Why is internal Muslim conflict detrimental to combating radicalism?

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Internal Muslim conflicts hinder the fight against radicalism by diverting focus from the common threat of religious extremism.

The internal divisions within the Muslim community, particularly the Sunni and Shiah divide, are detrimental to effectively combating religious radicalism. This internal strife distracts from the shared challenge posed by violent interpretations of Islam, such as those espoused by groups like ISIS. The author argues that when Muslims are preoccupied with inter-sectarian disputes, their ability to form a united front against extremist ideologies is severely compromised, making it more difficult to counter recruitment efforts.
Demonisation of sects fuels militant thinking

The author highlights a concerning paradox in Malaysia, where Shiites are often demonised while acts of violence by Sunni groups like ISIS are condemned. This selective condemnation, coupled with the demonisation of a specific sect, can inadvertently create fertile ground for militant thinking. Such teachings, which label Shiites as evil or their blood as "halal," are seen as the seeds that can eventually grow into the kind of violent ideology adopted by groups like ISIS, even if the sectarian divide has not yet escalated to mass murder.
Lack of unified counter-narrative against extremism

Internal Muslim conflicts prevent the development of a cohesive counter-narrative against violent ideologies. The author posits that to eradicate extremist interpretations of Islam and prevent individuals from joining groups like ISIS, there must first be an acknowledgement of fundamentalist interpretations of the faith. However, when Muslims are "always at each other's throats," as the author states, the collective effort required to construct and disseminate a strong counter-narrative is undermined, leaving a void that extremist groups can exploit.
Statistics reveal worrying levels of support for radical groups

Worrying statistics indicate that a significant portion of Malaysians either favour or remain undecided about ISIS. Specifically, the author notes that 11 per cent of Malaysians are in favour of ISIS, with another 25 per cent undecided. These figures underscore the urgency of addressing internal divisions and presenting a united Muslim front against radicalism, especially in an era where Islamophobia is on the rise. The author expresses profound fear over these numbers, emphasizing that the true enemy is religious radicalism, not fellow Muslims.

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Why is internal Muslim conflict detrimental to combating radicalism?

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