Tulisan Bar (2008: 11-20) adalah sebuah tulisan yang membahas motivasi dan ideologi agama yang mendasari terorisme Islam.

Tulisan ini mengeklaim bahwa terorisme Islam tidak dapat dipisahkan dari ajaran-ajaran Islam, khususnya yang berkaitan dengan konsep jihad, syariat, dan khilafah. Tulisan ini juga mengkritik pandangan-pandangan yang menganggap bahwa terorisme Islam disebabkan oleh faktor-faktor politik, sosial, atau ekonomi semata.

Bar menjelaskan tentang konsep syariat sebagai hukum Allah yang harus ditaati oleh semua umat Muslim. Bar menulis: “Syariat is the law of God as revealed to the Prophet Muhammad and as interpreted by the jurists (fuqaha) of the various schools of Islamic law (madhahib). It covers all aspects of life, from itual obligations to personal status, criminal law, and public law. It is considered to be the ideal law for mankind and the expression of God’s will and justice. Therefore, it is incumbent upon all Muslims to abide by it and to strive for its implementation in their societies.” (Bar 2008: 13)

Bar menjelaskan tentang konsep khilafah sebagai sistem pemerintahan Islam yang ideal.

Bar menulis: “Khilafah is the term used to denote the Islamic state or polity that is headed by a caliph (khalifah), who is the successor (khalifat rasul Allah) of the Prophet Muhammad and the leader (imam) of the Muslim community (ummah). The caliph is supposed to rule according to the syariat and to protect and expand the domain of Islam (dar al-Islam) against the domain of war (dar al-harb), where non-Muslims live. The caliphate is considered to be the only legitimate form of government for Muslims and the restoration of the caliphate is a common aspiration among many Islamist movements.” (Bar 2008: 14)

Bar menjelaskan konsep jihad sebagai perjuangan melawan musuh-musuh Islam. Bar menulis: “Jihad is derived from the root j-h-d, which means to strive or to exert oneself. In Islamic terminology, it means to strive in the way of God (fi sabil Allah) or to fight for the cause of Islam. Jihad can be divided into two types: greater jihad (jihad al-akbar), which is the spiritual struggle against one’s own ego and passions; and lesser jihad (jihad al-asghar), which is the armed struggle against the enemies of Islam. The latter can be further divided into defensive jihad, which is obligatory for all Muslims when their lands are attacked or threatened by non-Muslims; and offensive jihad, which is obligatory for the Muslim state or community to wage against non-Muslims in order to spread Islam or to subjugate them under Islamic rule.” (Bar 2008: 15)

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