen in Mombasa,
leading the visitors to get scared of visiting the country.

16
Abednego Mulumbi. Challenges brought by Religious Extremists in Africa.
https://www.academia.edu/resource/work/28921945 (accessed on 10 April
2022).

6
Effects on trade. Extremists’ events not only increase the sense of insecurity and uncertainty
for foreign traders, but will also increase transaction costs (due to augmented security
measures) and can lead to the destruction of export goods Nitch and Schumacher, illustrate that
countries that are targeted by terrorism, will trade less with each other than countries not
affected by terrorism.

5.3.Challenges to Counter-Terrorism Policy:

The major challenges world confront in its fight against terrorism are: the convergence of
various Islamist groups in detection of a global agenda, flourishing transnational economic and
commercial networks, access to latest communication technology, wide spread corruption and
socioeconomic marginalization.17

5.3.1. Domestic challenges. The recent terrorist attacks in India or other parts of the world
have accentuated various challenges in countering terrorism. Some of the challenges are: weak
and poorly trained police force, weak intelligence congregation, lack of security in public
places, fragile coastal security, and poor information management and communication service.
The government has initiated several administrative and institutional reforms in their counter
terrorism policy. Like for instance, creation of the coastal command to secure 4650 miles of
shoreline; establishment of 20 counter terror schools and standing regional commando units;
establishment of a national agency to investigate suspected terror activity; expansion of police
forces; setting up of specialized anti-terrorism squads athwart states; establishment of four new
National Security Guards who are specially trained for counter terrorism and counter-hijack
operation and strengthening of the Unlawful Activities Prevention act. The efficiency of many
of these measures depends on two factors: inter-agency, inter-state and centre-state
coordination and the level of civic engagement and public confidence that the workforce is able
to acquire. A less accentuated, though similarly sort of challenge in countering home-grown
terrorism is distinguishing the “radical” from among the law-abiding citizens. As majority of
people getting attracted and joining Islamic terrorist groups in India are mostly educated and
employed. Their inclination towards terrorism could be because of the social, political or
economic discrimination faced in the country rather than an aspiration for religious deliverance.
For instance, the mass disappearance of 21 youth form Kerala is suspected to have joined
ISIS.18

5.3.2. Regional challenges. The cross-border linkage of transnational terrorism deserves an

effective regional response to the threat. The biggest challenge in this era of globalisation is to
secure the national borders. For example, India is opening up for cross border trade to
strengthen economic relations, this makes the area vulnerable to infiltration by hostile forces
and also chances for migrants to get inside the country. Another area of concern which has
arisen after the Mumbai attack of 2008 is the costal security. Guarding of India's 7516km long
coastline which covers nine states is a complex task. The next dominant challenge is the mutual
distrust and suspicion between the two countries. Like for instance, the Mumbai investigation

17
Nomita Toppo, Nature of Terrorism in India: Islamic Extremism and Terrorism.
https://www.academia.edu/resource/work/71903274 (Accessed on 29 March 2022).
18
Nomita Toppo, Nature of Terrorism in India: Islamic Extremism and Terrorism.
https://www.academia.edu/resource/work/71903274 (Accessed on 29 March 2022).

7
have been affected by the stalemate of evidence and effective cooperation on investigation
between India and Pakistan. Regional efforts and arrangements like SAARC have also been
ineffective due to political mistrust. Supporting a regional apparatus to facilitate technical
cooperation in counterinsurgency, like training of practitioners and other capacity-building
measures, will go a long way in destabilization political mistrust and securing national interest
of India.19

5.3.3. Pan Islamic: It is an attempt to unite the “diversified Muslims on the basis of the common
religion” and for this the radical camp/group which fuel violent Jihad pejoratively referred to
as “Islamic Terrorism” for the attainment of a utopian radical pan-Islamic agenda. This has
become a challenge to the existing threat to statehood; it has become a terrorist safe heaven; it
leads to mass population displacement and migration and; mass civilian casualties. 20

6. Christian Response:
The only moral and ethical response to terrorism is unreserved condemnation. From a Christian
perspective, terrorism rejects the sanctity of the life and the value of human as created in the
image of God (Gen9:6). It defies the biblical commandment against murder, and has no regard
for justice or reconciliation (Exod. 20:13). In order to implement political or social change, the
church must present alternatives to terrorism i, e. non-violence. This need to be explored in the
Church as a means of affecting social or pollical change.21

6.1. The Missiological implications:

On a personal level, terrorism has an impact on the individual’s sense of safety and can create
a state of fear or paranoia that inhibits people from living a normal life. In the midst of threat
Christians can have peace and security, ways to deal with fear, assurance of God’s faithfulness,
and the promise of the resurrection that overcomes death (Ps. 91; 1 Corth. 15: 19-54). This
encourages them to seek refuge in God, and to encourage others to turn to Him as a source of
comfort in the face of fears.22
Terrorism creates a cycle of hatred, anger, bitterness and desire for revenge. The Christians
faiths offers a way out of this cycle (1 John 4; Rom. 12: 17). God will bring Justice, and he
declares repeatedly in Scriptures that vengeance belongs to himself (Mic. 5:15; Lev. 19:18).
Christian has a mandate to be active not only in proclamation of the Gospel, but also in fighting
for social justice by legitimate means (Deut. 16:20; Mic. 6:8).

On community level, church role is to win the mind and hearts of those who would turn violence
and to offer alternative which address grievances and political problems. The church has the
opportunity today to exercise a prophetic voice by being inclusive and to be involved in
building bridges with others religious community and working for common response to

19
Nomita Toppo, Nature of Terrorism in India: Islamic Extremism and Terrorism.
https://www.academia.edu/resource/work/71903274 (Accessed on 29 March 2022).
20
Osman Antwi-Boateng, The Rise of Pan-Islamic Terrorism in Africa: A Global Security Challenge.
21
S. J. Munayer, “Terrorism” in Dictionary of Mission Theology: Evangelical Foundations, edited by
John Corrie. (United Kingdom: Baker Books, 2000), 378-379.
22
Munayer, “Terrorism,” in Dictionary of Mission Theology: Evangelical Foundations, 379.

8
terrorism to meet the real need of people (Mtt. 25:45-46), which tends to the needs of the
disempowered and which speak out against social injustice.23

7. Conclusion:
Islamic terrorism come to occupy a central place in global and local politics in recent times.
Islam as religion and Muslims as a religious community came to be identified as a cause of
terrorism. Values of humanism are being forced to take the backseat, while the powers that be
are keener to bolster their powers by over-projecting the fear of terrorism.

Bibliography:

Bar, Shmuel. “The religious Sources of Islamic Terrorism.” In Policy Review; Jun/Jul 2004;
125; Research Library.

Munayer, S.J. “Terrorism.” In Dictionary of Mission Theology: Evangelical Foundations.

Edited by John Corrie. United Kingdom:Baker Books, 2000.

Puniyani, Ram. Terrorism: Perception Versus Reality. Thiruvananthapuram: Mythri Books,

2010.
Zachariah, George. “Terrorism and Human Rights: Theological Musings from the
“Terrorists”.” In Theology for our times. No. 15. November, 2012.

Webliography:

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Challenge.https://www.researchgate.net/publication/316058313_The_Rise_of_PanIsla
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Bar, Shmuel. “The religious Sources of Islamic Terrorism” Policy Review; Jun/Jul 2004; 125;
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Haque, M. Mohibul. Islamic terrorism: myth or reality.

https://www.academia.edu/resource/work/11201227. (Accessed on 29 March 2022).

23
Munayer, “Terrorism,” in Dictionary of Mission Theology: Evangelical Foundations, 379-380.
9
Introvigne, Massimo. Islamic Fundamentalism and Terrorism
https://www.academia.edu/resource/work/29995039. (Accessed on 6 April 2022).

Mohammed,Youmna. The Motivational Behind Islamic Terrorism.

https://www.academia.edu/resource/work/58279263 (accessed on 29 March 2022).

Moore, John. The evolution of Islamic terrorism.

https://www.pbs.org/wgbh/pages/frontline/shows/target/etc/modern.html. (Accessed
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Mulumbi, Abednego. Challenges brought by Religious Extremists in Africa.

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Navarro-granados, Maria. Vicente Llorent-Bedmar, Ed. The Views on Terrorism in the Name
of Islam Held by Islamic Religious Teachers in Spain.
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Nyamuya, Jackson. War on the Enemy: Self-Defence and State-Sponsored Terrorism.

maogotohttps://www.google.com/url?sa=t&source=web&rct=j&url=https://law.unimel
b.edu.au/__data/assets/pdf_file/0005/1680359/Maogoto.pdf&ved=2ahUKEwj8mPuch4
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https://www.academia.edu/resource/work/71903274. (Accessed on 29 March 2022).

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“Terrorists”.” Theology for our times. No. 15 (November 2012).

10