Title: The Role of Islam in the Radicalization of Egyptian Youths Following the Military Coup in
2013
Introduction
In this paper, I argue that the radicalization of Egyptian youths in the aftermath of the 2013
military coup can be understood through the lens of Islamic concepts, particularly the notion of
Jihad, as presented by Reza Aslan (Aslan, 2005). Moreover, I will demonstrate how the
socio-political factors and individual experiences of these youths, as explored by Oskar Verkaaik
(Verkaaik, 2004) and Janet Reitman (Reitman, 2015), contribute to this radicalization process.
By analyzing various primary and secondary sources, this paper seeks to reveal the complex
interplay of Islamic ideology, socio-political factors, and individual experiences in the
radicalization of Egyptian youths, ultimately challenging the notion of Islam as a monolithic and
unchanging force.
Issue/Event Summary
On July 3rd, 2013, the Egyptian military, supported by various factions, ended the rule of the
Muslim Brotherhood after just one year in power (BBC News, 2013). This event, along with the
subsequent crackdown on the Brotherhood and its supporters, has led to the radicalization of
many Egyptian youths who see the rise of violent extremist groups like ISIS as a means to
express their frustrations and gain agency in a highly polarized political landscape (Abdelaty,
2014). This paper will analyze the role of Islam, specifically the concept of Jihad, in the
radicalization process, while also taking into account the social, economic, and psychological
factors contributing to this phenomenon.
Theory Summary
Aslan's concept of Jihad focuses on the various interpretations of the term and how it has
evolved over time (Aslan, 2005). It encompasses the struggle for self-purification, as well as the
fight against oppression and injustice. As Aslan notes, "the primary meaning of the word jihad is
not 'holy war' but 'struggle.' It refers to the difficult effort that is needed to put God's will into
practice at every level—personal and social as well as political" (Aslan, 2005, p. 77). Verkaaik's
notion of urban violence explores the relationship between migration, social dislocation, and the
rise of militant organizations in Pakistan (Verkaaik, 2004). Reitman's analysis of the appeal of
ISIS highlights the role that identity, belonging, and a sense of purpose play in attracting
disenfranchised youths to radical movements (Reitman, 2015). Reitman states, "the appeal of
ISIS goes beyond its religious or political rhetoric. For many young recruits, the group offers a
sense of belonging, a chance to be part of a larger, transnational movement with global
aspirations" (Reitman, 2015, p. 43).
Issue/Event Analysis
a. Aslan's concept of Jihad
The radicalization of Egyptian youths can be understood through the lens of Aslan's concept of
Jihad, as these individuals may view their struggle against the military regime and its supporters
as a legitimate form of Jihad (Aslan, 2005). The crackdown on the Muslim Brotherhood and the
repression of political dissent have created an environment conducive to the radicalization of
disillusioned youths who may see violent resistance as the only viable option for change (Al
Jazeera, 2014). As one young Egyptian radical explained, "the coup destroyed the hope that we
could achieve change peacefully. Now, the only option left is to take up arms and fight for our
rights" (Aly, 2017). In this context, Jihad becomes not just a religious concept buta political one,
as it provides a framework for understanding and justifying the violent actions of these
radicalized youths (Kirkpatrick, 2014).
b. Verkaaik's notion of urban violence
Verkaaik's analysis of urban violence in Pakistan provides a useful framework for understanding
the social and economic factors contributing to the radicalization of Egyptian youths (Verkaaik,
2004). The combination of social dislocation, economic hardship, and political repression in
Egypt has created fertile ground for the growth of radical movements (El-Sherif, 2015). Many of
these youths come from marginalized backgrounds and have experienced significant hardship
in their lives, making them more susceptible to the allure of extremist ideologies (Malsin, 2015).
As Verkaaik argues, "migrants and other marginalized groups in the urban environment often
turn to violence as a means of asserting their identity and carving out a space for themselves
within an increasingly hostile society" (Verkaaik, 2004, p. 123). In this sense, the radicalization
of Egyptian youths can be seen as a manifestation of the socio-economic and political forces
shaping their lives.
c. Reitman's analysis of the appeal of ISIS
Reitman's examination of the appeal of ISIS to young recruits underscores the importance of
identity, belonging, and a sense of purpose in understanding the radicalization process
(Reitman, 2015). The Egyptian youths who have joined extremist groups like ISIS often cite
feelings of alienation and marginalization as key factors driving their decision to take up arms
(Aly, 2017). As Reitman notes, "ISIS offers these young people a sense of purpose and identity
that they may not be able to find elsewhere, and its sophisticated propaganda machine is adept
at exploiting these vulnerabilities" (Reitman, 2015, p. 45). For many Egyptian youths, the appeal
of radical movements lies not only in the promise of power and revenge but also in the
opportunity to be part of something larger than themselves, a community that transcends the
boundaries of nation and ethnicity (Abdelaty, 2014).
Discussion and Conclusion
The radicalization of Egyptian youths following the 2013 military coup can be seen as both a
manifestation of and challenge to existing theories on the role of Islam in contemporary society.
While Aslan's concept of Jihad, Verkaaik's notion of urban violence, and Reitman's analysis of
the appeal of ISIS help to illuminate the complex factors contributing to radicalization, they also
reveal the need for a more nuanced understanding of the role of Islam in shaping individual and
collective identities, as well as the potential for change and adaptation within the Islamic
tradition.
In conclusion, the case of radicalized Egyptian youths underscores the importance of
considering the role of Islam as both a spiritual and political force in shaping contemporary
events and issues. By examining the interplay of Islamic concepts, socio-political factors, and
individual experiences, we can gain a deeper understanding of the forces driving radicalization
and develop more effective strategies for addressing this pressing challenge.
References
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