Концепция подобия исламистов анархистам в современной террорологии

Abstract

In this article the author considers the concept, which has recently appeared in modern terrorology. A number of authors prove that modern Islamist terrorists are similar to anarchists. Professor Gelvins article situates al-Qaeda and similar jihad movements within the category of anarchism. They have long been associated with bombs and outrage and acts of violence that it causes desire to draw parallels between the anarchists of the nineteenth and twentieth centuries and contemporary terrorists. The leaders and adherents of al-Qaeda prefer action without ideology. Their struggle against the model of western government, their lack of programmatic goals, their pursuit of violence for its own sake, their use of highly decentralized structure, semi-autonomous cells all these factors align al-Qaeda with the type of movement that historically had nothing to do with Islam: anarchism. Like other anarchist movements, al-Qaeda is reactive. It focuses its activity solely on resisting. Al-Qaeda considers actions of West an intrusion of the alien order, which is against preserving the culture and lifestyle of their homeland, so its members believe to be in the condition of struggle. And unlike other movements al-Qaeda does not cog within the international state and economic systems. Rather, it wars with the Western system. Other researchers cautiously consider such a point of view. They criticize some positions, address to historical facts. Orthodox Islam considers government to be the basic component of the social organization, which has been a gift to the humankind. It does not abide anarchy. The extremists and great majority of Muslim scholars may be deemed to agree on the necessity of government for the Muslim community. There are insignificant disagreements on a number of opinion such as whether Islam prescribes the legitimate institutions of government, whether the primary function of Islamic government is to uphold and enforce the Sharia or Islamic law, and whether the officials of Islamic government must have specific moral, intellectual, or unusual qualifications. The task of the author of the article was the analysis and criticism of weaknesses of this concept. The author considers that this predictive judgment has been formed prematurely.