Introduction
The middle East is demographically diverse, with a population of over 400 million people in the countries that are geographically placed in the Middle East. The populace ascribes to different cultural and religious affiliation, although the Islamic culture and religion are supreme in most countries. However, many prevalent world religions originated from the Middle East, that is, Christianity, Judaism, and Islam, although these religions are now concentrated in individual countries. Therefore, Islam is the main religion practiced in middle east countries because most of the countries have Islam as the state religion. The middle East is considered as one of the most religiously diverse parts of the world, seeing that the different countries practice different religions from West Asia extending to African countries such as Egypt which are considered to be part of the middle east region. In total, there are 17 countries in the extensive middle East. The most populated countries in the Middle East include Iran, Saudi Arabia, Turkey and Yemen with each of these countries having a population of over 20 million people, although Iran has a population of over 80 million people in 2019 making it the most populated country in the Middle East (Dudley, 2018) .
On the other hand, countries such as Qatar, Kuwait, and Oman are some of the least populated regions with one to two million people in these countries. However, the population of Qatar in recent years has been on a spike, increasing at a higher rate than any of the larger populated countries. With the large population in the region, it is home to some of the world most populated cities such as Cairo in Egypt, Riyadh in Saudi Arabia and Istanbul in Turkey (Toft, 2005) . Economically, the region has different countries on the extreme sides of the economy. While some countries such as the Saudi Emirate being wealthy due to the strong economy fueled by oil, some of the countries are struggling as third world countries with millions starving and living in deplorable conditions.
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Given the diversity of the region, the cultural and somewhat religious affiliation of the people in the area has been a movement dreaded by the world after many cases of terrorism cropping from groups formed in the Middle East. The Middle East has created headlines for all the wrong reasons in the wake of world infamous terror groupings such as the Al-Qaida, Taliban, and the ISIL. In perspective, these terrorist groups and Boko Haram of Nigeria were estimated to have caused the death of over 10,000 people in 2017 alone according to the Global Terrorism Index 2018 statistics. Primarily, the jihadist terror groups of the Middle East are estimated to be responsible for over half of the world terrorist deaths and acts of terror. In the past three years, the most intolerable and notorious terrorist group has been the Islamic State of Iraq and Levante, whose official name is the Islamic State. The Islamic State alone accounted for around 4,700 deaths in 2017 alone, making it the most notorious terrorist group that orchestrated organized and targeted terror activities around the world (Dudley, 2018) .
While groups such as the aforementioned seem to be orchestrating the most notorious terrorist attacks, it is paramount for researchers to understand the personal and individual role of people used by the terrorist groups as mercenaries to carry out terror attacks. The jihadists groups, in this case, use radicalized youths, mostly young men, to plant bombs and carry self-detonating bombs as suicide bombers (Hodges & Nilep, 2007) . It thus creates a complex theory to understand the personal radicalization process and reasons that force people into beliefs that are ridiculous to people who have no idea about radicalization and the religious connotations that these people mask themselves behind. The Islamic State, the Al-Qaida, and the Taliban all affiliate themselves with the different Islamic faiths, indicating that the religious and cultural role of radicalizing and influencing terrorism in the Middle East ( Hellmich, 2012) . Ideally, other than these three main terrorist groups in the Middle East, there are hundreds of other small groups that orchestrate bombings and assassinations in Syria, Pakistan, Somali, and Afghanistan. The Somalian based, Al-Shabaab is one of the notorious Islamic based terrorist group killing people in the Somali capital Mogadishu, Uganda, and Kenya in different incidents of terror attacks.
The terrorist acts of these and other small organizations are a problem to the world, with many countries forces to issue travel bans and sanctions to some middle East residents and countries over the dangers the groups pose (Israeli, 2014) . The problem has created political tensions in some places because of sinister correlation between politics and the strength of the terrorist groups, especially because most of the terrorist groups have branched from within the governments of places like Iraq and Afghanistan. Additionally, there are traces of international cooperation between these established militant groups through financial and logistical help to orchestrate organized crimes ( Moghaddam, 2008) . Sometimes, governments have been at the forefront of commissioning organizations, financing them, and later the groups detach and join a militant terrorist group. The issues raise a lot of political tensions across the globe and target economies such as the US have had to curtail the travel of civilians from seven countries in the Middle East as it tries to reduce the effects of terrorism. These counter-terrorism measures tell a lot about the threat of terrorism to the world and the need to address the issue from the core of religion and culture because these are the roots of construction of radicalized ideas that are imparted on young minds (Porges, 2017) .
In many parts of the world, terrorism has been one of the most significant threats to peace, security, and stability. However, what does this exactly mean? What is the nature of this threat? What can be done about it, or how can we at least limit the impact of terrorism? These are pertinent issues discussed in details through an analysis of what motivates terrorism through a social, cultural, religious, and personal perspective.
Defining Terrorism
Terrorism encompasses overt acts of terror such as bombings, assassinations, hostage situations, and other crimes for political and financial influence. However, terrorism always targets innocent civilians as the orchestrators, which can be groups of people or individuals seek to make a statement to the authority through an act of rebellion. Often, terrorists create fear among civilians and therefore create tension between the civilians and the government over what is seen as a lack of proper utilization of resources to protect civilians. On a larger scale, terrorist are insurgent groups with beliefs about supremacy that they feel is impeded by the existence of another country's influence. Such is the case in Islamist terrorism where the orchestrators often define their terror to target the western world because of supremacy battles. However, there is no clear definition of terrorism because it encompasses hate crimes that are carried out by groups such as the Ku Klux Klan and individual mass shootings (Lowther & Lindsay, 2008) . The Middle East is notorious for Islamist terrorism which involves organized terror groups embedded in the Islamist's radicalization process on young people recruited to proliferate the criminal attacks on western countries, and other civilians bear the cruel brunt of terrorism.
Cultural Background
The Middle East culture is heavily embedded in the religious teachings and reading of the Islamic religion, which fosters Jihad wars on people who seemingly are not believers or adherents of the religion. The culture of the people makes it easy to have the people in the Middle east to easily fall prey of the teachings of extremism through the misinterpretation of religious teachings of Islam For instance, the Sunni Muslim, upon which the ISIS is based is one sect of the Islam Jihadist who take advantage of the holy scripture to motivate the acts of terror. The acts are justified by religiosity, and the recruits undergo a radicalization process that prepares them for christened terror attacks on non-Muslim states and their civilians (Bjørgo, 2005) . In definition, the Islam terrorist is seen as a group of terrorists who attack the western perspective of governance through democracy, a political system that most Middle East countries do not ascribe. Arab Muslims ascribe to a system of thinking that is easily corruptible to border on extremism, and the perpetrators of such thoughts teach the groups the necessity to use brutality as a retaliation to the historical and political injustices that are meted on them, thus the need to retaliate. The sociopolitical state of the countries from which these groups spring is ripe for radicalization and extremism and therefore, the gradual process of radicalization is easy to proliferate.
The middle East is often associated with intellectual backwardness, and the issue has sparked enmity between other parts of the world that are considered to be better in terms of freedom of thoughts and expression. It is also undeniable that this phenomenon has led to a spark of religious driven attacks on western countries as the cultural difference creates a rift of economic and political difference between the two spheres of the world. Historically, this phenomenon is placed in the medieval age where free-thinking and critical thinking left the Middle East countries feeling sidelined because of the apparent backwardness in pursuit of knowledge in all educational sectors. It is from this disadvantage that the Arab Muslim citizens find themselves receiving religious and political discourse that teaches the apparent differences and the problems that these areas face. The discourse bases its explanation of the challenges on the historical difference between the West and the East, and the problem highlighted is both internally and externally motivated. Young people who find themselves in the vicious circle of historical explanations why their countries remain miserable receive education in their homes, schools, and most importantly, in the mosque. Without a chance to emancipate from the apparent historical injustice as it is often referred, the youth are thus keen to seek redemption, and thus they are trapped in a class that radicalizes their thoughts both from a historical perspective and a religious perspective. The cultural dissemination of information through informal education in the mosques and a mixture of formal education that is highly biased to teach cultural values borrowed from a regime that sidelined the Arab Muslims leaves room for students to culturally believe that all form of education, politics, and religion that is not based on Islamist beliefs is against their progress. The socialization process in the culture of the Arab Muslims is heavily reliant of an informal curriculum, whose pedagogy is keen to introduce a mindset that is arguably heavily parochial. The parochial mindset stems from the teachings of Islamic education-based curriculum both in school and at home. However, the cause of extremism is not based on the fundamental beliefs of many Muslim scholars and religious leaders. Notably, there are groups of other unorthodox Muslim leaders who misinterpret the Islam teachings to embed wrongly placed fundamentalism such as misinterpretation of Fatwa. Young men and women who grow up with little information on any otherwise form of critical thinking are trained in the aspects of fundamentalism and extremism in Islam, and they grow up with pent up anger and revenge-driven mentalities that make the Middle East a hotbed of radicalization and recruitment into terrorist groups. The socialization and the prelogical systems of the Middle Eastern countries are thus some of the leading contributing factors to the emergence of terrorist groups that are driven by a religious and cultural misinterpretation of the status quo.
Other than the recent surge of various economies in the Middle East, the historical analysis of the issues that ail the majority of Citizens in the Arab countries is poverty, ignorance, and illiteracy. The governing systems of the country are to be blamed for the lack of proper amenities to alleviate poverty and backwardness; thus, the people who do not have a democratic right to change the systems are always at the losing end when it comes to education and socialization. Additionally, the Arab culture is highly traditional, and thus it involves the carrying out of unquestionable traditions and teachings from home, schools, and mosques that are not open to teaching the freedom of thoughts and expression. Instead, this traditional approach to education and socialization only fosters a recurrence of illiteracy and ignorance among the people.
The contemporary age has changed, and the philosophies that Muslim use in teaching, pinpointing to a particular time in history, are clearly outdated. Moreover, the retention of a traditional mindset in the culture only seems to make the region subtly unable to deal with the demands of the new age. The age of information and technology requires looking at history in terms of useful traditional heritage, but the Middle Eastern system of pedagogy and socialization is still stuck to the medieval ages as the mode of today's living and teaching. The system of governance, however, does not allow for a smooth transition into a new mode of thinking because the system is highly reliant on the patriarchy embedded by the old age as well as a monarchy system of electing leaders. The use of religion as a reference point, as well as a justification of the system, makes the civilians lack any democratic right to seek alternative ways of governance. Additionally, socialization and financial stability of the people are dependent on the governance of the available resources, making the alleviation of poverty and ignorance a dream that most civilians might never achieve.
Essentially, it is crucial to understand the origin of the Arab Muslims' culture. It is a tradition that is widely and heavily based on the writing of the Koran and the Prophet Mohamed through the Hadith and Sunna. These are traditions that were relevant in the medieval ages, and Islamic scholars made these teaching based on the reasoning of the age. However, Islam teaches strict compliance with the teachings of the Hadith and Sunna traditions without any option for any other personal opinion. Therefore, today's Arab Muslims cannot reinterpret the teachings of their traditions because of the supremacy of the tradition is in the words of the medieval age scholars. In perspective, the modern tradition followed in the Middle East was coined by medieval age scholars and embedded in the Islam religion, a religion that in itself proliferates the total submission of the adherents to the teachings of the Koran. The opinion of any other person is not welcome, and therefore any extremism taught through the various teachings in the Koran is taken as the absolute truth. Without the option of free-thinking and opinions, the tradition of the Arabic Muslims is strictly in place, and the development of the Middle East is held captive by the culture of the people.
Furthermore, the modern scholars and who in some cases become the leaders of extremist groups and movements are bent on the ideals of this mediocre age. When these leaders appear in mosques and on public platforms up to date, they insist on the classical thinking that everything that revolves around the world is only explicit to the Supreme being. Therefore, they are adamant that it is in vain to seek knowledge using free-thinking as a concept because the human mind is incapable of being all-knowing intelligence. They stick to the traditional thoughts of knowledge proliferated by the medieval scholars on the nature of the human mind and emphasize on its incapability; thus, the adherents are keen to underscore their intellectual incapacities and fail to seek better enlightenment in education. Instead, the people become absolute on the teachings of their culture and religion and hate anyone with a contrary opinion or system. It is from these tenets that radicalization has cropped amongst the youth as they are taught to strictly adhere to tradition and fight, with extremism, the western influence or any other influence that speaks against Arabic tradition. In essence, the traditional aspects of the Arabic culture leave the minds of the young people trained to follow orders as given through the misinterpretation of Fatwa and other Islam teachings. The youth have no access to alternative pedagogy, and therefore they have become gullible to leaders who use their training as a way to proliferate hate for external influence on the Middle East regions. The position of the people is at risk, and further, the youth are positioned for any radical movement that they are open to learning from. Without any measures to change the radical tradition and cultural beliefs of the Arab Muslims, it is impossible to rule out cases of extremism and terrorist attacks meted on people of a different religion. However, the historical perspectives only position the people for radicalizations and do not necessarily explain all the aspects of Islamist terrorism. The tradition only captures socialization and education in the Arabic culture and highlights the loopholes that extremist leaders use to recruit radicalized youths. There are other theories and studies that show why the middle East remain susceptible to corruption of the mind through brains washing and teaching of absolutism in religion. The traditions of the Arabic Muslims are therefore a catalyst to the spread of contemporary terrorism attacks, although the ones who pursue the acts might be products of a system that has trained their minds to result to unmindful intolerance of other opinions, ideas, religions, and forms of government.
Religious Influence
Islam is the second-largest world religion with over 1.8 billion adherents which is a substantial percentage of the world population. It is monotheistic, worshipping Allah, and it is one of the middle eastern Abrahamic religions, with the Sunni sect being the largest with an 80% following and the rest being of the Shia denomination. It is a religion that teaches the absolute obedience to the will of Allah, although critics of the region see this as a model for brainwashing through parochial teachings. Regrettably, many of the terrorist acts in the Middle East and other groups that have sprung from the middle east heavily use the face of Islam as a justification of their acts of violence (Porges, 2017) . Particularly in Afghanistan and Syria, the home and headquarters of some of the most notorious Islamist terror groups, the Islamic teaching on jihad is the core cause of Islamic terrorism. Not only is religion a justification of the acts of terror that Islamists terror group perpetrate, but it also offers a structure upon which the suspects arrested base their philosophy of killing innocent people in the name of god.
In the Islamic teaching of jihad, one of the most misinterpreted terms by the West, there is the evolution in meaning according to the tribulations that the Prophet Mohamed faced as he received various Quranic revelations. In the original meaning, jihad was simply a struggle within oneself as one faces the troubles of life. In a latter meaning revealed when the Prophet was preaching Islam, Jihad means the use of verbal discourse to those opposing Islamic message. In yet another revelation, the term has been used to refer to combat as the early Islamic scholars had to defend themselves from the pagans physically. In contemporary teachings, jihad is therefore seen in four different interpretations, and jihad can be carried out through the use of the heart, the tongue, combat by hands or the sword. From this perspective, it is easy for a person without essential knowledge on the coinage of the term to take the literal meaning of holy war, a meaning that has been used to illustrate what Islamic terrorism constitutes. However, it is not the only reason for the emergence of terrorist groups. The teachings of Islam are keen to emphasize on the need to defend those against Islam but not literally. However, as seen in the traditional and social background, the Arabic Islamic groups are taught absolutism in religion and belief, and therefore, the youths are programmed to accept any fundamentalist extremism without seeking to make an intellectual questioning of the consequences (Porges, 2017) . The Quranic teaching on jihad, however, strictly limits and prohibits the initiation of any combat in the name of jihad but only grants the fight against actual aggressors to the Muslim faith.
With the changes in the world, modern Islam jurists allowed the use of military combat and an army to protect the Islamic territories in a way that contradicted the use of jihad, but it was a necessary action as every country needed an army. After this development, the use of jihad historically took on expansion goals as Muslims sought to expand their territories into non-Muslim areas and actively fight for expansion. In Africa, the wars that won the caliphates of Nigeria were also regarded as jihadis, although this contradicts the hadith version of interpreting jihad. With such contradictory and use of jihadi as a scapegoat, many caliphate leaders have either tolerated terrorist groups or actively funded terrorist activities as such is the case of Afghanistan and Syrian governments (Byman, 2005) .
In the tradition of Islam and the Arabic teachings, Islam Sharia dictates total compliance of the teachings of the sharia that imposes teachings of absolute observance of religion. Islam, therefore, has extreme measures such as stoning, beheading, and the infamous gender insensitivity against women (Sjoberg & Gentry, 2011) . These teachings, based in the middle age of human civilization, are still observed in the Islam world. The acts are seen as fostering violence and extreme punishments which are the internal factors that make the religion a scapegoat for widespread violence among the Islamic terrorist groupings based in the Middle East. However, the leaders in mosques and other places of influence such as jurists have become complacent and advocated for the use of extremism against the West, a move that has fueled hate and terrorism (Pearlstein, 2004) . Based on the issues raised in the Quranic teachings, the use of historical point of views to justify the use of armed combat has led to the youths picking up on the undertones, and due to their intellectual disadvantage and brainwashing, they become susceptible to becoming indoctrinated into terrorism.
Personal Predisposition
To understand why there is a predisposition to become violent and join terrorist groups, it is essential to look at the behavior of the people who are overtly susceptible to such violent radicalization. In April 2011, a viral story of an American pastor who lit a Koran sparked a series of violent killings on foreigners in Afghanistan. The incident is an obvious question of how the burning of a holy scripture causes uproar and violence in Afghanistan, yet it is not the lone country that has Muslims. In the report generated questioning the unprecedented violence, international observers noted with earnest the susceptibility of the Afghanistan people to violent extremism.
On the other hand, the Islamic groups of Taliban and Hizb-i-Islami played a critical role in sparking the violent reaction. The people were irate because of the single incidence which according to their faith affiliation warranted such a reaction (Porges, 2017) . Even if the incident did not constitute physical combat against Muslims, the burning of the Koran amounted to an attack to Islam, thus calling for jihad. Whichever way the Afghani people decide to choose the jihad, it was clear that the people were looking for a loophole to cause terror since their attacks were not related to whomever they sought to fight against. The Taliban, upon realizing the anger the people in Afghanistan felt as a result of the incident, incited the people to act violently almost instantly. It is therefore apparent that the Afghanistan people were ripe for incitement either because of their religious background or from their personal views of the world and a shared ideology about terrorist act justified by religion.
There are drivers to rampant and active radicalization that is, a prevailing ideology, shared grievances, and mechanisms to mobilize the people. For an individual, the most influential part is the ideology that one is indoctrinated to believe. However, not every country in the Middle East has high cases of indoctrination into terrorism. Countries such as Saudi Arabia and Qatar have lesser interruptions due to violent extremism, and these countries have one thing in common, they are plentiful. The vast oil business helps to maintain the peoples living standards, and with an opening Middle East, the people in these two emirates are finding it easy to access another form of education other than the religious-based ancient pedagogy (Porges, 2017) . However, the case of Afghanistan is different. Even before the terrorism sparked by the Taliban and the invasion by the US, the country had been suffering under the tyranny of the government. The social inequalities in the economy were caused by rampant government corruption, the intellectual disadvantage on the people, and the widespread physical insecurity. With these conditions, the people of Afghanistan have common grievances against the government, and their daily mindset is frustrated because of pent up anger over their social statuses. These common grievances make it easy to incite the people against any system as long as there is a reason to cause havoc (Roshandel & Lean, 2013) . Individually, the people are projecting their psychological state on the American and UN embassies because of the slightest provocation. In such areas, many of the young people are jobless and have no hope for a brighter future because of the prevailing conditions.
Additionally, with the pressure of better life elsewhere, the youth feel sidelined, and the only explanation they get is from leaders who are viciously imparting a wrong and outdated philosophy of ill-treatment. Terrorist group leaders are often seen as religious scholars with loads of money either acquired through corruption or terrorizing their people. In fact, a survey in 2011 revealed that most people in Afghanistan that is 56% of the population lived in constant fear of physical assault from terror groups across the country. It is therefore apparent that the idea of terrorism is not often externally initiated, it is a movement that has been caused by the increase of poverty across the middle eastern countries such as Syria, causing the youth to result to violence. However, there is still the fact that individually, those involved in crime undergo a process of radicalization to believe in an ideology they are ready to die for. In the book 'Terror in the Mind of God', the author wonders, what ideology would make people kill innocent civilians, maim other people, destroy others and themselves all in the name of their god? (Juergensmeyer, 2017). The question makes sense in the context of radicalization because from various studies, and there are perfectly peaceable Muslim adherents who make up a more significant percentage. What then motivates the rest of the terrorist groups to seek retribution or look for redemption in an ideology that is destructive and outdated? Understanding a radicalized mind is not as easy as seen in the interview in the aforementioned book. The main suspect of the September 11 terror attack denies the responsibility of the act, even though the Taliban group to which he was an ardent believer, claimed responsibility. The suspect behavior questions the sanity of the terrorist act and the guilty conscious of those who perpetrate the evil. Often, those who die in the act are not part of the biggest beneficiaries of the terrorist act; the beneficiaries are the leaders who wish to make a statement. For such leaders, greed for power and a corrupt mind is a straightforward assessment; however, for an individual who is promised virgins in the afterlife, the act is possible as a result of machination and brainwashing of the individual.
In one of the researches into why individuals are motivated to become radicalized Islamist terrorists, a former Taliban leader of education considers ideology as the main reason why recruits feel motivated to kill. The ideology in Islamist terrorist groups is similar, and the situation of the people who are recruited is broadly similar, considering the similar grievances of the people. The ideology used by groups such as the Taliban is created around religious rhetoric, and the individual is subjected to intense teachings that are extremist. As a young person, the group offers a place to live and people to depend on, mostly found in the teachings of brotherhood embedded in Islam. The person feels a sense of belonging, and the teaching teaches him to become a revolutionist to change the world and become what the Koran teaches, with all people being subject to Allah. However, the individual is taught to hate those who have ostensibly changed the state of their country, attacked Islam, and therefore, the teachings call upon them to act. The religious rhetoric is not only taught and spread to those already recruited; instead, the rhetoric is widely spread in mosques and other social gatherings to target any youths with the courage to learn more. Ideally, the religious rhetoric captures the attention of an individual who then joins a group such as the Taliban without fully comprehending what entails the further radicalization process.
The individuals who seek to join a movement that proliferates the religious rhetoric finally comes to the camp of the insurgent groups ready to go to the next level. However, it is the individuals' background that pushes a young person into the program hoping to achieve something better for the sake of their religion. A person who has been brought up in an Islamic background, attended a school that teaches the Islamists pedagogy is often susceptible to the corrupt interpretation of the religious rhetoric, and the training after recruitment makes it permanent and real to the individual. The process through which these individuals undergo training of the mind borders on military training, although it is highly regarded as brainwashing. The brainwashing process involves re-educating the mind and programming it to think in a certain way without the option of independent thinking. For Muslim youth, this process is almost natural because the education received even from the informal settings of homes and mosques does not allow independent thinking. Brainwashing the individual thus becomes easy for the elite leaders of the terrorist groups, and within a short time, most of the recruited youths are ready for acts of violence as they seek retribution.
One of the reasons why the religious organizations that register mosques in countries such as Afghanistan fail to combat illegal use of the mosque for radicalization is the excess number of unregistered mosques. In 2012, there were only 3325 registered mosques in Afghanistan; however, it was estimated that there were more than 60,000 unregistered religious institutions that were run by other religious leaders. The religious centers remain the pivotal and most incriminating centers of Islamic radicalization. The unregistered religious centers are unregulated, and therefore the teachings that happen in these institutions is based on the owners of the religious centers as well as their objectives. With these critical institutions, individuals in Afghanistan are subjected to many opportunities of radicalization than the opportunities of practicing pure Islam. The neighboring middle eastern countries such as Afghanistan and Pakistan influence each other in term so radicalization as noted in several reports where most of the radicalized Afghanistan youths attended camps and mosques in Pakistan where the government and the social status of the people are equal if not more deplorable ( Ruggiero, Sassaroli, & Latzer, 2011) .
Some mechanisms proliferate the acts of radicalization on the youths from these regions. One key aspect that the leaders of the groups know is that most of these youths are illiterate, and thus any written material is used sporadically. Instead, the radicalization of the mind starts with insurgency songs and poems all which are taught as part of Islam, to be understood and followed to the letter. The songs are chanted and taught in the unregistered religious camps and given to individuals through DVDs and other multimedia players that are in Arabic. As for those recruited overseas, the content that is written is mainly used to target them, although this is a tactic that is easily traceable, thus not as popular as Arabic coded messages of insurgency (Mumuni, 2014) . Once the messages have been recited over and over and the message distorted to teach what the groups intend, the illiterate youths are ripe for use as mercenaries, and often, they are taken to military camps that teach them combatant wars. Sometimes, the leaders of these camps get experts at bombs and snipers, and these talents are highly valued, thus prompting better promotions within the group. In return, the rest are motivated to find their niche and to conduct recruitment and training of other people to earn respect in the terrorist groups. Out of these radicalized youths, many are sent to kill locally and in small groups as suicide bombers across Europe. However, there is a more significant threat of organized experts, terrorists with capabilities to camouflage and work for years in foreign countries in the process of staging mass killings.
Case Analysis and Conclusion
To put everything about Islamists terrorism into perspective, analysis of one of the greatest tragedies in the hands of Islamists terrorism is an adequate way to place each claim in place. The events of September 11, 2001, in the United States is one of the most notorious and heart-wrenching account of Islamists terrorism against the US. The attacks killed nearly 3000 people including all the 19 militants who were used to hijack a series of planes directed at the World Trade Center buildings and the Pentagon. The attack shows the use of organized crime through suicide bombers who were elusive enough to get into the US undetected. When the Al-Qaida claimed responsibility of the attack, it was clear that the Islamic insurgency had been planning the attack for a long time and it was a success in their eyes. The militants used in the attack die in the crashes and little is known about their reward; however, it is clear that these were people indoctrinated into teachings of hating the West and agreed to carry out a suicide mission. Eventually, the then leader of the Al-Qaida group Osama Bin Laden emerged as a significant critical leader in the group and most of the supporters of the group and similar ideologies adored him until his death (Stampnitzky, 2013) . In essence, the Middle East region had, in one way, orchestrated the crime because of tolerating the Islamist terrorist ideologies. Again, the people are not remorseful as seen in the years of more terrorist attacks on the West is tolerated by the residents of many Middle East countries. While little has improved in the countries such as the education system and poverty, the US has taken strict measures to prevent any reoccurrence of similar incidences by targeting the source of terrorism ideologies, some Middle East countries. Within a few years after the attack, the US had neutralized the Al-Qaida and most of the mosques and areas notorious for radicalization diminished (Ensalaco, 2010) . However, terrorism, just like the counter-terrorism plans change and one of the most considerable changes was the growth of ISIS. However, with many countries flagging terrorism, there is a reduced number of deaths resulting from Islamists terrorist attacks (Bakker, 2015). However, the Arabic tradition is still in place, and there is little or no progress in changing the way the Arabic Muslims view the world. The countries that practice absolute faith in Islam are notorious for radicalization to date as is the case of Syria that is the headquarters of ISIL, one of the remaining influential terrorist groups. However, the counter-terrorism attacks used in the modern age have seen lesser deaths each year coming from Islamist terror attacks.
However, on September 11, 2019, the leader of the Al-Qaida group a former surgeon Al-Zawahiri released a message of hate to the Islam world telling them to target the US mainly because they too were hunting them down. The aspect shows that religious leaders are often intellectuals with enough money to live lavishly and remain in control of the illiterate youths. Additionally, the leaders are using appealing religious rhetoric up to date to proliferate radicalization of the Muslim community. In the recent video, there is a slight change of tactics as the leader called for attacks on the American military instead of innocent civilians. He opines that there is no reason to hit the enemy, in this case, the US, using innocent civilians when the American armies are all over the Muslim countries. The same appeals used to propagate hate and seek retribution are redundant in the tactics employed by all groups of Islamist terror groups.
References
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Roshandel, J., & Lean, N. (Eds.). (2013). The moral psychology of terrorism: Implications for security . Retrieved from https://ebookcentral.proquest.com
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Sjoberg, L., & Gentry, C. E. (Eds.). (2011). Women, gender, and terrorism . Retrieved from https://ebookcentral.proquest.com
Stampnitzky, L. (2013). Disciplining terror: How experts invented'terrorism' . Cambridge University Press. ProQuest Ebook Central, https://ebookcentral.proquest.com/lib/norwich/detail.action?docID=1139704 .
Toft, M. D. (2005). The geography of ethnic violence: Identity, interests, and the indivisibility of territory . Princeton University Press. ProQuest Ebook Central, https://ebookcentral.proquest.com/lib/norwich/detail.action?docID=485804
Porges, M. L. (2017, November 15). Radicalization Processes in Afghanistan. Retrieved from https://ctc.usma.edu/radicalization-processes-in-afghanistan/
