Why the resurgence of beheading in Islam?

Reuters

American journalist Steven Sotloff as seen in a Aug. 27, 2014, video of the decapitation of fellow reporter James Foley. The Islamic State of Syria and Iraq said on Sept. 2, 2014, that it had beheaded Sotloff.

Article Highlights

  • What we are seeing now is not the natural evolution of Islam, but rather the result of decades of Saudi-fueled hatred.

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  • How can decades of well-funded radicalism be undone?

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The SITE Intelligence Group, a subscription service which provides the best coverage of jihadi chat forums and media, has now posted the video of ISIS beheading captive American journalist Steven Sotloff, whom ISIS had threatened to execute in the wake of its beheading of James Foley. To my untrained eye, it’s unclear whether Sotloff had been executed immediately following Foley, with the video only released now, or whether it is a fresh video. That said, the rash of beheadings that began with the murder of Wall Street Journal reporter Daniel Pearl in 2002 and continued through the Iraq war, certainly renews focus on the practice and radical Islamism.

Almost a decade ago, while I was editing the Middle East Quarterly, I published an insightful article by Timothy Furnish entitled, “Beheading in the name of Islam.” While some more radical Islamic advocacy organizations like the Council on American Islamic Relations (CAIR) and the Islamic Society of North America (ISNA) bend over backwards to obfuscate the links between such acts of violence and religion, the truth lies in the interpretation of religious texts espoused by more radical elements.

Furnish explains, “Sura (chapter) 47 contains the ayah (verse): ‘When you encounter the unbelievers on the battlefield, strike off their heads until you have crushed them completely; then bind the prisoners tightly.’” He then explains the history of the exegesis:

The famous Iranian historian and Qur’an commentator Muhammad b. Jarir at-Tabari (d. 923 C.E.) wrote that “striking at the necks” is simply God’s sanction of ferocious opposition to non-Muslims. Mahmud b. Umar az-Zamakhshari (d. 1143 C.E.), in a major commentary studied for centuries by Sunni religious scholars, suggested that any prescription to “strike at the necks” commands to avoid striking elsewhere so as to confirm death and not simply wound…

Literalism with regard to the interpretation of this passage was re-introduced in relatively recent times:

In his Saudi-distributed translation of the Qur’an, ‘Abdullah Yusuf ‘Ali (d. 1953) wrote that the injunction to “smite at their necks,” should be taken both literally and figuratively. “You cannot wage war with kid gloves,” Yusuf ‘Ali argued… Perhaps the most influential modern recapitulation of this passage was provided by the influential Pakistani scholar and leading Islamist thinker S. Abul A’ la Mawdudi (d. 1979), who argued that the sura provided the first Qur’anic prescriptions on the laws of war. Mawdudi argued, “Under no circumstances should the Muslim lose sight of this aim and start taking the enemy soldiers as captives. Captives should be taken after the enemy has been completely crushed.”

What is striking to me with regard to the evolution of interpretation is how it has hardened with time. For that, the world has no one to blame but Saudi Arabia which has, for decades, done everything possible to distribute the Yusuf ‘Ali interpretation of the Koran which, thanks to Saudi Arabia’s generous subsidies, remains perhaps the most widely-available version of the Koran not only in the English-speaking world, but across the Sunni world as well.

Bernard Lewis, the greatest living historian of the Middle East, once made the following analogy:

The Wahhabi branch of Islam is very fanatical, to the extent of being totally intolerant, very oppressive of women, and so on. Two things happened in the 20th century that gave Wahhabis enormous importance. One of them was that sheikhs of the House of Saud, who were Wahhabis, and their followers obtained control of the holy places of Islam — Mecca and Medina — which gave them enormous prestige in the Muslim world. And second, probably more important, they controlled the oil wells and the immense resources those gave them. Imagine that the Ku Klux Klan gets total control of the state of Texas. And the Ku Klux Klan has at its disposal all the oil rigs in Texas. And they use this money to set up a well-endowed network of colleges and schools throughout Christendom, peddling their peculiar brand of Christianity. You would then have an approximate equivalent of what has happened in the modern Muslim world.

What we are seeing now is not the natural evolution of Islam, but rather the result of decades of Saudi-fueled hatred. Many Saudi officials may have recognized that their financing of radical Islam has gone too far and may seek a more productive role—especially vis-à-vis unrepentant Qatar—but it is important to recognize that interpretations have changed over time to allow the murders within ISIS to justify their cruelty and crimes in Islam.

The question which both Muslims and non-Muslims must then answer is: How can decades of well-funded radicalism be undone? It’s not going to happen with Oval Office pronouncements, art therapy, or snake-oil deradicalization programs. It will happen with a concerted, decades-long, well-financed operation to change hearts and minds. That investment, alas, must come from within the Islamic world. Saudi Arabia has yet to put its money where it mouth is and, regardless, no country other than perhaps Morocco appears ready to give the promotion of moderation beyond its borders a serious try.

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