CJUS 820 LIBERTY UNIVERSITY Research Paper Civilization and Traditional Jihad 2024.pdf

Research Paper: Civilization and Traditional Jihad

Andrew Darlington

Liberty University

CJUS 820: Advanced Topics in Terrorism and Intelligence

Dr. Fred Newell

February 11, 2024

Abstract

This extensive analysis goes into depth about how Jihad affected the intelligence community

and the whole global war on terrorism, utilizing a plethora of scholarly articles and peer-

reviewed literature. The revelation of the spectrum of issues facing the West covers a range

from planning the infiltration of societal institutions by Civilization Jihad to the armed

conflict conducted by Violent Jihad in the name of religion. For example, the Civilization

Jihad presents a rather subtle but insidious long-term challenge by covertly disintegrating

societal norms and values through cultural integration techniques. On the other hand, Violent

Jihad poses present dangers to the safety of the public and national security through terrorism

and violence, as illustrated by such attacks as topical occurrences. To solve these

multifaceted challenges, the report suggests various strategies including: countering

radicalization‚ enhancing law enforcement‚ improving intelligence‚ and engaging the

community. In addition, the study thoroughly examines and offers the flow of the current

literature on the intricacies of tackling Jihadist ideologies and behavior in modern society. By

throwing light on the vital contribution of the intelligence community in discovering and

countering extremist threats, singling out the most critical threats directed against the West,

and arguing in favor of adequate responses, this study promotes a sophisticated perception of

the ongoing fight against Jihadist extremism.

Research Paper: Civilization and Traditional Jihad

This research paper will explore and analyze two critical concepts: Civilization Jihad

and Traditional Jihad. These concepts bear huge ramifications for the Western part of the

world, the U.S. in particular. Our review will focus on their historical roots, current

significance, and the threats they actualize. Civilization Jihad implies a gradual process

within societies and tries to bring about change from within. It employs education, media,

and social institutions as public opinion and policy instruments. In contrast with the violence-

based one, the former is not about immediate physical engagement. Surah Al-Anfal (8:39)

relativizes the notion of Islam to the peaceful process.

Traditional Jihad, which is a Violent Jihad, is fighting, terrorism, and a physical fight.

Historically linked with territorial expansion and defense, it aims to establish Islamic rule by

force. Surah At-Tawbah (9:5) deals with warfare and subjugation of non-Muslims. We shall

also look into the intelligence community’s central role in facing these concepts. Intelligent

services watch over the radicalization process and identify ideological gurus as well as the

impact of cultural penetration (Civilization Jihad). At the same time, they concentrate on not

letting attacks take place, following the al Qaeda network, and stopping terrorist plots

(Violent Jihad). Coordination between the intelligence agencies is imperative to fighting both

kinds of Jihad.

Background and Problem Statement

Civilization Jihad has roots in Islamic doctrine, precisely where the concept of

spreading Islam via peaceful means was in place during the Prophet Muhammad’s time. The

early Islamic conquests frequently used military force alongside cultural assimilation to

expand the influence of Islam. It is the postwar version of Civilization Jihad that achieved

notoriety with the rise of Islamist-related parties in the 20th century, proposing the very

gradual Islamization of societies via means of education, politics, and culture. Differently, the

traditional Jihad has a long history from the early Islamic period. Initially contemplated as a

defensive measure to defend Muslim groups and enlarge Islamic territories, Traditional Jihad

turned into a variety of uprisings such as guerrilla war and terrorism, mostly due to threats

received by Muslims and Muslim countries.

Jihad as a Civilization, widely known as Cultural Jihad, is the non-violent, secretive

approach Islamic organizations employ to further their ideological objectives in societies. It

comprises attempts to manipulate public opinion, direct public policy and penetrate vital

institutions all to advance Islamic values and ideas. The essence of the traditional Jihad,

referred to in this case as Violent Jihad, is the military confrontation done in the name of

Islam. It consists of such acts of terrorism, insurgency, and guerrilla warfare carried out by

individuals and groups aiming at the establishment of Islamic State or safeguarding Muslim

interests.

Traditional Jihad, as well as Cultural Jihad, constitute an obvious threat to the stability

and safety of Western societies, including that of the United States. Civilization Jihad’s

influence remains hidden and may be overlooked; however, over time, this may substantially

impact societal norms and values. The conventional meaning of Jihad is that the open use of

violence poses instant danger to public safety and national security. The debate between

Civilizational Jihad and the traditional Jihad presents the Western world as a

multidimensional problem, especially in the context of counterterrorism. Civilization Jihad

aims to prepare the grounds for ideological domination; the threat posed by Traditional Jihad

is direct, through violent actions. Analyzing the connection between these two matters is of

the utmost importance in coordinating effective plans to prevent extremist dogmas and guard

against such attacks.

Literature Review

Civilization/Cultural Jihad:

Civilization Jihad or Cultural Jihad refers to the strategy utilized by Islamist

movements to impose their ideology within the societies. Civilization Jihad is the process

whereby Islamic principles are gradually being integrated into various aspects of society,

such as education, media, and cultural institutions, as defined by Van Tilborgh (2023). This

approach aims to sway public opinion and policy with time to Muslim morale.

Mashayekhipoor (2023) further explores this concept by talking about Jihad e Kabir,

which signifies the struggle of culture mentioned in the Quran to combat the disbelievers.

This kind of Jihad is one of the major forces in the development of Islamic civilization: it

removes obstacles and elevates authority (Mashayekhipoor, 2023). The latter emphasizes that

the mentioned cultural struggle is one of the significant issues in the Islamic Revolution to

fulfill its underlying purposes (Vukelić, 2021). Faozan (2020) tackles misconceptions about

Jihad, mainly concerning virtual Jihad. ‘Jihad’ is misconstrued, resulting in many false

notions about its essence. Faozan (2020) opines for the further moral factor of Jihad, which

includes the Struthers of noble acts in the path of Allah to ward away evil and initiate good.

This author puts forward the notion of “peaceful Jihad” in the virtual age where digital

technologies are stressed out as the tool for the development of knowledge-based societies.

Rouf (2020) deals with the historical context of the concept of Jihad. She traces the

evolution of the idea and interpretation. Jihad has been demonized ever since the collapse of

the WTC building, which often leads to misunderstandings and confusion. Rouf (2020)

argues that understanding Jihad within its historical context is important as compared to

relying on textual interpretations alone. He asserts that Jihad in the Mecca era was not

tantamount to war but rather self-defense, stressing that context should be considered (Rouf,

2020). These articles adopt different standpoints on Civilization Jihad and its role in molding

Islamic civilization. Van Tilborgh and Mashayekhipoor underscore the phased incorporation

of Islamic tenets into society; Faozan points out the moral principle in Jihad; and Rouf

underlines the role of the historical context in the interpretation of Jihad. The views presented

in the article collectively provide a holistic description of the Civilization Jihad and its

implications in today’s world.

Violent Jihad:

Violent Jihad as opposed to Civilization Jihad involves arms and physical engagement

under the pretext of Islam. Scholars such as Ali & Sikandar (2020) and Mostfa (2021)

investigate the historical dimension of armed struggle, tracing its origin to pre-Islamic era

then its development into various forms such as terrorism and insurgency. In the current

discourse digital Jihad gives a tough nut to crack as far as CVE is concerned as noted by

Lakomy (2023). Despite CVE stakeholders’ efforts though, the militant Islamist materials

remain widely available on the internet. Lacomy’s point is that the existing model of online

CVE is flawed; he lists out some problems, like uneven application, ability of terrorists to set

up new banned communication channels, and governments’ imposition of illogical laws.

Part of the conversation Karipek (2020) aspires to is a reflection on jihad as a force

behind Islamophobia in America. By media sensationalization Jihad has been associated only

with violence and stereotypes about Islam were created. Karipek (2020) challenges these

misconceptions denying that Jihad has an inherent or automatic affinity with violence; and

highlighting that Islamophobia is perpetrated by such misinterpretations of Jihad in the

American discourse.

Preferring integration of CR literature and CVE approaches, Sheikh & Svensson

(2022) suggest complementary ways to fight jihadist violence. CVE, on the other hand, has

conventionally targeted individual radicalization; in contrast, CR stresses group interactions.

The authors argue in favor of integration of insights from both fields with the idea that

development of none-traditional CVE measures including disengagement and conflict

transformation should be on equal footing. Furthermore, they postulate the capacity of the

institutionalized forms of religious autonomy as a tool in fighting violent Jihad. Burhani

(2021) gives an extended analysis through probing the ideological to violence against the

Ahmadiyya community in Indonesia. In the litmus test called al-wala’ wa-l-bara’ faith-based

terrorists gauge their actions as complying with scriptural injunctions (Burhani, 2021). For

Burhani, framing of violence committed against religious minorities as a form of Jihad

exacerbates the interfaith tensions and perpetuates conflict in Indonesian society.

The synthesis of the perspectives above shows that Violent Jihad is a phenomenon

which is determined by a number of factors, such as historical, sociological, and ideological

ones. While some academics concentrate on its ancient origins and contemporary face, others

discuss movie portrayal and its implications for intergroup contact. The diversity of opinions

testifies to the complexity of Violent Jihad and to the difficulties incurred with opposing it

adequately. Through the integration of ideas from different disciplines and onto her

perspectives, scholars will come up with sophisticated approaches to understanding and

deconstructing this phenomenon.

Interplay between Civilization Jihad and Violent Jihad:

The relationship between Civic Jihad and Violent Jihad is quite complicated in the

global struggle with terrorism. Balkhi (2022) and Grinstein (2020) cast light on this

correlation, underlining the role of Civilization Jihad as a preliminary stage for the emergence

of Violent Jihadist activities. The Civilization Jihad is a type which is defined by the subtle

infiltration of societal institutions and the creation of an atmosphere which is breeding ground

for the Violent Jihadists This process then gets the foundations for the spread of extremist

ideologies and violent actions within the society.

Instead, Augusto and Gagliano (2020) assert that the overrepresentation of violence within

radical Islamism derives from pure interpretations of the Quran. They argue that particular

Quranic passages interpreted literally have been at the base of the belief in violence Jihad as

the only way to change. In addition, they identify the main propagandists of this narrative and

for that reason, the offensive-oriented violent Jihadism prevalence is present. This point

brings out the ideological foundations of Violent Jihad and the part it plays in forming

extremist ideologies.

Mostfa (2021) zooms in on the appearance and development of violence and jihad within

Islam, its understanding and interpretation within the Quranic text. What the study states as

one of its outcomes is how radical Islamist movements reinterpret historically Jihad verses so

as to legitimize violence as a means for mobilizing followers to attain political goals. Making

Jihad only an expression of fighting, their movements try to secure legitimacy of their violent

actions in terms of religious tenets. The perversion of Islamic tenets extends the life of

Violent Jihadist doctrine. Through the investigation of Muslims’ inclination to violence as an

essential ingredient in social conflicts, Nwinya (2020). The study relates this propensity to

the principles and practices of Islam, implying that the whole of Muslim world should pass

through a reformation to deal with the root causes of violence. This viewpoint emphasizes the

impact of religious teachings on individual behaviors and regarding the attitudes toward the

conflict.

French (2023) and Rubenstein (2023) offer philosophical perspectives on the dynamics of

Violent Jihad relying on the theories of violence, sacrality, and mimetic violence. French

stresses that Islamist and jihadist movements of today carry within themselves their

revolutionary political nature, underlining the importance of mimetic mechanisms in fueling

the reactionary jihadist answers to modernity. Just as Rubenstein work explores the

conjunction of Jihad and Genocide, revealing the genocidal tendencies endemic to extreme

forms of Jihadist ideology.

Scott-Smith et al. (2023) describe a more nuanced vantage on religious mobilizing to

terrorism by attending to the part played by religious ideologues in Salafi-jihadist

violence. The theme analysis of Abdullah Yusuf Azzam’s works points out that religious

myths help in mobilizing people for violent extremism. This lens emphasizes the necessity of

studying distinct narratives and ideologies that support the Violent Jihadist

movements. Through the merger of these perspectives it becomes clear that the connection

between Civilization Jihad and Violent Jihad is complicated and affected by religious

interpretations, ideological narratives, and societal dynamics. By breaking these dynamics

from different angles, scholars would well-understand these complex interactions between

these two types of Jihad and-their influence on world security.

Role of the Intelligence Community:

The main function the intelligence community performs is the recognition, appraisal,

and fighting of Civic Jihad and Violent Jihad. Balkhi (2022) and Grinstein (2020) focus on

the complex functions of the intelligence agencies in dealing with the two types of Jihad,

revealing the significance of intelligence collection, analysis, and dissemination in the face of

the terrorism menace. This chapter looks at diverse aspects of the IC’s relation with the

Jihadist movement. The Intelligence community performs intelligence, collection and

analysis functions towards detecting threats emanating from civilized jihad and violent jihad.

This encompasses monitoring online and offline activities, listening in on communications,

and following individuals and groups linked to extremism (Gharyeni, 2023). Although partial

information collated from various sources – human intelligence (HUMINT), signals

intelligence (SIGINT) and open-source intelligence (OSINT) – provides the intelligence

agencies with a full picture of Jihadist activities. Further, intelligence analysts evaluate the

credibility and relevance of incoming information to distinguish actionable intelligence from

noise (Gharyeni, 2023). Such analytical procedure involves the assessment of the motives,

interests and operational capacities of jihadists, and identifying the likely targets and potential

loopholes. Applying state of the art analytical techniques and technologies, Intelligence

analysts are able to spot trends, patterns and indicators of imminent Jihadists activities,

leading to proactive preventive measures.

Identifying and tracking radical ideology in society is one of the main tasks of the

intelligence community. Matrix of Civilization Jihadists use educational establishment, media

and social networks for spreading the extremist ideas and for the recruitment of followers.

Intelligence agencies track both online and offline channels that Jihadist propagandists

employ to Identify people who can be radicalized and the success of de-radicalization

campaigns (Augusto & Gagliano, 2020). In addition, intelligence analysts follow social

media platforms, illegal online forums and encrypted messaging apps, favored by Violent

Jihadists, to detect radicalization and incitement to violence (Augusto & Gagliano, 2020).

Analysis of linguistic structures, behavioral indicators and ideological affiliations allows

finding people who might get involved into Violent Jihad activities and preventing them from

becoming a threat to public security.

The intelligence community plays a major role in monitoring and interdicting terrorist

networks implicated in both Civilization Jihad and Violent Jihad. The intelligence services

use a variety of means to collect intelligence, such as wiretaps, electronic monitoring and

informants, to obtain the required knowledge about Jihadist organizations and the activities of

their individuals (Romaniuk, 2023). Through penetration of extremist networks and nurturing

of human intelligence assets, intelligence agencies can reach to the undercover operations and

smash terrorist groups. Also, intelligence agencies work together with local and foreign

partners in exchange of information and mutually coordinating efforts in tackling global

Jihadist networks. Through joint task force, intelligence-sharing contracts and multilateral

approaches, intelligence agencies are empowered to follow, track, and disable Jihadist

operations across borders (Parrott, 2020). Thus, a more thorough analysis of the global

Jihadist threat environment results, which then allows for coordinated responses to emerging

threats.

The main goal of the intelligence community is to thwart attacks planned by both

Civilization Jihadists and Violent Jihadists. Intelligence agencies resort to preventive actions,

comprising of surveillance, interdiction and disruption operations, that are intended to stop

Jihadist plots before they are actualized (Othman et al., 2023). Using digital surveillance

technologies, data analytics and threat assessment tools, intelligence agencies find, evaluate

and prevent threats in real time. In addition, risk assessment and vulnerability analyses are

done by intelligence agencies to identify critical infrastructure, high-profile targets and

communities at risk of Jihadist attacks. Through prioritization of resources and

implementation of protective measures, intelligence agencies counter the threat of terrorism

and improve public security (Othman et al., 2023). Intelligence agencies liaise with law

enforcement agencies, emergency responders, and community partners for enhanced

preparedness and response capacity.

Biblically speaking, intelligence functions can be traced back to a number of passages

which stress the value of wisdom, discernment and foresight. Proverbs 27:12 States, “The

wise foresee danger and take precautions, the simple go on and are punished,” pinpointing the

importance of foresight in averting potential losses. Similarly, Proverbs 22:The 3 is warning,

“the wise see the danger and take shelter, but the fool keep going and suffer the loss,” thus

highlight the significance prudence. Moreover, the biblical narratives like Joseph interpreting

pharaoh’s dreams in Genesis 41 and Daniel in Daniel 2, may be perceived as practical

implications from the divine wisdom as to how one is meant to decode the cryptic messages

and see the future events. The narratives highlight the need of insight, intuition and revelation

in penetrating the deep truths and preventing future problems. The biblical perspective puts

much emphasis on intelligence gathering and analysis in distinguishing threats, averting risks

and securing communities against harm.

Threats Posed by Civilization Jihad and Violent Jihad for the West:

Civilization jihad and violent jihad are different but interrelated dangers to the West,

the former impeding the development of the state of society, national security, and cultural

identity. Mostfa (2021) and Obaidi et al. (2023) note the various threats emanating from both

the Jihad types, asserting the long-term effects of Civilization Jihad and the immediate risks

from the Violent Jihad. This segment discriminates between the diffused risks of Civilization

Jihad and Violent Jihad according to the biblical parallels to the prolonged struggle between

ideological and physical threats to Western civilization.

Civilization Jihad:

Cultural Jihad, also referred to Civilization Jihad, poses a lethal internal challenge to

the basic tenets of Western culture. In his work, Mostfa (2021) showcases the cunning

methods of Civilization Jihad for invading societal institutions and adjusting cultural norms

and values accordingly to the Islamist agenda. Civilization Jihadists - that is through utilizing

civil society organizations, media networks, and cultural waves - aim to erode the most

Western values - freedom of speech, individual freedom, and tolerance of diverse religions.

The menace of Civilization Jihad lies in its capacity to erode the pillars of Western

democracy and pluralism from the inside. Utilizing brainwashing, propaganda, and

ideological conversion to Civilization, Jihadists sow disunity, mistrust, and havoc within

Western societies, thus providing conditions favorable to radicalization and social upheaval

(Parrott, 2020). Such a long-term undertaking aims to deconstruct Western values and

institutions, eventually opening the door for the implementation of the Islamic way of life and

thoughts. The biblical narrative of the Tower of Babel (Genesis 11:1-9) constructs a solid

analogy to the stealthy inception of Civilization Jihad. The tower humans construct to reach

the heavens is thus disrupted by the gods, leading to the disruption of language and the

scattering of the people over the face of the earth. This story emphasizes the dangers of

hubris and societal rebellion against the divine order; it highlights the ramifications of

societal fission and moral decay. Similarly, the biblical admonition to “guard your heart, for

everything you do flows from it” (Proverbs 4:stresses the necessity to resist the penetration of

the ideological virus and spiritual pollution The objective of civilization Jihad is hindering

people’s hearts and souls from their right path. Thus, this biblical admonition to be on the

alert and discerning at the same time is an evergreen warning against the influence of

ideological penetration and cultural deterioration.

Violent Jihad:

While Civilization Jihad is a slow process of subverting Western societies with

gradually liberal, nonreligious norms, there is an immediacy and tangibility in the threat of

Violent Jihad through acts of terrorism, insurgency, and violent extremism. Obaidi et al.

(2023) stressed the existential threat Violent Jihadist groups, such as ISIS, al-Qaeda, and

related organizations, pose to Western societies via their attempts to undermine democratic

systems using violence and terror. The threat of Violent Jihad is typified by suicide

bombings, mass shootings, and coordinated attacks on civilian targets, which in turn causes

fear, panic, and insecurity within Western populations (Ali & Sikandar, 2020). Violent

Jihadists leverage aggrieved states, grievances, and weaknesses to radicalize people and

mobilize them to commit violent acts in the name of Islam. This unremitting violence raises a

grave danger to public safety, the security of a nation, and social harmony. The biblical story

of David and Goliath (1 Samuel 17) is a moving parable on the peril of Violent Jihad. Violent

Jihadist groups, similar to Goliath, often exert asymmetrical power and apply tactics of terror

and intimidation to enforce their supremacy and inspire dread. The West has to confront these

waves of massacres as well, braving and undaunted, with complete trust in the divine

protection. Moreover, the biblical injunction is to “be strong and courageous” (Joshua 1:9.)

The monument is a token of human resistance and persistence to escape and win against the

threats of the violent jihad. Just as Joshua was commanded to possess the Promised Land, the

West, too must be determined while facing difficulties and protect the values of freedom,

justice, and human rights against those of despotism and violence.

Strategies to Address These Threats:

In the presence of the multidimensional challenges of Civilization Jihad and Violent

Jihad, a comprehensive strategy is required which deals both with immediate security threats

and their causes. For the view of Mostfa (2021) and Obaidi et al. (2023 a different approach

on how to solve the challenges would be introduced, including counter-radicalization, law

enforcement actions, intelligence operations and community engagement. A critical approach

of beating Civilization Jihad and Violent Jihad is by system counter-radicalization efforts

where people don’t fall in with radical ideals. Mostfa (2021) points to the importance of

providing individuals susceptible to radicalization with alternative storylines and routes in the

shape of educational schemes, social networks, and religious counseling. Through counter-

radicalization, the core causes of the indoctrination of extremism are eliminated, making

people less prone to radical propaganda, hence reducing their susceptibility and preventing

individuals from turning to violence. Secondly, Obaidi et al. (2023) suggest that community-

led efforts spotlight and support individuals susceptible to radicalization. Linking law

enforcement agencies, community leaders and grassroots organizations in counter-

radicalization efforts will help them in tapping into local knowledge as well as in the early

intervention and providing tailored support to the vulnerable individuals ( Ali & Sikandar,

2020). A trust is established and legitimacy developed within the communities through the

stakeholder engagement, that would make the communities immune and make the radical

ideas untrendy, with no envy to adopt.

In addition the law enforcement measures together with the preventive actions address

the safety issues in short term caused by violent jihad activities. Obaidi et al. (2023) highlight

how rigorous law enforcement approaches aim at disrupting terrorist networks, arresting

suspects and prosecuting people involved in terrorism activities. Included in this are

intelligence-led operations, surveillance processes and targeted arrests aimed at destroying

Jihadist cells and affecting their operational capacities. Moreover, Mostfa (2021) argues that

International cooperation and exchange of information between law enforcement offices are

essential to cope with the terrorist threats cross borders. Through regional cooperation and

coordination as well as pooling of resources, countries will consolidate their abilities to detect

and prevent terror attacks before they are launched. Such a consensual process is perceived as

a precondition to countering the global Violent Jihadist networks and preventing the spread

of extremism.

Intelligence efforts are also an important component of efforts intended to challenge

the designs of Civilizing Jihad and Violent Jihad. See the bottom for the answer explanation.

Obaidi et al. ( 2023 ) emphasize the role of intelligence collection, analysis, and sharing in

detecting radicalization trends, tracing extremist networks and preventing terrorist operations.

Intelligence agencies play crucial role of collecting and analyzing information of individuals

and groups engaged in extremist activities, spotting emergent risks and warning policy

makers and law enforcement facilities beforehand.

Hence, Mostfa (2021) raises the importance of intelligence-sharing partnerships

between governments, law enforcement agencies and international institutions in the face of

threats posed by the Islamic Jihadist groups. By means of intelligence-sharing and

cooperation for coordination of operations, countries can raise their capability to define and

prevent terrorist attacks, discover radical extremists, and disband terrorist networks that work

locally and beyond. To keep pace with the developments and changes along with the tricky

tactics and shift of extremist groups, this participatory mode is a must. Civil society activities

against the problem of Civilization Jihad and Violent Jihad are still the main response

method. Mostfa (2021) accentuates the importance of giving communities the chance to

distance themselves from extremist ideologies and to promote social cohesion and inclusion.

Through dialogue promotion, interfaith cooperation facilitation, and support to the slummies,

community resilience should be enhanced, and the collective efforts against vices will be very

formidable. In addition, Obaidi et al. (2023) highlight the role of civil society organizations,

religious leaders, and community activists in weakening extremist narratives and presenting

an opposite view of a society based on tolerance, pluralism, and respect for human rights.

Such initiatives encourage participation in moderate ideologies and offer reconstructions for

those willing to believe and have a feeling of belonging (Balkhi, 2022). Through the initiative

of mobilizing communities that can reject violence and embrace peace, community

engagement can, therefore, thwart terrorists’ recruitment hands and social cohesion and

stability.

Evaluation of Central Themes and Arguments:

In more recent scholarship, authors like Dunning (2021) and Baker et al. (2021) have

dealt with some common themes and arguments related to Civilization Jihad and Violent

Jihad. These themes touch upon the efficiency of counterterrorism measures, the place of

ideology in preventing extremist crimes, and the problems of competing security and civil

liberties interests ( van Tilborgh, 2023). Furthermore, appropriate biblical verses are included

to furnish more info about such topics. A common theme in the recent literature is that the

anti-terrorism measures deal effectively with Civilization Jihad and Violent Jihad. Cite

research file: CCC. Dunning (2021) posits that despite the disruption of some Jihad activities

achieved through law enforcement and military tactics, the tactic might not fully address the

root of extremism. Just like Baker et al. (2021), the need to understand the limitations of

existing counterterrorism strategies, including the ideological aspects of Jihadist movements,

is stressed. Proverbs 24:6 (NIV) - “Surely you need guidance to wage war, and victory is won

through many advisers.” This verse presents the point of strategic planning and seeking

counsel as critical aspects of conflict management that correspond to counterterrorism’s

overarching and multifaceted approaches.

A second major topic in the literature revolves around the ideological aspect of

driving extremist violence, notably as it pertains to Jihadist movements. Dunning (2021)

looks into how radical ideologies stemming from interpretations of Islam encourage people to

carry out acts of violence against perceived adversaries. Also, Baker et al. (2021) emphasize

the role of ideological indoctrination, which is radicalizing individuals and justifying terrorist

activities. 2 Corinthians 10:4-5 (NIV) - “The weapons we fight with are not the weapons of

the world. On the contrary, they have the divine power to demolish strongholds. We demolish

arguments and every pretension that sets itself up against the knowledge of God, and we take

captive every thought to make it obedient to Christ.” This verse highlights the spiritual nature

of warfare and the need to confront and challenge the false notions that contradict the truth;

this corresponds to efforts to counter extremist ideologies with alternative messages that are

founded on peace and justice.

Also, the literature on Civilization Jihad and Violent Jihad primarily deals with the

sensitive enigma of juggling security concerns and civil liberties. Dunning (2021) discusses

the encroachment of individual rights and freedoms by some counterterrorism measures, for

example, surveillance and de-radicalization programs. Besides, Baker et al. (2021) highlight

the moral issues related with proactive measures in face of potential threats as well as the

danger of undermining the democratic principles under the pretext of the security factor.

Galatians 5:13 (NIV) - “You, my brothers and sisters, were called to be free. But do not use

your freedom to indulge the flesh; rather, serve one another humbly in love.” This verse calls

the believers to freedom and use their liberty responsibly and in service to others. It mirrors

the understanding that freedom must be balanced by accountability, and this is consistent

with the duty to protect civil liberties on the one hand and to guarantee security in the face of

extremism on the other.

What is Missing from Current Literature:

While the level of analysis provided by scholars such as Dunning (2021) and Baker et

al. (2021) is quite extensive, some aspects remain underexplored or neglected in the

literature. Such socio-economic issues that influence an individual’s vulnerability to

radicalization by Jihadist groups are also an essential gap in the studies. However, media and

online platforms only get relatively few mentions regarding their roles in spreading extremist

ideologies and attracting new followers (Dunning, 2021). Additionally, victims’

communities, and specifically those exposed to Jihadists’ violence, are isolated by academic

scholarly works. Eliminating these discrepancies would give rise to the complete picture of

the intricacies between Civilization Jihad and Violent Jihad and, hence, more well-informed

strategies for fighting extremism.

Conclusion

In conclusion, Jihad has a multidimensional and substantial influence on the

intelligence community and the Global war on terror. For instance, Balkhi (2022) and

Grinstein (2020) have highlighted the paramount role of intelligence collection, analysis, and

dissemination in preventing both the campaigns of civilized jihadists and violent jihadist

operatives. Consequently, their dynamic characteristic makes these threats persistent security

matters for intelligence services everywhere. In contrast to Civilization Jihad, which may

pose a long-term challenge by progressively wearing away societal norms and values, Violent

Jihad poses more immediate threats, such as acts of terrorism and violence. However, they

are two different types of Jihad, although they are interconnected as Constitution Jihad

sometimes acts as a way to radicalize and recruit fighters who will engage in Violent Jihad.

Considering the form that constitutes the most danger to the West, it is not easy to deliver a

verdict; both have diverse manifestations by way of their specific outcomes. Nevertheless,

causing fear and imperiled security, the threat of Violent Jihad is considered to be more of a

priority for the moment. However, both types of Jihad need a holistic and comprehensive

intervention that involves various stakeholders, namely, government agencies, law

enforcement, religious leaders, and the affected communities. Counter-radicalization

initiatives, intelligence operations, law enforcement, and community engagements are a part

of the comprehensive strategy to address Jihadist ideologies and activities. Yet, the problems

of balancing security needs with civil rights, dealing with socio-economic factors reinforcing

radicalization, and addressing online propaganda are still significant obstacles. Overcoming

these difficulties requires collaboration and coordination between multiple national and

global stakeholders. Besides investing in community-based initiatives, promoting religious

acceptance and encouraging moderate voices within those communities can diminish the

appeal of extremist literature. Nevertheless, while Jihadism may continue to be a threat, to

guard against the devastating effects of Jihadism and to promote peace and security globally,

we need collective and inclusive efforts.

References

Dunning, M. (2021). Britain and Salafi-Jihadist Terrorism. In Britain and Terrorism: A

Sociological Investigation (pp. 257-291). Cham: Springer International Publishing.

van Tilborgh, Y. (2023). Civilising Attempts in Art and Islam: Muslim Artistic Performance

Facing Social Orders in the UK. In British Muslims and Their Discourses (pp. 141-

182). Cham: Springer International Publishing.

Baker, P., Vessey, R., & McEnery, T. (2021). The Language of Violent Jihad. Cambridge

University Press.

Balkhi, M. (2022, August). EXTREMISM AND THE CHANGING UNDERSTANDING OF

SECURITY IN THE AFGHANISTAN SECURITY REGION. In INTERNATIONAL

CONGRESS-2022 FUTURE DYNAMICS IN ASIA (14-15 MAY 2022) FULL PAPERS

BOOK (p. 52).

Ali, J. A., & Sikandar, A. (2020). Jihad in Violent Islamist Paradigm. Australian Journal of

Islamic Studies, 5(3), 97-117.

Obaidi, M., Bergh, R., Akrami, N., & Dovidio, J. F. (2023). The personality of violent

Jihadists: Examining violent and nonviolent defense of Muslims. Journal of

personality.

Parrott, J. (2020). Jihad in Islam: Just-war theory in the Quran and Sunnah.

Grinstein, J. (2020). Jihad and the Constitution: The First Amendment Implications of

Combating Religiously Motivated Terrorism. In Bioterrorism: The History of a Crisis

in American Society (pp. 217-251). Routledge.

Faozan, A. (2020). Pursuing Peace through Moral Messages of Jihad: A Way Forward

against Misconceptions of Virtual Jihad. Sunan Kalijaga: International Journal of

Islamic Civilization, 3(1), 37-56.

Mashayekhipoor, M. A. (2023). Investigating the Nature of Jihad e Kabir and its Role in

creating the Islamic Civilization. Scientific technical Journals of Imam Sadiq

Research Institute for Islamic, 2(4), 161-180.

Rouf, A. (2020). Jihad: between text and context. Mumtaz: Jurnal Studi Al-Quran dan

Keislaman, 4(01), 69-85.

Vukelić, M. (2021). Civilization Jihad by Muslim Brotherhood in the United States of

America. Politology of religion, 45.

Baker, P., Vessey, R., & McEnery, T. (2021). The Language of Violent Jihad. Cambridge

University Press.

Robinson, G. E. (2020). Global Jihad: A Brief History. Stanford University Press.

Lakomy, M. (2023). Why do online countering violent extremism strategies not work? The

case of digital jihad. Terrorism and political violence, 35(6), 1261-1298.

Burhani, A. N. (2021). “It’s a Jihad”: Justifying Violence towards the Ahmadiyya in

Indonesia. TRaNS: Trans-Regional and-National Studies of Southeast Asia, 9(1), 99-

112.

Karipek, A. (2020). Portrayals of Jihad: A Cause of Islamophobia. Islamophobia Studies

Journal.

Augusto, D., & Gagliano, J. (2020). Addressing the Combined Threat of Violent Jihad and

Cultural Jihad. International Journal of Security Studies, 2(1).

Gharyeni, J. (2023). The Islamic State between facts and exaggeration & the role of US

intelligence and secretive agencies in the war against terrorist

organizations (Master’s thesis, Hasan Kalyoncu Üniversitesi).

Mostfa, A. (2021). Violence and Jihad in Islam: From the War of Words to the Clashes of

Definitions. Religions 12: 966.

French, N. S. (2023). Violence in the Name of God: The Militant Jihadist Response to

Modernity By Joel Hodge.

Romaniuk, P. (2023). Countering terrorism and preventing violent extremism.

In International Organization and Global Governance (pp. 535-546). Routledge.

Othman, N., Bahri, M. S. S., Yahaya, H., & Jen, A. L. (2023). Terrorism & The Overview on

Impacts Towards Government Policies in Malaysia, The United States and The

United Kingdom. Journal of the Malaysian Parliament, 3, 194-219.

Rubenstein, R. L. (2023). Jihad and genocide (Vol. 1). Rowman & Littlefield.

Scott-Smith, S., Farida, M., & Droogan, J. (2023). Religious mobilisation to terrorism and

implications for preventing and countering violent extremism: The case of abdullah

azzam. Journal for Deradicalization, (37), 1-39.

Students also viewed