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The good news is that at last a Muslim admits to non-Muslims that Muslim terrorists who kill non-Muslims in the name of Islam are …. Muslim. Muslims might say this in Arabic to fellow Muslims, praising the “martyr” for his actions, but they don’t often say it in English. Or rather in quasi-English, for the bad news is that the message is hidden in a prose so clotted it is little better than the taqiyya we’re used to. Mohammad al Hussaini at Harry’s Place, a site still desperate to see the good in Islam:
Following the bloody drama played out on her streets, like London before her, Boston now faces a stark reckoning with the reality of terrorism at the hands of young, home-grown Muslim men. Like the carnage the day after London’s victorious Olympic bid in 2005, the attacks last week juxtapose the backdrop of cultural plurality and fraternity through sport, with terrorist expression of grievances by the murder of children, women and ethnic minorities.
In the multivariate regression analysis of the colluding risk factors behind the motives for the young men, it would appear obvious that entirely to exclude Islamic belief as a partial contributor does not fit the empirical data of similar attacks elsewhere.
Tell it like it is.
It is highly unlikely that the Chechen boys were scholars of the Quran, any more than bungling Faisal Shahzad, the Pakistani-American Times Square bomber. As with Lee Boyd Malvo, the junior understudy of the Washington sniper, John Allen Muhammad, the “bunch of guys” male dynamic of dominant older, and weaker younger sibling likely interplay for the Tsarnaev brothers with a complex array of other personal determinants, from familial disaffection to the rage of young men. In security conference contexts where I teach, colleagues at the Defence Academy of the United Kingdom andGeorge C Marshall European Center for Security Studies sift and explore the multifaceted underpinnings that led to the internet self-radicalisation of 16 year-old schoolboy, Hamaad Munshi, and the suicide bomb plot by Bristol student, Andrew Ibrahim.
However, the cantus firmus girding the riotous fugue of all these painful and shocking narratives is a common seeking after authenticity, purity and honour – certainties alluringly provided by simple and potent radicalised readings of God’s holy writ. And it is at this locus of challenging and reclaiming the jihadists’ claims to authenticity and truth that a significant part of the ideological struggle against religious extremism must take place.
I think this means that they were Muslims. However, my cantus firmus is regressing and has gone off a cliff.