New 911 Documentary: September Clues

Gr8time

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the risk of being branded as bigoted and Islamophobic.

http://www.hoover.org/publications/policyreview/3438276.html

While terrorism — even in the form of suicide attacks — is not an Islamic phenomenon by definition, it cannot be ignored that the lion’s share of terrorist acts and the most devastating of them in recent years have been perpetrated in the name of Islam. This fact has sparked a fundamental debate both in the West and within the Muslim world regarding the link between these acts and the teachings of Islam. Most Western analysts are hesitant to identify such acts with the bona fide teachings of one of the world’s great religions and prefer to view them as a perversion of a religion that is essentially peace-loving and tolerant. Western leaders such as George W. Bush and Tony Blair have reiterated time and again that the war against terrorism has nothing to do with Islam. It is a war against evil.

The non-Islamic etiologies of this phenomenon include political causes (the Israeli-Arab conflict); cultural causes (rebellion against Western cultural colonialism); and social causes (alienation, poverty). While no public figure in the West would deny the imperative of fighting the war against terrorism, it is equally politically correct to add the codicil that, for the war to be won, these (justified) grievances pertaining to the root causes of terrorism should be addressed. A skeptic may note that many societies can put claim to similar grievances but have not given birth to religious-based ideologies that justify no-holds-barred terrorism. Nevertheless an interpretation which places the blame for terrorism on religious and cultural traits runs the risk of being branded as bigoted and Islamophobic.
The political motivation of the leaders of Islamist jihadist-type movements is not in doubt. A glance at the theatres where such movements flourished shows that most fed off their political — and usually military — encounter with the West. This was the case in India and in the Sudan in the nineteenth century and in Egypt and Palestine in the twentieth. The moral justification and levers of power for these movements, however, were for the most part not couched in political terms, but based on Islamic religious sources of authority and religious principles. By using these levers and appealing to deeply ingrained religious beliefs, the radical leaders succeed in motivating the Islamist terrorist, creating for him a social environment that provides approbation and a religious environment that provides moral and legal sanction for his actions. The success of radical Islamic organizations in the recruitment, posting, and ideological maintenance of sleeper activists (the 9-11 terrorists are a prime example) without their defecting or succumbing to the lure of Western civilization proves the deep ideological nature of the phenomenon.

Therefore, to treat Islamic terrorism as the consequence of political and socioeconomic factors alone would not do justice to the significance of the religious culture in which this phenomenon is rooted and nurtured. In order to comprehend the motivation for these acts and to draw up an effective strategy for a war against terrorism, it is necessary to understand the religious-ideological factors — which are deeply embedded in Islam.
 
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