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.
