Religious Basis for Islamic Terrorism: The Quran and Its Interpretations
Religious Basis for Islamic Terrorism: The Quran and Its Interpretations
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伊斯兰恐怖主义的宗教基础：《古兰经》及其解释
DOI：
10.1080/10576100600781612
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发表时间：
2007
期刊：
影响因子：
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通讯作者：
A. Venkatraman
中科院分区：
文献类型：
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作者：
A. Venkatraman
对《古兰经》的极端宗教解释和伊斯兰复兴运动影响了当代暴力圣战的出现和发展。伊斯兰“恐怖分子”能够将他们的运动合法化为古兰经所允许的暴力圣战行为，主要是因为宗教制裁允许使用暴力作为防御行为，并在伊斯兰社区中维护真主的意志。《古兰经》系统化了这种用法，并通过其关于复兴主义的论述将其与《古兰经》的其他方面联系起来。根据《古兰经》的ijtihad原则，恐怖分子在其宗教解释中强调《古兰经》关于暴力和复兴的教义，并将其作为使用过度侵略的合法前提。根据伊智提哈德的说法，穆斯林可以解释和决定他们的伊斯兰实践的程度，只要这些实践是为了确保真主在伊斯兰社区的意志。因此，恐怖分子利用ijtihad来强调《古兰经》中的条款，这些条款批准使用暴力圣战作为真主规定的在伊斯兰社区中保护Shirdah的方法。恐怖分子如何利用ijtihad将地缘政治因素作为暴力圣战的起因，取决于他们对《古兰经》的极端解释。这些解释也决定了圣战中为改善宗教而使用暴力的程度。这种暴力的宗教合法性占上风，直到暴力圣战的原因和过程与古兰经关于暴力和复兴主义的论述相关联。在当代，受“复兴主义”启发的对复兴运动的极端解释也为伊斯兰恐怖主义提供了一个有组织的前提。在实施时，这会在特定的地缘政治条件下和不同的圣战团体中造成变化。然而，对宗教教义的共同理解决定了伊斯兰社区复兴运动的程度，因为这一运动的存在严重依赖于古兰经的话语。因此，伊斯兰恐怖主义的宗教基础主要是在对古兰经关于暴力和复兴主义的教义进行极端解释时发现的，这些解释旨在在特定的地缘政治条件下获得同样激进的复兴主义版本。通过这种方式，极端的《古兰经》和复兴主义解释确保了伊斯兰恐怖主义在意识形态上的持续存在，这是一种在伊斯兰社区维护真主意志的宗教努力。这篇文章的目的是展示宗教如何导致今天所知的伊斯兰暴力的出现。鉴于当代暴力圣战的众多实例，迫切需要研究关于伊斯兰暴力和反恐的论述。许多关于伊斯兰暴力的著作和在伊斯兰暴力行为后发表的声明都暗示了宗教对暴力圣战的影响，但他们很少探讨它或提出它存在的前提。本文将根据作者对克什米尔危机及其叛乱的研究进行探讨，因此，有时将使用克什米尔叛乱的例子来说明这一论点。塞缪尔·亨廷顿在他的《文明的冲突》一书中指出，一个理论必须是因果关系和简单的。用托马斯·库恩的话来说，他解释说：“要被接受为一种范式，它必须看起来比它的竞争对手更好，但它不需要，事实上也从来没有解释过它所面临的所有事实。”[2]进一步推进这种简单性和探索性，将是本论述的中心努力。这一探索的来源主要来自于对恐怖主义、伊斯兰宗教和神学以及伊斯兰复兴运动的理论和实践理解。在评价伊斯兰教对暴力圣战的影响时，将不对伊斯兰教和其他宗教进行比较。它基本上将从穆斯林而不是非穆斯林或“西方”的角度提出暴力圣战的宗教前提;尽管人们承认，穆斯林和非穆斯林世界对“暴力”的理解确实存在相似之处。非穆斯林对暴力和恐怖主义的看法是相关的，也是作者所了解的。然而，长期强调这些因素或不承认它们限制了伊斯兰恐怖主义本身的研究范围。其目的是从伊斯兰的角度看待暴力圣战。然后，人们接受宗教理解和地缘政治事件之间的复杂相互作用影响了当代伊斯兰暴力的出现。因此，必须指出，圣战分子固有的极端心理和社会因素影响了导致暴力圣战的宗教选择。对这些因素的分析超出了本论述的范围，本论述的范围仍然是政治性的。此外，有时会遇到缺乏经验数据和非间接证据来证实前面提到的一些论点的情况。如前所述，3这主要是因为缺乏有关宗教恐怖主义的这类数据和可靠证据。在某些情况下，很难证实外部意见，主要是因为《古兰经》赋予所有穆斯林个人解释的权利。这些观点的有效性在于，它们来自对伊斯兰教进行温和和激进解释的知情穆斯林。任何读者都可能认为，任何形式的恐怖主义都是不正当的。然而，为了有效地应对这些运动，必须从所有可能的层面，特别是从它们产生的文化背景来研究它们。
Extreme religious interpretations of the Quran and the movement of Islamic Revivalism influence the emergence and progression of violent Jihad in contemporary times. Islamic “terrorists” are able to legitimize their movement as an act of violent Jihad permitted by the Quran essentially because of religious sanctions that permit the use of violence as an act of defense and to preserve the will of God in Islamic communities. The Quran systematizes this use and relates it to other aspects of the Shariat through its discourse on revivalism. Based on the Quranic principle of ijtihad, terrorists emphasize the Quran's tenets on violence and revivalism in their religious interpretations and present it as a legitimate premise for the use of excessive aggression. According to ijtihad Muslims can interpret and determine the extent of their Islamic practices individually as long as these are directed toward ensuring the will of God in an Islamic community. Thus terrorists use ijtihad to emphasize Quranic clauses that sanction the use of violent Jihad as a method ordained by God to preserve the Shariat in an Islamic community. The manner in which terrorists use ijtihad to contextualize geopolitical factors as a cause for violent Jihad is determined by their extreme interpretations of the Quran. These interpretations also determine the extent of violence used in a Jihad for religious amelioration. The religious legitimacy of this violence prevails until the cause and course of violent Jihad correlates with the Quran's discourse on violence and revivalism. In contemporary times an extreme interpretation of the movement of Revivalism 1 that is inspired by “revivalism” also provides an organized premise for Islamic terrorism. When implemented, this causes variations within specific geopolitical conditions and in different Jihadi groups. However a common understanding of religious doctrines determines the extent of Revivalism in Islamic communities because this movement relies heavily on the Quranic discourse for its existence. Thus, the religious basis for Islamic terrorism is primarily found when extreme interpretations of the Quran's tenets on violence and revivalism are directed toward obtaining an equally radical version of Revivalism in specific geopolitical conditions. In this manner, extreme Quranic and Revivalist interpretations ensure the ideological persistence of Islamic terrorism as a religious effort to preserve the will of God in an Islamic community. The aim of this article is to show the manner in which religion can cause the emergence of Islamic violence as it is known today. The discourse on Islamic violence and counterterrorism needs to be urgently studied given the numerous instances of violent Jihad in contemporary times. Many writings on Islamic violence and statements released after an act of Islamic violence allude to the impact of religion on violent Jihad, but they rarely explore it or present a premise for its existence. This exploration will be conducted based on research of the author's on the Kashmir crisis and the insurgency in it. Thus, examples from insurgency in Kashmir will be used on occasion to illustratively develop this argument. In his book The Clash of Civilizations, Samuel Huntington states that a theory must be causal and simple. Using the words of Thomas Kuhn, he explains that “to be accepted as a paradigm [it] must seem better than its competitors but it need not, and in fact never does, explain all the facts with which it can be confronted.” 2 Furthering such simplicity and exploration, will be the central effort of this discourse. The sources for this exploration will be mainly derived from theoretical and practical understandings of terrorism, Islamic religion and theology, and the movement of Islamic Revivalism. A comparison between Islam and other religions will not be presented when evaluating the impact of Islam on violent Jihad. It will essentially present religious premises for violent Jihad from a Muslim rather than non-Muslim or “Western” perspective; although it is accepted that parallels in the understanding of “violence” do exist in the Muslim and non-Muslim world. Non-Muslim perspectives on violence and terrorism are relevant and known to the author. However a perpetual emphasis on these factors or a failure to acknowledge them limits the scope of the study of Islamic terrorism itself. The aim will be to present an Islamic perspective on violent Jihad. Then, it is accepted that a complex interplay between religious understandings and geopolitical events influence the emergence of Islamic violence in contemporary times. Thereafter, it must be stated that extreme psychological and sociological factors intrinsic to the Jihadis influence the religious choices that cause violent Jihad. An analysis of these factors is outside the realm of this discourse, which remains political in its scope. Further, on occasion a lack of empirical data and non-circumstantial evidence is encountered to substantiate some contentions mentioned ahead. As it has been suggested previously 3 this is mainly because there is a dearth of such data and reliable evidence pertaining to religious terrorism. At certain points, it becomes difficult to validate external opinions mainly because of the right to individual interpretations vested by the Quran in all Muslims. The validity of these opinions is vested in the fact that they are taken from informed Muslims who practice moderate and radical interpretations of Islam. Any reader may be expected to believe that any kind of terrorism is unjustifiable. However, in order to address these movements effectively, they must be studied from all possible dimensions and especially from the cultural contexts from which they arise.