Instructor comments
Naif,
This essay sustains in-depth inquiry into questions at issue within the discourse community, making an argument about ISIS’s dangerous impact on the world, and especially on the entire Muslim faith. This draft is already in strong shape, and I think it’s the best I’ve seen from you. The paragraphs create a clear line of reasoning, the topic sentences are strong, and the prose style enhances the argument. Really terrific work!
As you revise, I have two small suggestions to get this paper to the next level. First, while I think you do a good job summarizing your sources, I want to see if you can add a little more interpretation of your own in between the examples. It’s fine to quote Wood throughout—especially since you do so delicately, and you don’t borrow his opinions—but I want to see more of your own opinions, or at least, reactions to Wood and the other authors you cite. Since you refer to the implications on the Muslim faith, you could use some of your personal experiences as an example, if you’d like. Not a whole lot, but some could add another dimension to your argument.
Secondly, I think the heat of the argument is the implications ISIS has on the entire Muslim faith. The enthymeme right now is broad and borders on the obvious (of course no one would disagree with your claim), but if you were to focus more on the implications to the Muslim faith, the essay could find more focus and get further away from too much summarizing and reliance on the Wood article.
Again, this is really great work. As usual I can see the tremendous amount of time you’ve put in, but in these last two essays I’ve seen your writing really improve.
The Vexing Problem Known as ISIS
The idea of the menace known as the Islamic State, or ISIS. Many people want to know who or what ISIS is and what it stands for? The end goal of this group is highly dangerous, and it is part of a larger nightmare envisioning destruction, death and subjugation to non-Muslims and Muslims alike. As a fanatical religious group ISIS is bent upon fulfilling prophesy. As such, they see their mission as almost being suicidal because they recognize the fact that the numbers, in terms of military might, are against them. This should be cause for even more concern because it goes well beyond the inference that ISIS has nothing to lose here on earth. Equally as disheartening is the damage that ISIS has caused to the entire Muslim community. Subjected to racist baiting and caste in a shadow of suspicion and stereotyping, the actions of ISIS serve to reinforce Islamophobia. (More good Language) What the world outside of the region in which ISIS operates does not understand is that all Muslims are equally in peril because most do not measure up to their radical and wholly distorted dogma. Even other Islamic groups who share similar beliefs are wary of ISIS. The fact is that most Muslims throughout the world conduct their lives in peace and curry no notions of wreaking havoc upon the world. Yet the outcome of the destruction committed by ISIS remains as obfuscated as the group itself. (Great opinion paragraph)
If by chance a conversation were to begin concerning the Islamic State chances are that most, if not all, people would not know anything about this large group of religious extremists that we off-handedly (Good use of the word off-handed to describe this.) refer to as terrorists. It would seem this is also the case for America’s military leaders, as well as the President, one high-ranking military official virtually admitted in public that most within the rank and file of the military have yet to figure out the appeal of the Islamic State, while President Obama, in his best political pontification but without a shred of intimate knowledge on the issue, referred to them in terms of not being Islamic at all and that they were the lesser of al-Qaeda (Wood, 2015). (Nice Language) However, the American military, as well as the country’s President, understand full well that ISIS is not a terrorist organization that resorts to making hollow threats; they understand full well that ISIS is an effective military force which has proven its ability at overtaking vast areas of the Middle East, “The group seized Mosul, Iraq, last June, and already rules an area larger than the United Kingdom” (Wood, 2015). The fact is astonishing given that al-Qaeda has yet to enjoy such success, if the group ever will. ISIS ruling over such a large piece of geography also flies in the face of the views expressed by President Obama, and the military’s befuddlement is equally as disconcerting given the fact that ISIS is, in fact, a major world threat.
The Islamic State, also referred as the Islamic State of Iraq and al-Sham (ISIS), was actually born, not from the rubble of the war in Iraq, but somewhere in history, “the fighters of the Islamic State are authentic throwbacks to early Islam and are faithfully reproducing its norms of war” (Wood, 2015). The overt purpose of ISIS is geared towards fulfilling Islamic prophesy, meaning that its aims are to turn the clock back to the 7th century when Islam was a major force throughout the Middle East and then to continue their jihad, in this case “holy war,” until Allah, or God, calls for the end of the world (Wood, 2015). There is no equivocation, ISIS sees its mission as solely based upon its own interpretation of the Koran and here in the West its mission, as well as its methods, is in parts equal to Adolph Hitler’s Nazi party and those of a rabid dog. While Hitler’s doctrine was spelled out in his manifesto Mein Kampf, ISIS takes its manifesto from the words of Prophet Mohammed and the Koran and they misunderstand it. One of ISIS’ guiding principles is takfir, which refers to excommunication. In the Islamic faith takfir is a very serious, if not deadly, issue and ISIS views it quite indiscriminately, “Following takfiri doctrine, the Islamic State is committed to purifying the world by killing vast numbers of people” (Wood, 2015). (Really nice summarizing and weaving in of Wood’s article. This definitely strengthens the argument.) Even other Muslims are not safe from the destructive path of ISIS, as most who are Islamic and do not closely follow the brand of faith ISIS preaches are viewed as apostates and subject to the same fate as most nonbelievers: they are summarily beheaded (Wood, 2015).
The doctrine of takfiri is quite important to this case because of implications it holds to the entire Muslim faith. Takfiri is a threat to perhaps the majority of Muslims in the world because they either do not practice the same type of faith as does those who are part of ISIS, or its supporters, or those who do not practice Islam at all. (The argument is strongest when you write about the implications for the entire Muslim faith.) To members of ISIS the world is filled with either infidels or apostates and it is their mission to make the effort to rid the planet of the scourge. Whether one chooses to view ISIS as fanatical or extreme, the fact remains that it is strictly following Islamic precepts, making those within the group wholly Muslim. But there is an elitist quality in that no other type of Islamic practice measures up to their beliefs, making takfiri an extremely dangerous reality to the majority of Muslims living throughout the Middle East. For example, organizations such as the Muslim Brotherhood and Hamas have for years been involved in national politics as well as the international stage, particularly at the United Nations in the case of Hamas. Under the doctrine of takfiri, both the Muslim Brotherhood and Hamas have committed acts of apostasy and are then subject an extremely grisly death (Wood, 2015).
ISIS’ wholesale fatwa—for purposes here the meaning refers to a pronouncement of death—has caused other Islamic nations in the region, such as Saudi Arabia, Egypt and Jordan, to respond through military means. (Good transition) Their purpose is to disrupt the ISIS stronghold that now exists in areas located throughout Syria and Iraq, areas ruled by ISIS central authority which is now recognized as being run as a caliphate. The caliphate is central to the motivations of ISIS because its existence is another step closer to fulfilling Islamic prophesies (Wood, 2015). A caliphate can be described in both political and religious terms, “The caliphate…is not just a political entity but also a vehicle for salvation” (Wood, 2015). The importance to ISIS in terms of establishing a caliphate cannot be overstated because it is the primary reason why the group has enjoyed increasing numbers of recruits for its old-world jihad. People have travelled from various countries in Europe as well as North and Australia in order to do battle, precisely because of the fact that a caliphate had been established, “One of the Islamic State’s less bloody videos shows a group of jihadists burning their French, British, and Australian passports” (Wood, 2015). As may be surmised, the head of the caliphate is the caliph who, in the case of ISIS, acts as the strong-man in charge of all insurgent activities as well as de-facto Islamic ruler. Without the caliph proclaiming the existence of the caliphate the uprising that continues today might have well fizzled out (Wood, 2015).
As might be imagined ISIS must be stopped because failing to do so holds dire consequences, not only in terms of the growth of this group of fanatics, but also because they pose such a great risk to the world. (This enthymeme seems to broad and obvious (who would disagree that ISIS must be stopped or that they pose a greak risk to the world?) Maybe you can make it more specific, perhaps to do with the implications it holds to the entire Muslim faith.) By establishing the caliphate ISIS has inspired new generations of fighters to join their apocalyptic cause. With the weight of religious zealotry and fanaticism guiding them ISIS rules with an iron fist and leaves death and destruction wherever the group exists. Until the end of all things, those within ISIS see the world filled by bloodshed, slavery and subjugation, similar to the Khmer Rouge which was active in Cambodia from the later 1960s until the mid-1990s. However, the only modern-day equivalent to ISIS is Boko Haram, the Nigerian Islamic terrorist group responsible for the kidnappings of hundreds of school-aged girls as well as mass killing of thousands of Nigerians. The purpose of Boko Haram is a mirrored reflection of ISIS, but it must first establish a caliphate and without the appropriate military response Boko Haram may well succeed (Alter, 2015). (This is unclear. Does Boko Haram also want to establish a caliphate or do you mean ISIS?) The costs of waging military campaigns against either group is nothing in comparison to the costs of lives, cultures and freedoms that would be left in unmarked shallow graves, the rubble of historical artifacts and the enslavement of those not sharing in such dangerous, antiquated beliefs. ISIS, as well as Boko Haram, are a stain on the Islamic faith that, similar to Germany and Japan after World War II, will take decades to overcome.
In fact the damage to the Islamic faith that has been caused by ISIS, as well as other fanatical groups, almost seems irreparable. (There’s a lot of heat in this. Channel this into your entyhememe) While the majority of Muslims are adherents of peace, they too seemed brandished as at least being complicit to the cause of ISIS. As such, Muslims are grouped together as if they follow in lock-step to the dogma of extremism, but it may be surprising to learn that most Muslims actually do have a mind of their own and choose to practice their faith as they see fit, which even includes not practicing at all (Hamid, 2013). The damage to Islam caused by groups such as ISIS can be summed up in one word: Islamophobia. The actions of ISIS, Boko Haram and al-Qaeda have caste a pale of suspicion and hatred towards all Muslims, and since the tragic events that occurred on September 11, 2001 it are somewhat easy to understand why. But Islamophobia has permutated into a form of racism that stereotypes all Muslims, and people suspected of being so, as terrorists or their sympathizers. But like other religions, the Muslim faith is practiced in various ways and sometimes people born into the Muslim faith have no particular interest in religion at all, “Most Muslims, like people of any faith, are born into their religion. They then evolve their own relationship with it, their own, individual, view of life, their own micro-religion, so to speak” (Hamid, 2013).
Yet the damage caused to the Islamic faith by extremist groups such as ISIS has allowed for a decrease in religious liberties for peaceful Muslims living throughout the world. For example, in the United States the city of Manhattan denied a request to build a proposed Islamic Cultural Center nearby the area where the Twin Towers once stood, and the Swiss government placed a ban on minarets, a tall spire with a crown that has traditionally been a part of a mosque structure for centuries (Hamid, 2013). As stated previously, the fear caused by violent extremism has resulted in a precipitous rise in racism directed towards Muslim people throughout the world. (Does this hurts non-Muslims too? Are there groups of people who may appear to be Muslim that face the same prejudice?) While a person sitting across another may be Muslim it almost seems reflexive that the Muslim will be viewed with suspicion, if not alarm. The Muslim, no matter their religious proclivities, represents Islam in its entirety. They cease to be an individual and instead become an al-Qaeda operative or ISIS extremist, because that is the way of all Muslims, “Islamophobia, in all its guises, seeks to minimize the importance of the individual and maximize the importance of the group. For individuals are undeniably real. Groups, on the other hand, are assertions of opinion” (Hamid, 2013).
The recent attack of the French satirical magazine Charlie Hebdo, responsible for the deaths of 12 individuals, is an example of how racist sentiments towards Muslim people seem almost self-perpetuating. The reason for the attack had to do with the magazine publishing various comic representations of the Prophet Mohammed, which may be considered as something of a slight or even slanderous to many Muslims, but is cause for jihad by extremists. Since 9/11, the magazine has published a number of cartoons of the Prophet Mohammed even under protestations by local Islamic groups and even the French government (Krule, 2015). Those who worked for the magazine were perhaps fully aware that many of the Muslim faith believe that it is forbidden to depict likenesses of the Islamic prophet thus Charlie Hebdo had, in effect, resorted to baiting Muslims and inviting the more extreme among them to act. (Talk about the difference between baiting extremists and baiting all Muslims, and your opinion as to how the cartoons were interpreted by Muslims.) The point to this line is not to delineate the freedoms of the press or of expression, but is to show that one thing leads to another. (good interpreting) A consequence of such baiting is that people may end up hurt or may die, especially when there are such volatile forces willing to act in such violent ways.
But the tragedy that occurred in France is just one example of Islamophobia that leads to somewhat catastrophic consequences. In 2006, the magazine published a satire to a movie entitled Innocence of Muslims. The movie was made by a convicted felon in the United States who paid people to act out scenes having nothing to do with the Islamic faith and then over-dubbed the dialogue that ridiculed the Prophet Mohammed. After posting his movie on YouTube, a person in Virginia, who was reported to be an anti-Muslim activist, translated the film into Arabic and sent a link to confederates in Egypt (Krule, 2015). The Charlie Hebdo satire on this movie depicted the Prophet Mohammed in a state of undress posing in a pornographic manner. Both the movie and magazine cartoons resulted in wide-spread rioting in Egypt as well as in areas throughout the Middle East. The intent of both parties can only be surmised as being quite racist because they reinforce the stereotype that Muslims are rabid animals who are bent on violence and destruction. One action on the part of such racists inspires a reaction from a minority of the Muslim faithful; many of whom taking no part in extremism yet were compelled to lash-out in destructive ways.
Of the approximately 1.6 billion Muslims living in the world today, in relative terms only a handful could be considered violent extremists. That does not other hard-line groups do not exist within Islam, but it does mean that the numbers of violent fanatics are not as large as what may be feared by people outside of the Muslim faith. One such group, who similarly believes in the Islamic prophesy concerning the apocalypse, “This strand has proved appealing to many Muslims cursed or blessed with a psychological longing to see every jot and tittle of the holy texts implemented as they were in the earliest days of Islam” (Wood, 2015). This particular group is known as Salafis, who are bent upon seeing the end-times but have no taste for jihad in order to get there. Salafis are equally as committed to the notion of Islamic expansion, or Dar al-Islam, and once achieved have no problems with resorting to slavery and other medieval practices. However, Salafis believe that groups such as the ISIS act against the tenants of Islam, “The times of the Prophet were a time of great bloodshed…and he knew that the worst possible condition for all people was chaos, especially within the umma [Muslim community]” (Wood, 2015). (Try to take this further, don’t just rely on Wood)
The actions of ISIS and like groups have in effect splintered the world-wide community of Muslims which has naturally caused most Muslims to live under fear, confusion and, in some instances, chaos. To the Salafis way of thinking the actions of ISIS, which continues to spread undue dread and chaos throughout the Muslim world, is forbidden by the Prophet Mohammed, regardless of the fact that they agree with the dogma purported by ISIS “Quietist Salafis are strictly forbidden from dividing Muslims from one another—for example, by mass excommunication” (Wood, 2015). Also to the Salafis it is not necessary to live under the rule of a caliph, rather living righteously as a Muslim may be interpreted as meaning to hold allegiance to a contract based upon Islamic principles, no matter where people of faith may be. To Salafis it is far more advantageous to tend to one’s personal self in anticipation of the end-times, “Quietist Salafis believe that Muslims should direct their energies toward perfecting their personal life, including prayer, ritual, and hygiene” (Wood, 2015). While those amongst the ranks of ISIS would agree, they differ greatly when justifying a means to an end. (Are there other Muslim groups similar to Salafis that aren’t mentioned in Wood’s article?)
As evidenced by the example of the Salafis, there are various ways in which the Muslim faith is practiced and even in such cases of fundamentalism, or even with certain groups who also believe in the theological underpinnings of ISIS, none of this is violent or deserving of the harsh rebuke that is focused on an entire religion. Abdullah Ibn Abbas, a contemporary as well as companion to the Prophet Mohammed, reported spoke to Islamic radicals existing during time, condemning them for inciting the majority of Islamic faithful for what this small group judged as being wrong, “Dissent itself, to the point of bloodshed or splitting the umma, was forbidden” (Wood, 2015). Yet, both are part of the designs of ISIS, a group of extremist fanatics who see it as their foresworn duty to destroy the enemies of Islam, no matter who they may be. Perhaps one of the most insidious aspects of ISIS is that the group welcomes the opportunity to be martyred on the field of battle against its military opponents. To such fanatics it was written long ago as part of the apocalyptic prophesies that were laid out centuries ago. It is time for the forces of the free world to oblige ISIS, so that we all can begin to heal and much of the world may live without such menace.
In conclusion, it seems quite evident that ISIS is not only a danger in the region where they are most active, but to the world-at-large as well. ISIS believes that it is fulfilling Islamic prophesy regardless of the costs to well over a billion Muslims throughout the world as well. The goal is quite simple to ISIS: to kill, enslave and subjugate all nonbelievers and those who do not practice the Muslim faith according to their woefully distorted beliefs. The return of the caliphate serves to embolden their actions as it also became a highly effective means of recruiting increasingly more sociopathic zealots to their cause. The damages caused by ISIS extends well beyond the use of violence and intimidation, reinforcing Islamophobia and racist beliefs which only serves as a means to distort perceptions concerning over a billion peaceful people. (Good language) The battle against ISIS has been taken up by various Islamic states throughout the region and this group of dangerous fanatics has even earned the ire of other, equally zealous Muslims who have no quarry with the use of violence. The amount of chaos and disruption, not to mention death and destruction, committed by ISIS serves as a herald for nations to rid the world of this menace.
References
Alter, C. (2015, January 15). Why Charlie Hebdo Gets More Attention Than Boko Haram. https://blackboard.uoregon.edu/bbcswebdav/pid-8714596-dt-content-rid-15577453_1/courses/201403.36700/Why%20Charlie%20Hebdo%20Gets%20More%20Attention%20Than%20Boko%20Haram.pdf
Hamid, M. (2013, March 18). Mohsin Hamid: ‘Islam is not a monolith’. Retrieved from http://www.theguardian.com/global/2013/may/19/mohsin-hamid-islam-not-monolith
Krule, M. (2015, January 7). Charlie Hebdo covers: Religious satire cartoons translated and
explained. Retrieved from http://www.slate.com/blogs/browbeat/2015/01/07/charlie_hebdo_covers_religious_satire_cartoons_translated_and_explained.html
Wood, G. (2015, March). What ISIS Really Wants. Retrieved from
http://www.theatlantic.com/features/archive/2015/02/what-isis-really-wants/384980/
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