Around the globe, it seems that the allure of radical Islam is fading. There are fewer cases of violent extremism and less support for such views on different media platforms. This is due in part to the work of governments worldwide, but also to counter-narratives shared by certain organizations and individuals.

Two notable organizations that have been influential in this respect are the Quilliam Foundation based in London (now closed) and the Al-Mawrid organization, operating out of Pakistan and Malaysia. Also, groups such as the Muslim Student Organisation (MSO), active across India, are continually running events and seminars to educate young people about the dangers of radicalism.

India has always worked hard to keep international terrorism at the forefront of global discussions. As the current chair of the G20, New Delhi has emphasized the threat of terrorism and its many forms.

However, at the United Nations, there is still uncertainty about the definition of terrorism and how best to fight it. This lack of agreement has been ongoing for many years. Countries often use vague language and can't decide between academic theories and practical policy actions, which are usually influenced by each country's own political goals.

Since the 9/11 attacks, New Delhi's warnings about the risks of terrorism have gained more attention. The truth is that India has suffered greatly from this lack of international agreement. Because the UN Security Council can't agree on how to fight terrorism, India has lost much in terms of economy and human life. Even today, Indian soldiers are losing their lives almost every week, especially in places like Kashmir.

The international community has mostly focused on security measures to combat terrorism. But this approach hasn't fully addressed issues like foreign fighters, the spreading of violent extremism, or lone-wolf terrorists. These ongoing challenges highlight the need for the stories that discourage radical Islam to continue being told.

Understanding the Narratives of Radicalism

Islam, along with its global community of believers, has recently faced severe criticism due to the extreme trajectories taken by certain Muslim organizations and the violent incidents associated with these groups. Although many Muslim scholars have refuted the notion that such radical ideologies stem directly from mainstream Islamic discourse, the reality is that these forms of extremism are often a direct outcome of the religious teachings propagated in madrasas, the policies adopted by Islamist political parties, and the sermons delivered by influential clerics.

Radical narratives, which are unfortunately sometimes equated with terror narratives, have been particularly pervasive in West Asian nations, Pakistan, and Afghanistan. Situated in close proximity to Pakistan, India has also had to grapple with the threat of extremism. Organizations from Pakistan such as Jaish-e-Muhammad (JeM), Lashkar-e-Taiyyeba (LeT), along with certain offshoot elements of Al Qaeda, have been actively disseminating radical ideologies within India.

In order to better comprehend the content of such radical narratives, it's essential to break down their key points. Here's a detailed elaboration of some of the core beliefs commonly found within these narratives:

1. The Call for a Khilafah: Advocates of radical Islam often espouse the establishment of a Khilafah, or an Islamist world government, as a religious duty incumbent upon all Muslims. They are called upon to strive in every conceivable way to actualize this vision. The notion of the Khilafah is symbolic of a global Islamic governance, transcending geographical and political boundaries to unite all Muslims under a single, supreme authority.

2. Unity of the Muslim Ummah: Radical narratives often emphasize that all Muslims, irrespective of their geographical location, form a single nation, bound by their duty towards Islam. This perception of unity, commonly referred to as the Ummah, promotes a sense of shared identity and responsibility among Muslims worldwide.

3. Preservation of Islamic Identity: These narratives assert that Muslims who diverge from strict adherence to Islam and its tenets are no longer considered Muslims, making them subject to punishment. This absolutist view leaves no room for interpretation or deviation, enforcing a rigid interpretation of faith and religious practice.

4. Punishment for Deviation: Radical narratives assert that polytheism, disbelief, and apostasy must be punished. This rigid viewpoint positions itself as the sole arbiter of faith, thereby delegitimizing any divergence from its strict interpretation of Islamic tenets.

5. The Call for Jihad: Such narratives frequently quote the Qur'an to support their claim that Muslims should wage war, or jihad, against oppression and injustice, whenever they possess the strength to do so. While jihad can refer to a personal struggle or "striving in the way of Allah", radical narratives often interpret it as a call to violent, armed struggle.

6. Denouncement of Western Democracy: Radical ideologies often vilify Western forms of democracy and the concept of nation-states. They argue that these political structures are inherently incompatible with Islam, thereby rejecting models of governance that emphasize democratic values, human rights, and individual freedoms.

7. Implementation of Shari'ah: If a Muslim government exists in a certain region, radical narratives argue that it should be obligated to implement the Shari’ah, or Islamic law, as is the case in Pakistan. The Shari'ah, as understood by these groups, is often a stringent interpretation of Islamic jurisprudence, which they believe should serve as the sole source of legal and moral authority.

These narratives demonstrate how radical ideologies can exploit religion to justify violence, create divisions, and propagate a narrow interpretation of faith. Understanding these narratives is a critical step in confronting and countering extremism. By recognizing the messages these narratives convey, it becomes possible to construct counter-narratives that advocate for peace, tolerance, and an inclusive understanding of Islam.

Countering the Narratives of Radicalism: A Deeper Look

The Al-Mawrid Institute, under the helm of its leader, Javed Ahmad Ghamidi—a prominent Pakistani scholar forced to flee first to Malaysia and subsequently to Australia due to attempted assassinations—has been actively campaigning to counter the narratives promoted by radical organizations. Ghamidi believes that the antidote to these radical narratives is not to advocate secular principles. Instead, he argues that they should be disputed within the context of religious injunctions. He offers a detailed, point-by-point refutation of radical narratives.

1. Islam's Message is Individual-Focused: According to Ghamidi, the essence of Islam's message is directed towards the individual. It aims to govern the hearts and minds of people. The guidelines it provides to society are also intended for individuals fulfilling their roles as Muslim rulers. Thus, it is unfounded to believe that a state also needs a religion, or that there is a need to 'Islamise' it. Ghamidi highlights the deeply personal nature of faith, arguing against the politicization of religious belief.

2. The Khilafah Misunderstanding: Ghamidi posits that 'khilafah' is not a religious term, nor is its global establishment a directive of Islam. He cites historical examples from the first century hijrah when celebrated Muslim jurists were present. During that time, two separate Muslim kingdoms— the Abbasid kingdom in Baghdad and the Umayyad kingdom in Spain—were established and remained in existence for several centuries. None of these jurists regarded this as being against Islamic Shari’ah. This is because no directive on this issue can be found in the Qur'an or the Hadith. Ghamidi's perspective debunks a significant radical narrative that distorts Islamic history.

3. Misconceptions of Nationhood: Contrary to what is generally understood, Ghamidi asserts that the basis of nationhood in Islam is not Islam itself. There is no directive in the Qur’an or Hadith suggesting that Muslims must become one nation. Rather, what the Qur'an emphasizes is that all Muslims are brothers to one another (49:10). The bond between Muslims is not based on nationhood; it is instead grounded in brotherhood.

4. The Limitations of Human Judgment: Ghamidi acknowledges that polytheism, disbelief, and apostasy are grave crimes. However, he emphasizes that no human being has the right to punish another for these crimes. This right belongs to God alone. Only He will administer punishment for these crimes in the Hereafter, and in this world, it is He who does so if He so intends.

5. Understanding Jihad: Ghamidi explains that the directive of jihad given by Islam is a war for the cause of God and should not disregard moral restrictions. Ethics and morality supersede everything, even in matters of war and armed conflicts. God does not permit Muslims to deviate from moral principles. As such, jihad can only be waged against combatants, reflecting a commitment to ethical conduct even in warfare.

6. Embracing Democracy: Ghamidi states that the Qur’an, centuries before the thinkers of the present age, declared: "The affairs of the Muslims are run on the basis of their mutual consultation (42:38)." This means that an Islamic government would be established through consultation, everyone would have equal rights in this process, and any decision made through consultation could only be undone through consultation. Each individual would become part of the consultative process, encapsulating the essence of democracy.

7. Implementing Shari'ah: Ghamidi contests the often-repeated demand for Muslim governments to implement the shari’ah. He believes this notion is misleading because it implies that Islam has given the government the right to forcibly implement all directives of the shari’ah on its people. In reality, neither the Qur'an nor Hadith grants this authority to any government.

Ghamidi's counter-narratives offer a profound insight into a more peaceful and tolerant interpretation of Islam, one that is often overshadowed by the more sensationalist and harmful radical narratives. His work is a crucial step in the struggle to counter the influence of radicalism within the global Muslim community.

Various organisations around the world are actively working to counter the narratives of radical Islam, two of them being the Muslim Student Organisation (MSO) of India and the now-defunct Britain-based Quilliam Foundation. These groups are adopting a myriad of strategies and platforms to challenge radical ideologies and foster a more inclusive understanding of Islam.

Muslim Student Organisation: Leading the Way in India

The MSO, with its strong Sufi inclinations, has made a name for itself in the battle against radicalism. Established as a counterweight to the radicalism disseminated by groups like the Student Islamic Movement of India (SIMI) in the late '70s and early '80s, the MSO has grown into a widely recognized and influential organization among Indian youth.

The organization focuses on alerting young people to the distortions of Islamic thought perpetuated by radical groups, who manipulate religious interpretations to create violent and anti-state actors. Through an array of seminars, discussions, and workshops, the MSO seeks to illuminate the realities of these distorted messages and expose their harmful effects.

A significant aspect of the MSO's approach involves spotlighting the rich Sufi heritage of India. The organization believes that through this exploration, it can inspire young people to pursue a path of religious moderation and live socially responsible lives.

MSO's chairman stated in an interview with India Narrative, “We have combated extremism equally extremely. Sufism is the soul of our thoughts and practice. With Allah’s grace, our network is growing very fast in India, and youths connected to us are making progress in fields like education, technology, and public life. You can yourself see how radicalism and its proponents have receded in recent past.”

The Quilliam Foundation: A British Beacon of Counter-Extremism

Across the globe in Britain, the Quilliam Foundation, until its liquidation in 2021, was wholeheartedly dedicated to producing and disseminating discourse countering extremism. The foundation has contributed to a wide variety of initiatives, including publishing a practical guide to counter extremist propaganda online.

Several authors associated with the foundation have written popular books on the subject, one notable example being 'The House of Islam: A Global History' by Ed Hussain. The Quilliam Foundation's establishment in 2007 was spearheaded by Ed Husain, Maajid Nawaz, and Rashad Zaman Ali, three former members of the Islamist group Hizb ut-Tahrir. The foundation was named after Abdullah Quilliam, a 19th-century British convert to Islam who established Britain’s first mosque.

The Quilliam Foundation presented a vital counter-argument to radicalism by emphasising that Islam is a faith, not an ideology. In other words, they strongly proclaimed that "Islam is not Islamism." The foundation further argued that "Islamists are extreme due to their rigidity in understanding politics."

Throughout its operation, the Quilliam Foundation stood firm against any Islamist ideology and championed freedom of expression. Their efforts served as a testament to the importance of dialogue, education, and understanding in the fight against radicalism.