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Journal articles on the topic 'Muslim Extremism'

Author: Grafiati

Published: 2 June 2025

Last updated: 31 July 2025

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1

Liang, Zhiwen. "Two-Way Linkage: The Evolution and Characteristics of Buddhist and Islamic Extremism in Sri Lanka." Indian Journal of Modern Research and Reviews 2, no. 11 (2024): 47–52. https://doi.org/10.5281/zenodo.14261172.

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In 2009, after the end of the 26-year civil war, Sri Lanka's national security is still facing many challenges, especially the extremism dominated by the "Buddhist-Muslim" religious conflict is spreading. As the threat of Tamil separatism has removed, Buddhist extremist groups in Sri Lanka have begun to turn their attention to Muslims, exacerbating Buddhist-Islamic tensions. Buddhist extremists have further exacerbated tensions between Muslims and Buddhists by inciting hate speech and violence against Islam, fueling rising anti-Muslim sentiment. In 2019, after the Easter attacks by Islamic ext

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Abdel-Fattah, Randa. "Countering violent extremism, governmentality and Australian Muslim youth as ‘becoming terrorist’." Journal of Sociology 56, no. 3 (2019): 372–87. http://dx.doi.org/10.1177/1440783319842666.

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This article explores how a ‘regime of truth’ about Muslim youth has been historically produced through the underlying logic of Australia’s counter-terrorism and countering violent extremism (CVE) policies and practices. The article is divided into three parts. I first look at how the pre-emptive logic of countering the ‘becoming terrorist’ constitutes young Australian Muslims. I then interrogate the way CVE has constituted Australian Muslims as a self-contained space, a governmental population divided between ‘moderates’ and ‘extremists’. Lastly, I discuss how CVE operates as a technique of g

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Jan, Abid Ullah. "Moderate Islam." American Journal of Islamic Social Sciences 22, no. 3 (2005): 29–38. http://dx.doi.org/10.35632/ajiss.v22i3.467.

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The Debate Question 1: Various commentators have frequently invoked the importance of moderate Muslims and the role that they can play in fighting extremism in the Muslim world. But it is not clear who is a moderate Muslim. The recent cancellation of Tariq Ramadan’s visa to the United States, the raids on several American Muslim organizations, and the near marginalization of mainstream American Muslims in North America pose the following question: If moderate Muslims are critical to an American victory in the war on terror, then why does the American government frequently take steps that

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Jan, Abid Ullah. "Moderate Islam." American Journal of Islam and Society 22, no. 3 (2005): 29–38. http://dx.doi.org/10.35632/ajis.v22i3.467.

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The Debate Question 1: Various commentators have frequently invoked the importance of moderate Muslims and the role that they can play in fighting extremism in the Muslim world. But it is not clear who is a moderate Muslim. The recent cancellation of Tariq Ramadan’s visa to the United States, the raids on several American Muslim organizations, and the near marginalization of mainstream American Muslims in North America pose the following question: If moderate Muslims are critical to an American victory in the war on terror, then why does the American government frequently take steps that

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Reynolds, Thomas E. "Beyond Extremism." Thème 19, no. 2 (2014): 41–64. http://dx.doi.org/10.7202/1024727ar.

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Seeking to move beyond language of “extremism”, this article discusses some of the promises and perils of Muslim-Christian dialogue in an era after September 11, 2001. The author advocates for the public face of religion in secular societies, assesses several recent developments in Muslim-Christian engagements, and proposes steps for opening up a more fruitful contemporary collaboration between Muslims and Christians. Written from a Christian perspective, the article concludes by arguing for “dialogical openness” as a hopeful path toward interfaith mutuality.

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Kurzman, Charles, Ahsan Kamal, and Hajar Yazdiha. "Ideology and Threat Assessment: Law Enforcement Evaluation of Muslim and Right-Wing Extremism." Socius: Sociological Research for a Dynamic World 3 (January 1, 2017): 237802311770477. http://dx.doi.org/10.1177/2378023117704771.

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Does ideology affect assessment of the threat of violent extremism? A survey of law enforcement agencies in the United States in 2014 offers a comparison suggesting a small but statistically significant effect: Political attitudes were correlated with assessment of threats posed by Muslim extremists, and threat assessment was not correlated with the number of Muslim Americans who had engaged in violent extremism within the agency’s jurisdiction. By contrast, the perceived threat of right-wing terrorism was correlated with the number of incidents of right-wing violence and not with political at

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Ibrahim, Zakyi. "The Stigma of Extremism on Muslims." American Journal of Islam and Society 29, no. 1 (2012): i—viii. http://dx.doi.org/10.35632/ajis.v29i1.1212.

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It is a fact that the majority of Muslims are peace-loving citizens, whodo not share or condone the motives, objectives, and activities of the violentminority. The former may not even hesitate to declare the latter as“not Muslims” due to their activities that are boldly antithetical to basicIslamic teachings and worldview. That would be, understandably, a religiopoliticalperspective. But theologically ‒ it is not advisable, nor indeed,effectual to consider not as Muslim, anyone who truly believes in onenessof God, commits himself to following Prophet Muḥammad (ṢAAS)and actually performs the fu

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van Es, Margaretha A. "Muslims Denouncing Violent Extremism." Journal of Muslims in Europe 7, no. 2 (2018): 146–66. http://dx.doi.org/10.1163/22117954-12341374.

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Abstract This article explores statements made by Dutch Muslims against violent extremism, and explains these statements in the context of the growing pressure exerted on Muslim minorities in Europe to present themselves as peaceful and loyal citizens. It problematises the often-repeated call on Muslims to denounce terrorism, and reveals that Dutch Muslims have condemned violent extremism more often than is commonly acknowledged. However, essentialist statements about Islam as a violent religion often provoke competing essentialisms of Islam as a ‘religion of peace’. In analysing such statemen

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Ibrahim, Zakyi. "Un-Islamic or Non-Muslim." American Journal of Islam and Society 32, no. 2 (2015): i—vi. http://dx.doi.org/10.35632/ajis.v32i2.970.

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The reality is that the Islamic State is Islamic. Very Islamic. Yes, it has attractedpsychopaths and adventure seekers, drawn largely from the disaffectedpopulations of the Middle East and Europe. But the religion preachedby its most ardent followers derives from coherent and even learned interpretationsof Islam.”1This editorial analyzes the phenomenon of violent extremism and its identificationand association with Islam by analysts and critics. In my 29:1 editorial“The Stigma of Extremism on Muslims,” I suggested that the violent elementsin Islam are no more than “a fraction of the 7 percent

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Lyons-Padilla, Sarah, Michele J. Gelfand, Hedieh Mirahmadi, Mehreen Farooq, and Marieke Van Egmond. "Belonging nowhere: Marginalization & radicalization risk among Muslim immigrants." Behavioral Science & Policy 1, no. 2 (2015): 1–12. http://dx.doi.org/10.1177/237946151500100202.

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In the last 15 years, the threat of Muslim violent extremists emerging within Western countries has grown. Terrorist organizations based in the Middle East are recruiting Muslims in the United States and Europe via social media. Yet we know little about the factors that would drive Muslim immigrants in a Western country to heed this call and become radicalized, even at the cost of their own lives. Research into the psychology of terrorism suggests that a person's cultural identity plays a key role in radicalization, so we surveyed 198 Muslims in the United States about their cultural identitie

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Rath, Saroj Kumar. "An Empirical Analysis of Islamic Extremism in North East India." Journal of North East India Studies 10, no. 1 (2020): 43–72. https://doi.org/10.5281/zenodo.12784403.

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Extremism perpetuated by Islamic organizations in the Northeastern region has received near no scholarly scrutiny despite the overwhelming evidence that there is rise of extremist violence amongst the Muslim population of Northeast India. A less known fact about Assam is, it is the only province, among the Indian provinces, which successfully defeated Islamic invasion throughout the Islamic rule in India. Surprisingly, Islam made its rampant entry into the province during the Christian-led East India Company and British Crown rule in India. It was the time when British took full control of Ass

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Sabreen, Mudasra, and Samia Maqbool Niazi. "Role of Muslim Women in Countering Terrorism and Violent Extremism." Journal of Islamic and Religious Studies 7, no. 1 (2022): 35–48. http://dx.doi.org/10.36476/jirs.7:1.06.2022.16.

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Acts of terrorism and violent extremism have become rampant in recent past not only in Pakistan but worldwide. Efforts are on the way to counter terrorism and violent extremism. Mostly such efforts focus on the role of men while neglecting the role of half of the population i.e. the women. Women are influential in families, work place, institutions and communities so their role is very important. Acts of terrorism and violent extremism cannot be countered only by law enforcement agencies but by building social capacity to make such acts and actors unacceptable in society. In Pakistan’s context

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Ibrahimi, Sayed. "The Representation of Moderation and its Outcome in Reforming People in the Light of Holy Quran and Sunnah." Academic Journal of Research and Scientific Publishing 4, no. 37 (2022): 34–49. http://dx.doi.org/10.52132/ajrsp.e.2022.37.2.

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Moderation is considered favorable deed in all aspects of life, so the holy religion of Islam has advised its followers to observe it in all parts of their lives. This has characterized Muslims moderate followers as Allah has also declared that He has made Muslims a moderate nation so that they may be witnesses to the people and the Prophet (peace and blessings of Allah be upon him) be a witness to the Muslims. Meanwhile, extremism and deficiency are frowned at as they cause destruction and annihilation of human beings like the former nations who were overwhelmed and destroyed by extremism and

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Alhashmi, Eiman Ahmed Khaleel. "The Principles Upon Which The Islamic Civilization Was Built: How To Employ Them In Countering Violent Extremism And Terrorism." AL-WIJDÃN Journal of Islamic Education Studies 8, no. 1 (2023): 10–29. http://dx.doi.org/10.58788/alwijdn.v8i1.2054.

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The Islamic civilization was built upon the noble religious teachings, which aimed at honoring humans, preserving their lives, and ensuring their safety and prosperity. However, the peace of our societies has been tainted by the rise in extremist ideologies and terrorism. This study analyzed the foundation and principles upon which Islamic civilization was built, highlighting five key principles, namely; seeking knowledge, universality of religion, humanity, tolerance, and equality. The reasons behind the rise in violent extremism and terrorism we see in our Muslim communities were analyzed, s

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Ng'ayo, Rickline S. "Islamic feminism as an alternative strategy for preventing and countering violent extremism among Muslim women in Kenya." Journal of the British Academy 11s1 (2023): 129–56. http://dx.doi.org/10.5871/jba/011s1.129.

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Islamic feminism is a budding ideology in Kenya that conservative Muslims perceive as a distortion of pure Islam. Despite its prospects for empowering Muslim women, its utility for preventing and countering violent extremism (P/CVE) is largely unexplored, and security agencies and non-governmental organisations prefer to engage with mainstream patriarchal Islamic ideologies that reinforce the gender vulnerabilities Al-Shabaab successfully exploits to engage women in violent extremism. This study draws on research conducted with Muslim clerics, scholars, women's associations, feminists, governm

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Lado, Ludovic, and Boris Olivier Glode. "Grassroots Perceptions of Islamic Extremism and Muslim-Christian Relations in Mali." Journal of Religion in Africa 51, no. 1-2 (2022): 184–213. http://dx.doi.org/10.1163/15700666-12340203.

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Abstract Recent studies of Christian-Muslim encounters in West Africa underlines their complexity and warn against reducing them to either peaceful coexistence or conflict. Yet the question whether the recent resurgence of religious extremism the Sahel is recasting interfaith relations in the region requires scholarly attention. This paper investigates the perceptions of religious extremism in Mali from a Christian-Muslim perspective. The paper is based on a qualitative study carried out in Bamako in 2016 among Christians and Muslims. These perceptions mirror the ways in which Christians and M

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Soueid, Mostafa, and Rita Merhej. "Understanding Islamic Extremism Away from the Dominant Normative Paradigm." Journal of Ethnic and Cultural Studies 11, no. 1 (2024): 183–209. http://dx.doi.org/10.29333/ejecs/1664.

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Much academic interest has been given to the relationship of Islam with extremism, with such relationship being too often articulated in terms of religiosity as the main predictive factor, and a language of normativity positing that extremism is the negative manifestation and excess of Muslim discourses. This systematic review attempts to account for such normative assumptions by looking at the predictive ability of psychosocial and environmental factors related to social identity processes, in addition to the predictive ability of religiosity in accounting for Islamic extremism. Two search ro

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Ibrahim, Zakyi. "Violent Muslim Extremism Flagrantly Dares the World." American Journal of Islam and Society 32, no. 4 (2015): i—vi. http://dx.doi.org/10.35632/ajis.v32i4.1003.

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This editorial reflects on an aspect of the root causes of the current refugeeand migrant influx into Europe: Can the Muslim world’s extremist elements,who brazenly continue to dare the international community, be decisively defeatedso that peace and tranquility can be restored to the Middle East and theworld at large? I contend that this menace can be decisively eliminated. However,and most importantly, the international community – all of its potentials,commitments, and declarations notwithstanding – lacks a genuine unity ofpurpose and a strong will to defeat it.A Brief ClarificationThe defi

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Brooks, Melanie C., and Miriam D. Ezzani. "“Being Wholly Muslim and Wholly American”: Exploring One Islamic School's Efforts to Educate against Extremism." Teachers College Record: The Voice of Scholarship in Education 119, no. 6 (2017): 1–32. http://dx.doi.org/10.1177/016146811711900601.

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Background/Context Current estimates show 2,500 Islamic State (IS) jihadists are from the United States, Australia, and Western Europe. How and in what ways formal schooling influences the radicalization process and the development of extremist worldviews is yet to be fully understood. There is little research that explores how religious schooling educates against radical thought and behavior and this article reports findings from a qualitative case study of an Islamic school in the United States that counters religious extremism through the promotion and development of an American Muslim iden

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Muhammad Saekul Mujahidin. "Extremism and Islamophobia Against the Muslim Minority in Sri Lanka." American Journal of Islam and Society 40, no. 1-2 (2023): 213–41. http://dx.doi.org/10.35632/ajis.v40i1-2.3135.

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Sri Lanka has witnessed many examples of anti-Muslim sentiment and violence since the end of the civil war, especially in 2014 when ethnic unrest affected many. Sinhalese monks and Buddhists appear to have played an important role in the unrest. The long war and ethnonationalist ideology have resulted in a political-religious shift associated with “Buddhist extremism,” which has an association with rioting and aggression against Muslims. The purpose of this study is to investigate how the attitude of Buddhist extremists in Sri Lanka towards Muslim minorities varies from time to time. This stud

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Ismail, Ahmad Munawar, and Wan Kamal Mujani. "Extremist Characteristics Based on Arrested Cases in Southeast Asia." Jurnal Akidah & Pemikiran Islam 24, no. 1 (2023): 43–72. http://dx.doi.org/10.22452/afkar.vol25no1.2.

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Various aspects such as character, thought, belief, speech, and action were observed to determine the traits of a typical human being. Identifying the characteristics of extremists can be challenging for society, and often only becomes apparent after an individual has been detained as an extremist offender. Religious extremist groups engage in subtle heresy by deviating from the authentic teachings of Islam and promoting these deviations to their adherents as a form of religious reform. This article will examine the transformation of heretics in Southeast Asia by describing extremist character

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Mashuri, Ali, Esti Zaduqisti, and Sukma Nurmala. "Pengakuan Bahwa Aksi Kelompok-Sendiri Bisa Mengancam Kelompok-Lain (Acknowledgements of Threatening Ingroup Actions) dan Perannya dalam Meredam Ekstremisme (Extremism) dan Radikalisme Kekerasan (Violent Radicalism)." Jurnal Psikologi Integratif 8, no. 1 (2020): 1. http://dx.doi.org/10.14421/jpsi.v8i1.2019.

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Abstract. The present work aimed to examine the psychological mechanism by which an openness to accept ingroup actions that can threaten the existence of outgroups, which is simply referred to as acknowledgments of threatening ingroup actions, plays a role in tackling extremism and violent radicalism in the name of Islam in Indonesia. A correlational survey among a sample of 404 Muslim students from various universities in Indonesia in the present work revealed that acknowledgmenst of threatening ingroup actions contributed to the reduction of Muslims’ extremism and violent radicalism because

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Mariet Rosnaida Cabrera Cusi and Abdelaziz Berghout. "Anders Breivik’s manifesto: Measuring Violence Indicator in Anti-Islamic Extremist Discourse." Journal of Islam in Asia (E-ISSN 2289-8077) 21, no. 2 (2024): 115–41. https://doi.org/10.31436/jia.v21i2.1255.

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On July 22, 2011, Anders Breivik massacred 75 people in a bomb attack and mass shooting out of his hatred towards Islam and Muslims. His actions shocked Norway and the world. He left behind a manifesto ‘2083, A European Declaration of Independence’ which clearly indicates his imagination about Islam and Muslims and the reasons that led him to commit this mass murder. Breivik is studied extensively in the academia through the lenses of Islamophobia and terrorism; there are few studies done on the levels of violence in anti-Islamic discourse. This study uses Richard A. Nielsen’s methodology whic

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Efimova, Larisa M. "Islam Nusantara – Against Radicalism and Extremism." Minbar. Islamic Studies 11, no. 2 (2018): 268–80. http://dx.doi.org/10.31162/2618-9569-2018-11-2-268-280.

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Recently, the concept of Islam Nusantara appeared in the Islamic social thought of Indonesia. This term was officially put into circulation by the religious and educational organization Nahdatul Ulama (Revival of the Ulema) in 2015. Islam Nusantara respects cultural and religious differences as manifestations of the will of Allah, believes that love and compassion are integral features of the Muslim religion. Islam Nusantara organically does not accept the authoritarian and pretending to be the truth in the last instance interpretations of Islam, imposed by extremists. Islam Nusantara is the r

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Kibria, Nazli, Tobias Henry Watson, and Saher Selod. "Imagining the Radicalized Muslim: Race, Anti-Muslim Discourse, and Media Narratives of the 2013 Boston Marathon Bombers." Sociology of Race and Ethnicity 4, no. 2 (2017): 192–205. http://dx.doi.org/10.1177/2332649217731113.

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The authors explore the production of anti-Muslim racial discourse through a study of media coverage of the 2013 Boston Marathon bombings, widely seen as among the most significant acts of “homegrown” (i.e., born and/or raised in Western societies) Muslim terrorism on U.S. soil since 9/11. Drawing on news accounts and accompanying online reader comments from the Boston Globe, CBS Boston, and the New York Times, the authors examine the emergence of frames and narratives about the perpetrators, two brothers who were long-time U.S. residents and Muslims of Chechen origin. Findings point to the de

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Obaidi, Milan, Gulnaz Anjum, Joanna Lindström, Robin Bergh, Elif Celebi, and Merve Baykal. "The role of Muslim identity in predicting violent behavioural intentions to defend Muslims." Group Processes & Intergroup Relations 23, no. 8 (2020): 1267–82. http://dx.doi.org/10.1177/1368430220920929.

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A sense of shared Muslim suffering seems to play a key role in uniting Muslims around the world. Therefore, in the current paper we hypothesized that the social psychological underpinnings of Islamist extremism would be similar for Muslims living in the West and Muslims living in countries with prolonged and ongoing exposure to Western-led military interventions. Across 4 studies among Muslims in Pakistan and Afghanistan ( Ns = 425, 402, and 127) and Muslims living in 20 Western countries ( N = 366), we examined a path model in which group-based anger mediated the link between Muslim identific

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Kattoua, Mohamad Turky. "الخطاب الوسطي في الإسلام: قراءة في تحليل مقاصده وأسبابه ما بين الماضي والحاضر". Journal of Islamic and Religious Studies 4, № 1 (2019): 1–22. http://dx.doi.org/10.36476/jirs.4:1.06.2019.03.

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The wasaṭiyyah (Islamic moderation) concept is deep-rooted in Islam. It is a straight path, a good between two evils; it maintains balance between the two extremes of excess and deficiency, and between fanaticism and negligence. Moderation was widely practiced with the advent of Islam. It was a noteworthy aspect of people’s day to day life and conducts. The term wasaṭiyyah (moderation) emerged in the early eighties. It was initially introduced by Shiekh Yūsuf Al-Qaraḍāwī. He used it in his books and discourses, and gradually it become very prevalent. Few factors resulted in widespread use of t

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Muhammad Adil Iqbal and Shaikh Abdul Mabud. "Challenge of Globalisation to the Muslim Ummah: Religious Extremism and the Need for Middle Path (Wasat)." Strategic Studies 39, no. 3 (2019): 73–88. http://dx.doi.org/10.53532/ss.039.03.00106.

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Globalisation is a process that encompasses regional hegemonic expansion and culture standardisation through technology, capitalism and world politics. By causing inequality and exploitation, globalisation, due to its economic and political components, has indirectly contributed in the spread of Islamic extremism, which is at most reactionary in nature. The pretext of neo-liberal agenda, which is being implemented through globalisation, has remained one of the primary motivations for repeated Western invasions and interventions in Islamic countries. In the post-9/11 world, unprecedented scruti

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Poynting, Scott, and Linda Briskman. "Islamophobia in Australia: From Far-Right Deplorables to Respectable Liberals." Social Sciences 7, no. 11 (2018): 213. http://dx.doi.org/10.3390/socsci7110213.

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In Australia since about the turn of the millennium, discrimination against Muslims has been increasingly normalized, made respectable, and presented as prudent precaution against violent extremism. Vilification of Muslims has posed as defending ‘Australian values’ against those who will not integrate. Liberal political leaders and press leader-writers who formerly espoused cultural pluralism now routinely hold up as inimical the Muslim folk devil by whose otherness the boundaries of acceptability of the national culture may be marked out and policed. The Muslim Other is positioned not only as

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Rizwan, Muhammad, Sara Batool, and Sarmad Ali Khan. "De-radicalization Programs in Muslim Countries: A Critical Analysis." Global International Relations Review IV, no. IV (2021): 9–20. http://dx.doi.org/10.31703/girr.2021(iv-iv).02.

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This research critically analyzes the De-radicalization program in Muslim countries. Muslims have faced extremism and terrorism in many forms due to religious intolerance, economic crisis, and hatred. Some of the Muslim countries have launched de-radicalization programs to neutralize the views of extremism and to maintain peace in society. The study critically analyzes the steps taken by Muslim states to de-radicalize that including the process of De-radicalization, disengagement,rehabilitation, and reintegration. This study also offers the possible steps that can be taken to eliminate radical

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Akhmetova, Elmira, and Muhammad Izzuddin Jaafar. "RELIGIOUS EXTREMISM AND RADICALISATION OF MUSLIMS IN MALAYSIA:." Journal of Nusantara Studies (JONUS) 5, no. 1 (2020): 104–23. http://dx.doi.org/10.24200/jonus.vol5iss1pp104-123.

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This study discusses the reasons behind the rise of religious extremism in Malaysia within the framework of international politics and the world order by highlighting the ties of Malay Muslims with the Mujahidin, Al Qaeda and the Islamic State of Iraq and Syria (ISIS) over the last four decades. For that purpose, a qualitative analytical approach is used, referencing secondary sources such as academic journal articles and scholarly books. In understanding the situation, online newspaper articles were also considered as secondary sources to extract the data to understand the destructive situati

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GRIGORYAN, Sargis. "Islamic Extremism Strategy of “Near and Far Enemy” (From the 1980s Till Now)." WISDOM 21, no. 1 (2022): 60–65. http://dx.doi.org/10.24234/wisdom.v21i1.702.

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In the 1980s, the “Al-Qaeda” launched the tactics of the struggle against the “Near and Far Enemy”. It found its ideological grounds in the Islamic extremism in the 1980-90s with practical implications, affecting the current geopolitical and global economic trends in the Muslim world and well beyond it. In the Islamic extremism ideology, this strategy also received textual-substantive justifications of symbolic perceptions, which, of course, influenced the behaviour of extremists. The present research attempts to investigate the peculiarities of the tactics mentioned, which were masterminded a

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Klymenko, Elena. "Muslim religious minority in Ukraine: preservation of cultural traditions or political struggle." Bulletin of Mariupol State University. Series: Philosophy, culture studies, sociology 10, no. 19 (2020): 116–23. http://dx.doi.org/10.34079/2226-2830-2020-10-19-116-123.

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The article highlights the problem of political manipulation of Muslim religious minorities in the context of preserving their cultural traditions. The author considers the possible risks of an outbreak of Islamic extremism in Ukraine, in the context of European trends and an increase in the percentage of Muslims in the multinational Ukrainian community. The aim of the article was to study the risks arising from the social interaction of the Muslim religious minority with the Christian majority in Ukraine. As the research of recent years is mostly focused on social and political problems of Cr

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Khalafallah, Haifaa G. "Precedent and Perception: Muslim Records That Contradict Narratives on Women." Hawwa 11, no. 2-3 (2014): 108–32. http://dx.doi.org/10.1163/15692086-12341244.

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Muslims who insist on the seclusion of women or their exclusion from men’s gatherings are now routinely dismissed as extremists. That is inaccurate. Many such Muslims follow only key works of fiqh (Muslim scholarly legacy), which modern academics designate as pristine, classical Islam. But this fact leaves important questions unanswered: Why the early Muslim precedents do not always reflect this classical Islam? Why do Arabic-speakers enthusiastically embrace contradictory perceptions of the Sunna on women, that is, the excellent examples set in their communities in Islam’s early centuries? Cr

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Shahruddin, Mohd Solahuddin, Mohd Norazri Mohamad Zaini, Mohd Yusra Abdullah, Mohd Paidi Norman, Muaz Mohd Noor, and Che Zarrina Sa’ari. "Religious Extremism Factors and Preventive Strategies: Al-Istishraq (Orientalism) as impetus to religious extremism." Environment-Behaviour Proceedings Journal 5, SI1 (2020): 67–71. http://dx.doi.org/10.21834/ebpj.v5isi1.2299.

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Al-Istishraq is one of the subversive elements that have been corrupting Muslims into becoming radicalised, since the times of colonialism until present times. They denied the contribution of Islam in knowledge and civilizations resulting precedence in Muslim civilization becoming unclear. Al-Istishraq succeeds in misguiding and affecting integration among Muslims as Muslims blindly follow the ideologies. Prevention on such matter is challenging as scholars fail to provide comprehensive guidelines. The extremism numbers are alarming. It raises hatred and destruction of others. This article sha

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Syed, Jawad, and Edwina Pio. "Unsophisticated and naive? Fragmenting monolithic understandings of Islam." Journal of Management & Organization 24, no. 5 (2018): 599–611. http://dx.doi.org/10.1017/jmo.2018.55.

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AbstractMainstream academic literature and media use the word ‘Islam’ or ‘Muslim’ in a monolithic manner that implies internal homogeneity. However, the Islamic faith is subject to multiple interpretations, with multiple types of Muslims who practice Islam based on their ideological interpretations, sect, ethnicity and gender. Drawing on a review of literatures on Islam and Muslims from diverse fields such as religion, gender, diversity and extremism, we present a taxonomy of different types of Muslims, and highlight implications for management, organizations and governance. We trace ideologic

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Ahmed Alhossany, Ahmed Abdellah. "The Quranic Treatment of Extremism." Jurnal Online Studi Al-Qur an 17, no. 01 (2021): 41–74. http://dx.doi.org/10.21009/jsq.017.1.03.

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This study deals with the Quranic treatment of extremism in terms of extremisms concept and semantics, types, causes, images, and the Quranic approach in its treatment, and we try to link the Muslim to the Quran approach in the treatment of extremism as a problem which the individual and the old and new society suffer; Because extremism can be transformed from mere idea to apparent behavior while demonstrating that extremism in fact transcends the rules of law and divine orders, it is excessive in the commitment to religion on the one hand or negligence in adhering to it, on the other hand, it

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Colussi, Tommaso, Ingo E. Isphording, and Nico Pestel. "Minority Salience and Political Extremism." American Economic Journal: Applied Economics 13, no. 3 (2021): 237–71. http://dx.doi.org/10.1257/app.20190703.

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We investigate how the salience of an ethnic minority affects the majority group’s voting behavior. We use the increased salience of Muslim communities during Ramadan as a natural experiment. Exploiting exogenous variation in the distance of election dates to Ramadan over the 1980–2013 period in Germany, our findings reveal an increased polarization. Vote shares for both right- and left-wing extremist parties increase in municipalities with mosques when an election takes place shortly after Ramadan. We use survey data to provide evidence on mechanisms: Ramadan increases respondents’ perceived

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Mustafa, Rizwan. "Islamic Extremism." Journal of Intelligence, Conflict, and Warfare 3, no. 3 (2021): 184–88. http://dx.doi.org/10.21810/jicw.v3i3.2823.

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On November 25, 2020, Dr. Rizwan Mustafa presented Islamic Extremism at the 2020 CASIS West Coast Security Conference. The presentation was followed by a question and answer period with other speakers. The key points of discussion focused on why understanding the Muslim worldview is important in understanding terrorism, the concept of Jihad and terrorism, and the faith proposition of the Qur’an.

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Yahuza, Nurul-Haqq, Kabuye Uthman Sulaiman, and Ahmad El-Muhammady Bin Uthman El-Muhammady. "Exploring Radicalisation Phenomenon Among Muslims in Ghana: Challenges And Prospects." MAQOLAT: Journal of Islamic Studies 3, no. 2 (2025): 133–56. https://doi.org/10.58355/maqolat.v3i2.130.

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Radicalisation is a phenomenon that advocates and promotes violence related with or justified by specific ideological, political, social, or religious views. Conflicts is the major engine of these violent extremism and radicalisation, with nations participating in a violent conflict or witnessing high levels of political terror. This has accounted for more than 99 percent of all terrorist related deaths. The acts of terrorism and violent extremism are confronting reality in the globe and an ongoing threat in Ghana and beyond. The study focuses on radicalisation and violent extremism, i.e. yout

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Ahsani, Syed A. "AMSS Third Regional Conference." American Journal of Islam and Society 20, no. 3-4 (2003): 228–30. http://dx.doi.org/10.35632/ajis.v20i3-4.1853.

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At its Third Regional Conference, the AMSS broke new ground, dispellingthe popular image that Muslims are extremists and Islam isengaged in holy war against the West. Mayor Robert Cluck welcomed theparticipants, praised American Muslim organizations' condemnation of9/11, and thanked AMSS for informing Americans about Islam and theMuslim contribution to civilization through its publications and annualconventions. MSA president Laith Albataineh welcomed the participantson behalf of the students.In his introduction, Chairman Basheer Ahmed stated that extremismand terrorism were not unique to a si

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Mohammad Ismath Ramzy, Rahimi Md Saad, and Rohan Gunaratna. "ISLAMIC APOCALYPTIC LITERATURE AND EXTREMISM: CONTEXTUAL READING OF HADITHS ON THE MAHDI WITH SPECIAL REFERENCE TO SRI LANKA." Al-Shajarah: Journal of the International Institute of Islamic Thought and Civilization (ISTAC) 29, no. 1 (2024): 1–23. http://dx.doi.org/10.31436/shajarah.v29i1.1823.

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Like any other religious community, the apocalyptic literature in Muslim society has become a source of pessimism instead of optimism. The extremists who conducted a series of suicide attacks on religious places and hotels in Sri Lanka in 2019 justified their violent activities, referring to apocalyptic literature that prophesied the advance of Mahdi. These extremists misunderstood the hadiths on the Mahdi and intended to create instability in the world to accelerate his coming to resolve the present issues of Muslims. This research studied the relevant hadiths quoted by the extremists to kill

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Finan, William W. "The Muslim World's Counter-Jihad." Current History 110, no. 740 (2011): 372. http://dx.doi.org/10.1525/curh.2011.110.740.372.

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РАДЖАБОВ, О. Р., З. Н. ЛОБАЧЕВА, and З. С. БИГАЕВА. "On the political aspect of Islamic fundamentalism, extremism and terrorism." Социально-гуманитарные знания, no. 5 (October 31, 2021): 216–25. http://dx.doi.org/10.34823/sgz.2021.5.51682.

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В статье анализируются политические аспекты исламского фундаментализма, экстремизма и терроризма. Выясняются основные современные проблемы и причины радикализации религиозного сознания мусульман в арабских странах и в России. Обращается внимание на неоднородность и особенности фундаментализма и экстремизма в некоторых странах мусульманского мира. The article analyzes the political aspects of Islamic fundamentalism, extremism and terrorism. The main modern problems and causes of the radicalization of the religious consciousness of Muslims in the Arab countries and in Russia are clarified. Atte

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Arefin, Md Nazmul, and Nousheen Sharmila Ritu. "Addressing the political dynamics of radicalization leading to religious extremism in Bangladesh." Simulacra 4, no. 1 (2021): 115–29. http://dx.doi.org/10.21107/sml.v4i1.10543.

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When radicalization and religious extremism is predominantly perceived through the prism of ‘9/11’ and/or ‘Post-Soviet Muslim radicalization’, there is a danger of oversimplifying the phenomenon of extremism for majoritarian Muslim societies like Bangladesh. To understand the dynamics of religious radicalization, it is imperative to devise a political genealogy and identify both micro and macro level political drivers of radicalization by addressing the political histories, catalysts, and risk factors related to religious extremism. Considering the paucity of research on this particular area,

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An, Hyun Ju. "A Study on the Possible Environment and Preventive Measures of Islamic Extremist Terrorism in Korea." Taegu Science University Defense Security Institute 6, no. 5 (2022): 1–12. http://dx.doi.org/10.37181/jscs.2022.6.5.001.

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Islamic extremist terrorism continues to occur in Europe since its beginning in Spain in 2004. Although such terrorism has not occurred in Korea, many cases are being identified where Muslim residents were linked to such activities. These are examples of the spread of Islamic extremism in Korea. This study aims to propose preventive measures of Islamic extremist terrorism in the country by investigating the possibility of Islamic Extremist Terrorism in domestic environments and by analyzing analogous cases in Europe and derive similarities. In order to prevent Islamic extremist terrorism, it i

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Abdul Rahim, Rahimin Affandi, Mohd Imran Abdul Razak, Mohd Anuar Ramli, and Siti Maimunah Kahal. "Islamist Extremism Ideology Rehabilitation Programs: A Critical Analysis." Journal of KATHA 17, no. 1 (2021): 47–57. http://dx.doi.org/10.22452/katha.vol17no1.4.

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The September 11 attacks gave an immense impact on Muslims worldwide. Governments, both Islamic and Western took matters regarding terrorism even more seriously. The incident too, however, became a stepping stone for Muslim terrorists to be louder. Nevertheless, terrorism among Muslims have always existed in the doctrine of certain sects, Salafi Jihadi in particular. Such extreme and radical misconceptions of Islam is inherited by their predecessor, the Khawarij. The study discusses the rehabilitation programs for those affected by extremism in Malaysia, and the regional guidelines for counter

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Vestel, Viggo Jan, and Monika Rosten. "Seven critical events regarding Islam and Muslims in Norway - Three points of tension." Revista de Estudios Internacionales Mediterráneos, no. 36 (June 24, 2024): 57–84. http://dx.doi.org/10.15366/reim2024.36.003.

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The paper explores the development of attitudes and relationships toward Islam and Muslims in the Norwegian public context, as expressed in various central media and research. These processes are captured through analysing seven events decided to be ‘critical’ in the sense of having especial importance for such relationships. The processes evolve back and forth in the tensions between a three poled triangle: right wing extremism, Muslim extremism and what we have termed “extreme universalism”. Very few actors associate to its outer levels, as most social life occurs in between those extremitie

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Abd Rahman, Amilah binti Awang, and Adibah binti Abdul Rahim. "Were the Early Firaq Extremists? Rethinking the History of Muslim Disagreement(s." Journal of Islamic Thought and Civilization 10, no. 101 (2020): 46–65. http://dx.doi.org/10.32350/jitc.101.03.

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Many writers have associated contemporary manifestations of extremism with early Islamic sects, which is argued against in this article. The study employs critical analysis of available sources and argues for additional scrutiny. Our position is supported by detailed scrutiny of early sectarian contributions to the development of Islamic thought. We discovered remarkable limitations in the tracing of the roots to the early firaq (sects) due to a strong reliance on secondary sources muddled in the complexities of dogmatic polemics. Nonetheless, relevant historiography improved our view of what

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Bullock, Katherine. "Editorial." American Journal of Islam and Society 23, no. 4 (2006): i—vi. http://dx.doi.org/10.35632/ajis.v23i4.1583.

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As if to give the lie to my last editorial, in which I argued that the “war onterror” was a smokescreen covering the imperial ambitions of the UnitedStates’ neo-conservative political elite, on the day that the issue went to press,Toronto’s Royal Canadian Mounted Police (RCMP) announced the arrest ofseventeen young Muslim men on terrorism-related charges. Five are under18, several are over 30, and the rest are in their late teens and early 20s.The shock permeated Toronto. Non-Muslims were shocked that “itcould happen here,” and Muslims were shocked that some of their own werewilling to kill fe

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