First, welcome!
As for your superb questions, it's something we, I'm speaking for theologians and Scholars of Religion, are beginning to ask in earnest.
While there are plenty of different reasons why people pick up a gun and go fight, we know there are two groups that tend to be receptive to this ideology; either the ones with nothing to lose (the have nots) or those who those who feel powerless, disenfranchised, or alienated (and the combination of the two, as well!). Extremist propaganda, as I'm sure you're all well aware, focuses extensively on creating and reinforcing a binary; 'Us' vs' Them'. Religions- especially the Abrahamic ones- deal with binaries quite a bit; Sin and Salvation, heter and tereifa, shirk and tawhid. So this isn't unique to Islam in the least. What is rather unique to Islam is how many Muslims think of Islam, and how Islamists and Jihadists subsequently manipulate it.
Islam is about submission to the will of God. Period. Many Muslims believe that everything in the universe submits to the Divine will of God. Since humans lived in ignorance. God revealed Himself via Prophets. Since previous groups corrupted their messages and since God is wonderful and benevolent, He revealed his word again through Muhammad for one last time (Seal of the Prophets). Everything on how to live a proper life according to God's will is laid out- from cradle to grave. It governs action in almost very conceivable instance and they are graded from halal (permissive) to harem (forbidden). So, when outside forces come along and say "You're doing it wrong", it obviously creates tension. When extremists get ahold of it, it turns into jihad.
But we all know that isn't the whole story. Islam isn't any more repressive than Christianity or Judaism, per se. There are other forces at work magnifying these effects- Colonialism comes to mind. So, what is the difference? The difference, I think, is in discourse, and whose interpretation is perceived as being the most authentic. This is a nasty, nasty kettle of worms, let me tell you.
From my perspective as a student of Islamic Studies, one way to address those three questions you brought up is by re-engaging with the Islamic intellectual tradition. For too long, it's been the area of revisionist ulema fighting against the erosion in their power base and jihadists textually mining scriptures in their hunt for justification. By demonstrating these concepts and ideas are not purely Western as they've been lead to believe, but intrinsic to Islam and then drawing from the sura, hadith, and even shari'a, it can slowly shift the debate.
To this day, Islamists and Jihadists alike set the tone for how discussions on human rights are thought of in Islam. They say they're Western ideas, completely alien to Islam, and yet another way for the West to colonize Islamic lands, stripping them of their culture and identity. It is a declaration of war against Islam, and ultimately the nature of the universe itself. It is a cosmic jihad. Think I'm resorting to hyperbole? It's spelled out plain as day in both Qutb and Mawdudi, two men who form the ideological backbone of Islamist and Jihadi ideology.
One of the best resources I've found in describing the history of this predicament is Fazlur Rahman. He wrote Islam and Modernity: Transformation of an Intellectual Tradition back in the 80s. While I think his quadruple movement hermeneutic problematic, he does a superb job describing and analyzing the many forces that have brought us to this point in time. If you want to address issues in South Asia, his voice cannot be ignored. It's going to be on the reading list for the little book club I will be starting if folks haven't read it yet.
Also, along with those issues you raised, I cannot help but think how the issues of immigration and identity feed into this. Islamists in Egypt and Pakistan turned to the college students and provided them with that sense of self. I watched their legacy in action when I was studying for my Master's at SOAS in London. Many second generation Muslims are increasingly turning to Islamists for that sense of self since it is not being provided by their adopted homelands. Case in point, the ISOC's (Islamic Societies) were incredibly well organized and funded, not to mention very conservative and sympathetic to Islamist aims. Notable Islamic Feminist, Prof. Amina Wadud gave a lecture at one of the sister schools. The ISOC's planned 3 days of counter lectures to coincide with hers. While the student groups are quite careful, students frequently find their way to Hizb ut-Tahrir meetings from there.
As brief aside, I'm going to say Gender and Islam is a minefield for a lack of better words. I've spent about 8 years seriously studying it and it's a highly contentious subfield. Calling someone a Feminist can either be a great compliment or a slur. It's not a field to wade into lightly.
If you, or anyone else, want more recommendations, I can provide more resources and names.
Bookmarks