2
sustained that they were perhaps deserved a similar misfortune; to this they joined
follows of the Cabala, what they recognized in the numbers 11 and 19 (the hijackers
number) tied up symbols at the end of the world, xenophobic behaviours towards the
immigrants magrebins, spread of the fear and the insecurity (of the rest, primary
objective of the terrorism), stereotypes and prejudgments on the religion Muslim.
The present job means to introduce the phenomenon of the terrorism Muslim from a
geographic point of view, considering the territories that the most greater hotbeds of
crisis entertain, that are extended in almost all the Moslem world. The terrorism, in
how much violent action of an ideology, is become in this case a tool to the service
of the Islam; to his time, Islam doesn't point out alone a political idea but nationalist.
But not all the fundamentalists are terrorist,” that they do not exist good and bad
Muslim, but only practicing believers more or less, conceptual ladder has been
delineated one. Islam cannot be accused of indoctrinate to the violence toward who
it is not Muslim, rather than of to discriminate the women, from the moment that, a
Church not existing, every current has given various interpretations of the Koran and
the made right to deduce from the Book; for the most part, these tides are in conflict
among theirs that not with the Christian or Jewess doctrine. If it is true also what the
religion drives to the act and to the think human, is also true that the man has
3
invented the religion, not vice versa. The fundamentalism (or new - fundamentalism)
it was born in to period in which the colonization European was entering crisis, from
the moment that the “burden of the man white man ¹” did not have more reason than
to exist. The first movements of reform in the Muslim world were faces to a return
(salafiyya) to the origins of the Islam in the attempt to find means of redeem of
forehead to the cultural and technological backwardness regarding Europe. Through
the World wars, the bipolarity and the liberalization of the market oil, the salafiysm
has become jihads, or that is armed; twisting completion the concept of jihad, they
has formed an alliance with the binges of the extreme left, to oppose the new world
order survived to the Cold War. The terrorism Muslim derives from typical ideas of
the Nationalism and the fight of socialist class: of fact, both born concepts and
developed it in West. The result has been the development of a new ideology that
has found terrestrial fertile in the territories that from years they entertain wars and
conflicts because of a politics international incorrect. The terrorist net responsible of
the attacks verified him to New York, Madrid, London, Sharm El Sheik &َ'ا م!), it
foresees in almost all and five the continents, are “daughter” of the conflicts (past
and present) in Palestine, Cecenia, Afghanistan, Bosnia, Algeria, Kashmir, Iraq.
1. Cfr. SAID Edward W., Orientalism. European image of the east (tr. it), Feltrinelli, Milano, 2005
4
The terrorism “Islamic” it servants of one technical disowned to passes
movements of guerrilla: the attack kills. Although the Islam sentences the suicide in
how much only God can give and remove the life, some experts of theology Muslim
have emitted fatwa (sentences) favourable to these combatant defined “martyrs.”
The religion is the good pretext to do proselytism and demagogy: from the Crusades
of the Middle ² Ages to the war in the Balkans ³, religious faith has always been the
preferred motivation for to legitimate a conflict in front of the community. Without
wanting to put in doubt the religious fidelity of personages like Mohammed Atta or
Hawa Barayev, the religion doesn't push to look for the meaning of the life in the
death, but in the faith. When faith is put back in an ideology, can be prepared not
only then to kill, but also to die⁴.
2. Cfr. CARDINI Franco, Europe and Islam. History of a misunderstanding, Laterza, Roma - Bari, 2002
3. Cfr. RUMIZ Paolo, Masks for a massacre, Riuniti, Roma, 1999
4. In April 2006, the Delegation antiterrorism of the Committee European has adopted the proposal,
that should become beginning from the month of June active, to replace in the official documents
the definition “Islamic terrorism”, with “terrorism that invokes illegally the name of the Islam”. Cfr.
“The UE cancels the terrorism Islamic”, of Massimo Introvigne, published on the site
http://www.cesnur.org
5
1 The plurality of the Islam
To begin one bachelor thesis on the Islamic terrorism departing from the
Islam, it is inserted in a precise sketch. On one side it cannot be put aside by the
thought, from the weltanshaunng, from the history of the Islam that they are
degenerate in forms of violence. On the other side, the episodes of chronicle of the
last ten years they have brought to a vision monolithic and misleading of the
religion. To speak of the terrorism Islamic it is not possible not to start from the
Islam, departing from the presupposition that the Islamic religion doesn't exalt at all
the terrorism, as after all any faith. If its had to attribute to the Islam word an
adjective, I would choose “multicoloured”; it is constituted in fact from more
current, thought schools, legal schools, mystical orders, that they have overlapped to
they time to a cultural substrate millenarian.
When Muhammad began to later on preach to one mystical experience, in
the 610 a.C. approximately, the population of the Arabic Peninsula was
inhabited essentially from Semites to the North, tied up nomad to pagans and
astral cults to the Centre, Christians, Hebrews and animated to the South, and the
society was separated in family clans. The preaching of Muhammad didn't mark
only the beginning of a new monotheist faith, but it established the foundations for
the birth of a new civilization: from a fragmented population, whose laws
6
were represent from those of every single tribe, to a society where the bonds,
the social nets were not constituted by family ties anymore, of blood, but of faith;
where the norms, made to derive from the Koran (from the Arabic Koran, that
means both reading and preaching), the book what second the tradition has been
dictated to the Prophet by God, they were valid for everybody. In this way a
civilization that he were constituted it already overlapped to one existing,
reciprocally influencing themselves. The principal characters of the Islamic faith
concerned: the monotheism (Allah would be the Arabic transliteration of God the
same adored God, from Hebrews and Christians); the prophets, kept in the
motto consideration, since they have had to compare with the weakness human
(therefore they have conducted al jihad د*+ا), mainly Adam, Noël, Abram,
Mosè, Jesus, Muhammad, last and therefore the more important, since he has
received the last revelation; creatures ultra mundane, angels and jinn ,-ا
او +ّ ; the life in the Afterlife and the Final Judgment; the sacred books, above
all the Koran, the Sunna َ
ُا (Arabic term that it means way), what it picks up
meaningful episodes of life of the Prophet, the hadiths .ید /ا or said ٌلَْ , of
paradigmatic value, besides the Torah, the Pentateuch, David's Psalms, the Gospel.
Islam introduced as the last among the three religions monotheists, then the most
authentic.
7
Islam derives from an Arabic oral root that brings itself the meaning
of subjugation, to undergo to the wish of someone: the moslem starts again
completely to the will of God, but not with pliability and passivity. Islam is imam
مﻡإ, faith and ibadat تاد4ِ , duties. Way of living with passion, with religious
fervour it is own faith means not only to take care of the contemplative life, but
also that active, through five fundamental prescriptions, the five pillars: profession
of faith, shahada ةد*)ِ (“ there is no other god if not God, and
Muhammad is the envoy of God ُلُﺱَر ّ7ُﻡ ، 9ا َإ :َإ 9ا " ”); the ritual
prayer, salat ة<َ, that goes recited five times a day; the fast in the month of
Ramadan مْ=َا , ninth month of the Arabic lunar year, what it is concretized in the
abstention to eat, to drink, to smoke, to have sexual relations (and the intention of to
have them), to assume medicinal during the hours of the day; the alms of law,
zakat ُةآ?َا , that it's devolved for humanitarian or military purposes; the
pilgrimage, hajji @ُA7ا, at least once in the life to the Mecca, city considered holy
already from the societies pre-Islamic. It doesn't appear in the five pillars from the
moment that it doesn't deal with an obligation individual, ma a precept, the “sacred
war”, jihad ُد*+ِا, understood as a hour force of the soul, of the bodily, to defence of
his own faith.
The first Islamic societies, driven by Muhammad and subsequently from the
successors, the caliphs, founded the rules of civil cohabitation on these prescriptions,
particularly from the Koran, from which was recovered an ethical code, a sort
of abridged edition among what could be well and badly, the sharì’a َُی!'َّا .
8
It was not constituted never a Church as institution, neither a Pope was never
chosen, a character to which to be able to do reference. The Islam was branched in
two tides in the moment in which the problem of the succession was set to the death
of Muhammad: the Sunnites for Abu Bakr !,َْﺏ ُﺏَأ , faithful companion of the
prophet. and sciiti , that they advanced as caliph the prophet's son – in – law,
Aly BٌCِ4َ , and they repudiated the Sunna ّ
ُّا. The Islamic civilization had
knew one strong expansion, particularly under the Abbasid’s caliphate (VIII, X
sec. ) and with the Ottoman hegemony, up to the XVIII sec. In all these centuries,
the Islamic doctrine went overlapping itself, without imposing, to a origination
cultural substratum, systematizing itself as the water picks up her forms of the
container in which it is versed. Being also constituted as civilization, not only as
religion, the Islam was never, and it is not it even still, equal in all of his parts: a
territory extended from the Morocco to Indonesia, from Russia to central Africa,
what not it could make reference to a Church, to a Pope, but to the sacred books and
to the interpretation that was given from there by the “the Islam's doctors”, al ulemà
َﻡّ4ُ whose formation, belonged in turn to a context, geo-historical specific. The
Islam was knew to its inside different divisions, particularly between the X and
the XI sec., for controversies of order theological and ethical, to whose root was
9
the struggle for the control spiritual and storm. Also being very strong among
the Muslims the sense of community. word that could be translated with umma
ّﻡ/ُا, literally. “well driven group that comes to good destination”, from the same
root of imam, “the one what a guide”, nevertheless the Islam has always been
plural to its inside: for cultural reasons, finding itself in very different territories
among them and historical , dowry the divisions owed to the lack of a central
authority that pronounced it infallible. Also holding fundamental to deduce really the
inside divisions to the Islamic confession in the economy of a discourse on the
geopolitics of the Islamic Countries, I will confine me to list the fundamental tides:
1. The Sunnites, or orthodox, that they refer both to the Koran and to the Sunna,
and they constitute the most diffused tide;
2. The sciiti, which don't accept the Sunna and they believe that the
interpretation of the Koran is up to only to whom covers a certain role; its the
only current to have a sort of “clergy” to his inside, or the maullà. The
sciiti they practice you the cult of Aly and Fatima DE , respectively son –
in - law and daughter of Muhammad, and they are usual to celebrate
ceremonies where the practice of the martyrdom and the asceticism it is very
strong. To their it turns they divide him among: imamates
”duodecimani” called this way because they recognize and they revere twelve
imams (more one hidden, whom will arrive in the future); zaidites, whose cult is
10
more near to that of the orthodox ones; the Ismaelite, famous in the history for
the sect of the Assassins. The sciiti ones constitute the greater current in the
zone of the Ancient Persia, in particular in Iran.
3. The kharigiti جراGا or dissidents, that they practice strict norms much,
they condemn the luxury, the smoke, the gambling, and they think that
also one enslaved can be elect caliph or imam; moreover, it admits the
religious murder like political force. They are distinguished in: azraquites
favourable to the capital punishment, and the most moderate are ibaditi, which
sustain contrarily that alone the repentance is able to cancel the least serious
sins; these last ones are found generally in Oman, to Zanzibar, in the Island of
Djerba and some zones of Algeria.
4. . The yazitis ?ا ی نی , for the most Kurdish, they mix Islamic tradition with
those Manichaean, Nestorian, Assyrians.
5. Wahhabite نﺏها , sect risen toward the end of the XVIII sec., which were set
the problem of as to update the Islamic creed, through the salafiyya, or with
the return to the tradition of the ancient ones.
6. Sufi, mystical order, whose devoted they are given over to ascetic practices.
Of course, except the current Wahhabite, all the other have risen
around the XI, XII sec., they have had one history of theirs and they have reached
the XXI century. The inside splits, the expansion from an ocean to the other, the
different dominations, first Arabs, then Turks and Europeans and the different
juridical schools Sunnite related to the interpretation of the Fiqh :HIا , the
made right to deduce from the sharì’a they can give an image of the multi
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