Islamic Scholars Should Discard The Traditional Theology Of War And Conflict, And Evolve A New Theology Of Peace, Pluralism And Gender Justice: Editor Sultan Shahin Tells UNHRC’s 58th Session In Geneva

By Sultan Shahin, Founder-Editor, New Age Islam 17 March 2025 Text of the Oral Statement by Sultan Shahin (Full name as in Passport Syed Sultan Ahmad Jilani) at 58th session of the Human Rights Council, 24 February2025 to April 4, 2025 Agenda Item 3: Promotion and Protection of All Human Rights, Including the Right to Development (General Debate) NGO: Asian-Eurasian Human Rights Forum (AEHRF) Mr. President, It’s a matter of great concern that even after almost two and a half decades of 9/11, the UN agencies and its experts have to still debate the threat posed by violent Islamist extremism leading to terrorism. In the discussion focused on the 20th biannual report of the Secretary-General on the threat posed by ISIL or Da’esh, Sierra Leone’s delegate pointed out 14,000 fatalities were recorded on the African continent alone in 2024, noting the impact on women and girls. But the most important thing he said was: “A security-centred approach alone is insufficient.” This is the crux of the issue. So far, the focus in counter-terrorism has been almost entirely on security-related issue. Mr. President, The world needs to persuade Muslim scholars to evolve a new theology of peace, pluralism and gender justice as per the needs of this New Age. The United Nations has at least theoretically abolished conflicts and wars that used to be the order of the day till early 20th century. So, the theology of violence that was evolved in the preceding centuries is no longer viable today. This is a complex task but the first requirement is intent and determination. This is completely lacking for the moment. Even in the counter-terrorism conference, the delegate from Pakistan sought to steer the focus away from Islamic theology to Islamophobia. This does not augur well for the success of this venture. It’s this kind of resistance that is perhaps also responsible for our present plight over two decades after 9/11. There is an urgent need for the complete reconstruction of the traditional Islamic theology regarding Islam and Politics and the business of the State as well as a reiteration of the basic Islamic principle that an individual Muslim or a group of Muslims cannot take the law into their hands over any issue. Radical Islamic ideology needs to be refuted in all its aspects. Mr. President, Radicals propagate that Islam and democracy are incompatible, that on account of the Doctrine of Abrogation all Makkan peaceful verses preaching coexistence have been abrogated by the later verses of war that were revealed in Madina, that Quran being an aspect of God and Uncreated, all its verses including instructions given during wars that ended long ago are immutable and applicable to Muslims for ever, that Muslims can be declared apostate or blasphemers and punished by other Muslims, and so on. All these issues and more have to be relooked and discussed threadbare invoking the God-given facility of Ijtihad by our scholars and a theology of peace and pluralism evolved that would suit our life in the 21st century. This is the only way we can live peacefully in coexistence with the world community. There are over a hundred countries in which Muslims live as a minority and must know how to adapt to the majority cultures while adhering to their faith too. It is for Muslims to deal with the cancer of radicalism within. The world would be a better place for all to live in if we do that. Thank You Mr. President ---- Annexure 1: Islam and the State: A Counter Narrative By Javed Ahmad Ghamidi The situation which has been created today for Islam and Muslims in the whole world by certain extremist organizations is an evil consequence of the ideology taught in our religious seminaries, and also propagated day and night by Islamic movements and religious political parties. The true understanding of Islam, in contrast to this, has been presented by this writer in his treatise Mizan.[1] This understanding actually constitutes a counter narrative. It has been repeatedly pointed out by this writer that when in a Muslim society anarchy is created on the basis of religion, the remedy to this situation is not advocacy of secularism. On the contrary, the solution lies in presenting a counter narrative to the existing narrative on religion. Its details can be looked up in the aforementioned treatise. However, the part of it which relates to Islam and the state is summarized below. 1. The message of Islam is primarily addressed to an individual. It wants to rule the hearts and minds of people. The directives it has given to the society are also addressed to individuals who are fulfilling their responsibilities as the rulers of Muslims. Hence, it is baseless to think that a state also has a religion and there is a need to Islamize it through an Objectives Resolution and that it must be constitutionally bound to not make any law repugnant to the Qur'an and Sunnah. People who presented this view and were successful in having it implemented actually laid the foundations of a permanent division in the nation states of these times: it gave the message to the non-Muslims that they are in fact second rate citizens who at best occupy the status of a protected minority and that if they want to demand anything from the real owners of the state must do this in this capacity of theirs. 2. It can be the dream of every person that countries in which Muslims are in majority should unite under a single rule and we can also strive to achieve this goal but this is no directive of the Islamic shari'ah which today Muslims are guilty of disregarding. Certainly not! Neither is khilafah a religious term nor its establishment at the global level a directive of Islam. After the first century hijrah, when celebrated jurists of the Muslims were among them, two separate Muslim kingdoms, the Abbasid kingdom in Baghdad and the Umayyad kingdom in Spain had been established and remained established for many centuries. However, none of these jurists regarded this state of affairs to be against the Islamic shari'ah. The reason is that there is not a single directive found on this issue in the Qur'an and the Hadith. On the contrary, what everyone, including this writer, does say is that if at any place a state is established, rebelling against it is a heinous crime. Such is the horrific nature of this crime that the Prophet (sws) is reported to have said that a person who does so dies the death of jahiliyyah.[2] 3. The basis of nationhood in Islam is not Islam itself, as is generally understood. At no place in the Qur'an and Hadith has it been said that Muslims must become one nation. On the contrary, what the Qur'an has said is: (49: 10) اِنَّمَا الْمُؤْمِنُوْنَ اِخْوَةٌ (All Muslims are brothers to one another, (49:10)). Thus, the relationship between Muslims is not based on nationhood; it is rather based on brotherhood. While being divided into several nations, countries and states they are brothers in faith. Hence, what can be demanded from them is that they should keep themselves aware of the circumstances of their brothers, help them in their troubles and tribulations, support those who are oppressed among them, give them preference in economic and social ties and in no circumstances close their doors on them. However, what cannot be demanded from them is that they give up their nation states and national identities and become one nation and one state. Just as they can create separate nation states, in the same way if they have the freedom to follow their religion, they can live in the capacity of citizens of non-Muslim states and adopt their nationality. None of this is forbidden by the Qur'an and Sunnah. 4. If some Muslims of the world declare themselves as Muslims and, in fact, insist on this and adopt a belief or deed which is not approved by one or more scholars or the rest of the Muslims, then this deed or belief of theirs can be regarded as incorrect and even a deviation and departure from Islam, yet these people cannot be regarded as non-Muslims or disbelievers (kuffar) because these people adduce their views from the Qur'an and Hadith. For the ruling of God on such beliefs and deeds, we must wait for the Day of Judgement. Their proponents in this world in accordance with their own acknowledgement are Muslims, must be regarded as Muslims and must be dealt with in the same way as a Muslim is dealt with. It is the right of the scholars to point out their mistake, to invite them to accept what is correct, to regard what they find as constituting polytheism and disbelief in their ideology and also inform people about all this. However, no one has the right to declare them as non-Muslims or to ostracize them from the Muslim community because only God can give this right to someone, and everyone who has knowledge of the Qur'an and Hadith knows that God has not given this right to anyone. 5. Polytheism, disbelief and apostasy are indeed grave crimes; however, no human being can punish another human being for these crimes. This is the right of God alone. In the Hereafter too, He will punish them for these crimes and in this world it is He Who does so if He intends. The matter of the Hereafter is not under discussion here. In this world, this punishment takes place in the following manner: when the Almighty decides to reward and punish people in this world on the basis of their deeds, He sends His messenger towards them. This messenger conclusively communicates the truth to these people such that they are left with no excuse before God to deny it. After that the verdict of God is passed and people who even after the conclusive communication of the truth insist on disbelief and polytheism are punished in this world. This is an established practice of God which the Qur'an describes in the following words: وَلِكُلِّ أُمَّةٍ رَّسُولٌ فَإِذَا جَاء رَسُولُهُمْ قُضِيَ بَيْنَهُم بِالْقِسْطِ وَهُمْ لاَ يُظْلَمُونَ(47:10) (And for each community, there is a messenger. Then when their messenger comes, their fate is decided with full justice and they are not wronged, (10:47)). Its nature is the same as of the sacrifice of Ishmael (sws) and the incident of Khidr. It is not related to us human beings. Just as we cannot drill a hole in the boat of a poor person to help him and cannot kill a disobedient boy nor embark upon slaughtering any of our sons on the basis of a dream as Abraham (sws) did, similarly, we cannot undertake this task except if a revelation comes from God or if He directly gives an order. Everyone knows that the door to this has permanently been closed. 6. No doubt jihad is a directive of Islam. The Qur'an requires of its followers that if they have the strength, they should wage war against oppression and injustice. The primary reason of this directive is to curb persecution which is the use of oppression and coercion to make people give up their religion. Those having insight know that Muslims are not given this directive of jihad in their individual capacity; they are addressed in their collective capacity regarding this directive. They are not individually addressed in the verses of jihad which occur in the Qur'an. Thus in this matter only the collectivity has the right to launch any such armed offensive. No individual or group of Muslims has the right to take this decision on their behalf. It is for this reason that the Prophet (sws) is reported to have said: "A Muslim ruler is a shield; war can only waged under him."[3] 7. The directive of jihad given by Islam is war for the cause of God; therefore, it cannot be waged while disregarding moral restrictions. Ethics and morality supersede everything in all circumstances and even in matters of war and armed offensives, the Almighty has not allowed Muslims to deviate from moral principles. Hence, it is absolutely certain that jihad can only be waged against combatants. It is the law of Islam that if a person attacks through his tongue, then this attack shall be countered through the tongue and if he financially supports the warriors, then he will be stopped from this support; however, unless a person picks up arms to wage war, his life cannot be taken. So much so, if right in the battle field an enemy throws down arms and surrenders, he shall be taken a prisoner; he cannot be executed after this. The words of the verse which mention the directive of jihad are:وَقَاتِلُوا فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَاتِلُونَكُمْ وَلَا تَعْتَدُوا إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ (2: 190) (And fight in the way of God with those who fight against you and do not transgress bounds [in this fighting]. Indeed, God does not like the transgressors, (2:190)). The Prophet (sws) forbade the killing of women and children during war.[4]The reason for this is that if they had embarked upon jihad with the army, it was not in the capacity of combatants. At best, they could boost the morale of the combatants and urge them through the tongue to fight. 8. Centuries before the thinkers of the present age, the Qur'an had declared: اَمْرُهُم شُوْرٰی بَينَهُمْ(42: 38) (the affairs of the Muslims are run on the basis of their mutual consultation, (42:38)).This clearly meant that an Islamic government would be established through their consultation, everyone would have equal rights in this consultation, whatever done through consultation could only be undone through consultation and every individual would become part of the consultative process. Moreover, if a decision could be reached through a consensus or total agreement, then the opinion of the majority would be accepted as the decision. This is precisely what democracy is. Thus, dictatorship is not acceptable in any case whether it is of a dynasty or a of a group or of a national institution and not even of religious scholars in the interpretation of issues related to religion and shari'ah. These scholars indeed have the right to present their views and express their opinions; however, their view can only become a law for the people to follow when the majority of the elected representatives accept it. In modern states, the institution of the parliament has been constituted for this very purpose. It holds and should hold the final authority in the system of a state. People do have a right to criticize the decisions of the parliament and point out their mistakes; however, no one has the right to disobey them or rebel against them. Neither scholars nor the judiciary is above the parliament. The principle of اَمْرُهُم شُوْرٰی بَينَهُمْ(42: 38) binds every individual and every institution to practically submit to the decisions of the parliament even though they may differ with them. It is only this way which is justifiable in setting up the rule of Islam and running it. If any other way is adopted to set up this rule, then it will be illegal even though the forehead of its ruler may glisten with the signs of prostration or even if he is bestowed the title of amir al-mu'minin. 9. If at some place a Muslim government exists, it is generally asked to implement the shari'ah. This expression is misleading because it gives the impression that Islam has given the right to a government to forcibly implement all the directives of the shari'ah on people. The fact is that the Qur'an and Hadith do not give this authority to any government. The Islamic shari'ah contains two categories of directives. The first category comprises directives which are given to individuals and the second category comprises directives which are given to a Muslim society. The first category relates to directives which are between an individual and God. In these directives, a person is not responsible to any government; on the contrary, he is responsible to God. Hence, no government, for example, can force a person to fast or go for hajj or 'umrah or to circumcise himself or to keep his moustaches trimmed or in the case of a woman to cover her chest, refrain from displaying her ornaments or to wear a scarf when going out. In such matters, a government has no authority beyond urging and educating people except if there is a chance of rights being usurped or excesses being committed against the life, wealth and honour of people. The Qur'an has explicitly said that among the positive directives of religion, a state can only forcibly demand from them to offer the prayer and pay zakah. The Qur'an (9:5) says that after this, it is incumbent upon the state to leave them alone and not try to enforce anything on them. As for the second category of directives, they are only given to a government because it is a government which represents a society in collective affairs. If religious scholars demand from those in authority to obey them, then they certainly will be justified. In fact, it is their duty in their capacity as scholars to make such a demand. It should be clear that this demand is the demand to follow the shari'ah. Implementation of the shari'ah is not the right name for this demand. This second category comprises the following directives: i. Muslims will not be subjects of their rulers but equal citizens. No discrimination shall be made between them in the state system and the laws of the state. Their life, wealth and honour shall hold sanctity – so much so that without their consent the state shall not impose any tax on them other than zakah. If a dispute arises in their personal affairs like marriage, divorce, distribution of inheritance and other similar matters, then it shall be decided in accordance with the Islamic shari'ah. They shall be provided with all the essential facilities for their daily prayers, the fasts of Ramadan and hajj and 'umrah. They will not be forced by the law to submit to any directive which reflects a positive injunction of Islam except the prayer and the zakah. They will be governed with justice and fairness on the principle of اَمْرُهُم شُوْرٰی بَينَهُمْ (42: 38) (the affairs of the Muslims are run on the basis of their mutual consultation, (42:38)). Their public wealth and assets shall be reserved for the collective needs of the society and shall not be given in private ownership; in fact, they shall be developed and looked after in such a way that the needs of people who are not able to financially support themselves are fulfilled from their income. If they pass away, they shall be enshrouded and prepared for burial according to Muslim rites; their funeral prayer shall be offered and they shall be buried in the graveyard of the Muslims the way Muslims are buried. ii. It shall be the responsibility of the government to organize the Friday and the 'id prayers. These prayers shall be held only at places which are specified by the state. Their pulpits shall be reserved for the rulers. They themselves will lead and deliver the sermon of these prayers or some representative of theirs will fulfil this responsibility on their behalf. Within the confines of the state, no one will have the authority to organize these prayers independently. iii. Law enforcing departments shall be primarily reserved for amar bi al-ma'ruf and nahi 'an al-munkar(enjoining good and forbidding evil). Thus, the most pious of people will be selected as workers of these departments. They will urge people to do good and forbid them all what mankind has always regarded as evil. However, they will only use the force of law when a person is guilty of usurping rights or goes after the life, wealth and honour of people. iv. The state shall always adhere to justice (qa'im bi al-qist) with regard to its enemies as well. It will speak the truth, bear witness to it and will not take any step contrary to justice and fairness. v. If the state enters into agreement with someone within its jurisdiction or with some foreign entity, then as long as the agreement exists it shall be honoured both in letter and in spirit with full honesty and sincerity. vi. The death penalty will be given in two cases only: murder and spreading anarchy in the land. If a Muslim is guilty of murder, theft, fornication, falsely accusing someone of fornication (qadhf) or spreading anarchy and disorder in the land and a court is fully satisfied that he does not deserve any leniency arising from his personal, familial and social circumstances, then those punishments shall be meted out to him which the Almighty has prescribed in His Book for those who have whole-heartedly accepted the call of Islam. vii. Dissemination of Islam to all parts of this world shall be organized at the state level. If any power of the world tries to hinder this effort or persecutes Muslims, then the state, according to its capacity, will try to remove this hindrance and stop this persecution even if it has to use force for it.[5] 10. These are the directives of the shari'ah which relate to the state and have been given with the warning that those who do not accept the verdict of the Book of God after acknowledging it will be regarded as wrongdoers (zalim), defiant (fasiq) and disbelievers (kafir) on the Day of Judgement.[6] However, if the rulers of the Muslims, in spite of this warning are guilty of some error in this regard or become rebellious, then the only responsibility of religious scholars is to warn them of its consequences in this world and the Hereafter. With wisdom and kindly exhortation, they should call them to mend their ways, face their questions, dispel their doubts and logically reason with them as to why God has given them His shari'ah. They should explain to them its relevance in the collective sphere of life. They should also elucidate to them the basis of its directives and the difficulty which a person of the modern era faces in understanding it. They should adopt styles and ways to explain and clarify it so that its underlying wisdom and objective becomes evident to them and their hearts and minds are able to adopt it with full satisfaction and they become prepared to follow it. The Qur'an has stated that the real status of religious scholars is to invite people to the truth and warn them about any deviation from it. God does not want them to force people to follow Islam or to organize their followers in groups that ask people at gun point to follow the shari'ah. [1]. English title: Islam: A Comprehensive Introduction. [2]. Bukhari, nos. 7053-7054. [3].Bukhari, no. 2957. [4]. Bukhari, no. 3015; Muslim, no. 1744. [5]. In order to see the details of these seven requirements in the sources of Islam, my book Mizan can be consulted. [6]. Qur'an, 5:44-47. ------------------------------ Translated by Dr Shehzad Saleem With thanks to Monthly Renaissance Written/Published: April 2015 Author: Javed Ahmad Ghamidi ---- Annexure 2: 9856th Meeting (AM) SC/15990 10 February 2025 Noting Terrorist Groups’ Resilience, UN Counter-Terrorism Chief Tells Security Council Lasting Global Collaboration Key to Address Conditions Conducive to Lawlessness Speakers Discuss Risk ISIL/Da’esh, Their Affiliates Pose in Syria, Afghanistan, Across Africa The resilience of terrorist groups underscores the need for sustained international collaboration and comprehensive, long-term responses that address the conditions conducive to terrorism, the Security Council heard today during a briefing on the threat posed by Islamic State in Iraq and the Levant (ISIL/Da’esh). Vladimir Voronkov, Under-Secretary-General of the United Nations Office of Counter-Terrorism, discussing the Secretary-General’s twentieth biannual strategic-level report on the topic, highlighted the volatile situation in Syria, and “the risk that stockpiles of advanced weapons could fall into the hands of terrorists”. An estimated 42,500 individuals, some with alleged links to Da’esh, remain in detention camps in the north-east. Member States must “facilitate the safe, voluntary and dignified repatriation of their nationals still stranded in those camps and facilities”, he said. Providing details on the global terrorism landscape during the past six months, he said that, in Afghanistan, ISIL-Khorasan continued to pose a significant threat noting that its supporters plotted attacks in Europe and were actively seeking to recruit individuals from Central Asian States. In West Africa and the Sahel, Da’esh affiliates and other terrorist groups intensified attacks, including against schools in Burkina Faso, Mali and Niger, while in Somalia, the organization successfully recruited foreign terrorist fighters. Sub-Saharan Africa has become the epicentre of global terrorism, he said, noting that the United Nations has prioritized capacity-building support to the continent. His office increased its delivery of technical assistance by 16 per cent, relying notably on the work of its Rabat Office. Highlighting the Fusion Cells programme which delivered specialized training to 124 analysts from 21 African Member States, he stressed the need to further strengthen border security to counter movements of terrorists. His office partnered with the Governments of Kuwait and Tajikistan to organize a conference on this. The Countering Terrorist Travel programme, he said, continued to expand with 63 beneficiary Member States who are increasingly relying on the goTRAVEL software to collect and process passenger data to detect and prevent terrorist movements. Noting that the Pact for the Future renewed the international community’s commitment to a future free from terrorism, he urged Member States to translate these commitments into action, prioritizing inclusive, networked and sustainable responses. Approach Centred on Prevention, Respect for Human Rights Key to Countering Terrorist Threat Also briefing the Council was Natalia Gherman, Executive Director of Counter-Terrorism Committee Executive Directorate, who voiced concern over the humanitarian and security crisis in north-eastern Syria, with over 40,000 individuals confined in camps and detention facilities, under conditions marked by overcrowding, inadequate shelter and limited access to clean water and sanitation. Beyond the Middle East, Da’esh remains agile, taking advantage of ongoing conflicts and regions experiencing growing instability, she continued. The group now poses a threat to security and sustainable development across the African continent. Armed terrorist groups, such as Islamic State West Africa Province, are exploiting fragile conditions to recruit children, commit abductions and attack schools and hospitals. In the Sahel and the Lake Chad Basin, Da’esh’s centralized operations continue to proliferate as regional cooperation declines, she said, adding that the role of the regional financial hubs used by the group and its affiliates has also expanded. “Addressing these threats requires an approach centred on prevention, grounded in respect for human rights, and with regional cooperation as the linchpin,” she stressed, noting the Committee’s visits to Côte d'Ivoire, Ghana, Malawi, Mauritania and the United Republic of Tanzania. Assessments revealed gaps in border security and the need for stronger regional collaboration to counter the transnational nature of Da’esh’s activities. For its part, the Executive Directorate has recently adopted the non-binding guiding principles on preventing, detecting and disrupting the use of new and emerging financial technologies for terrorist purposes — the so-called “Algeria Guiding Principles”, she said. Council Members Concerned Over Terrorists’ Adeptness at Expanding Operations, Attracting New Recruits In the ensuing discussion, Council members expressed concern that, despite decades of counter-terrorism efforts, the phenomenon has transformed adeptly, taking advantage of new technology and financial innovations. Sierra Leone’s delegate said that ISIL/Da’esh and their affiliates “continue to demonstrate resilience and adapt their modus operandi with extensive propaganda, as well as increased finances, fighters’ expertise and technology”. 14,000 fatalities were recorded on the African continent alone in 2024, he said, noting the impact on women and girls. A security-centered approach alone is insufficient, he stressed. Along similar lines, Algeria’s delegate said that terrorist groups use the lack of development and marginalization to recruit and expand — therefore, security arrangements and development initiatives are equally necessary to combat this. Highlighting the Sahel, he said that well-equipped armed groups are adopting advancing military strategies as well as using organized crime, narcotic trafficking, kidnapping and new technologies to finance such operations. France’s speaker noted that Da’esh, Al-Qaida and their affiliates are misappropriating new technology — such as drones — to carry out more targeted and lethal attacks. “These groups thrive on the soil where basic human rights are being violated, where women are marginalized,” she stated, adding that their use of sexual violence as a means of sowing terror has been documented. “Our work is far from complete,” said Somalia’s representative, spotlighting “patterns of expansion” across regions, with groups establishing networks that transcend national borders. For its part, his Government has successfully conducted military operations with international partners to neutralize foreign Da’esh affiliates and implement joint security initiatives. The representative of the United States highlighted her Government’s “precision air strikes” against ISIS in Somalia on 1 February. Her country “stands ready to find and eliminate terrorists who threaten the United States and our allies,” she said. She also urged Council members to list more ISIL and Al-Qaida affiliates in the 1267 Sanctions Committee list so that they will be subject to its worldwide assets travel ban and arms embargo. While the Sahel has become “the global epicentre for fatalities from terrorist attacks”, ISIS-Khorasan is increasing its capabilities to conduct attacks and recruit in Afghanistan and Pakistan, she said. Counter-Terrorism Policies Must Oppose Double Standards And Selectivity Pakistan’s delegate drew attention to the need to address white supremacy and far-right extremism, as well. Counter-terrorism policies have so far singled out only one religion — Islam — but they must address the negative impact of stigmatizing Muslims and fanning the flames of Islamophobia, he said. His country is at the forefront of counter-terrorism efforts, fighting not only Da’esh, but also TTP [Tehrik-e Taliban Pakistan] and Majid Brigade. Further, “the international community has failed to address State terrorism, including the use of State power to suppress legitimate struggles for self-determination or to continue foreign occupation”, he said. It was the North Atlantic Treaty Organization’s (NATO) invasion into Libya and the invasion of Iraq which spawned ISIL, the Russian Federation’s delegate said. Further, the United Nations’ counter-terrorism officials must “study the facts” on assistance to terrorists provided by Western countries, he said, adding that Ukraine, for instance, has become a logistic hub from which weapons disseminate across the world. NATO troops who hastily left Afghanistan also abandoned vast quantities of weapons which fell into the hands of ISIL and affiliates, he said. The Council should oppose double standards and selectivity in counter-terrorism efforts, China’s representative, Council President for the month, speaking in his national capacity, underscored. He also voiced concern over the Turkistan Islamic Party in Syria, and called on Damascus to fulfil its counter-terrorism obligations and prevent any terrorist forces from using the Syrian territory to threaten the security of other countries. Calls to Ensure Terrorist Groups Do Not Take Advantage of Instability in Syria Several speakers, including the delegates of Denmark and Slovenia, stressed the need to ensure that terrorist groups do not take advantage of the instability in Syria. Greece’s delegate underlined the need for a political road map in that country that includes constitutional reform, free and fair elections and inclusive governance. “This is the only way towards the eradication not only of Da’esh, but terrorism in general,” he added. The United Kingdom’s delegate spotlighted the Global Coalition’s efforts to reduce the risk Da’esh poses as Syria embarks on its historical political transition. However, “we cannot fight terrorism with force alone”, he emphasized, calling for a whole-of-society approach — with the meaningful participation of women — to address the long-term drivers of terrorism. Terrorists’ Increased Use of Information and Communications Technology Draws Concern Delegates also considered how to tackle terrorist groups’ increased use of information and communications technology (ICT), with Guyana’s representative noting that gaming and social media platforms bolster resources and recruitment. The Analytical Support and Sanctions Monitoring Team has reported extensively on the increased risk of online radicalization and recruitment targeting youth and minors and the increasing use of cryptocurrencies by Da’esh, she said. Also noting Da’esh’s use of cryptocurrencies, Panama’s delegate said: “Terrorism thrives on secrecy and underground flows of money.” His country is the only Latin American nation to participate in the Global Coalition against Da’esh and is committed to preventing terrorists from using the Panamanian banking system for their financing. The Republic of Korea’s speaker stressed that the international community must respond by leveraging artificial-intelligence-driven analytics to improve threat detection, disrupt terrorist narratives and bolster information integrity. Seoul’s new “AI and Preventing and Countering Violent Extremism” project, designed in collaboration with the United Nations Office of Counter-Terrorism, seeks to map out how terrorists exploit AI and build States’ capacity to counter these tactics by incorporating AI solutions, he said. For information media. Not an official record. 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