The study deals with the problem of using the concept of God in terrorist discourse. It links violence, religion and politics as a vital topic in the current culture. It criticizes this trend among fundamentalists and reveals the heritage roots of the idea. As one aspect of philosophy reveals the ability of macro concepts to understand the meanings given to them. (Critically) its semantic energy is tested under diversified or unilateral use. The concept of God - for example - came in the history of metaphysics and theology as essence, reason, essence, centre, doctrine, absolute existence, and text. The central issue of the study is that violence in the name of religion drew a bloody entity of God, and it signed those doing so in human and theological contradictions that will not stop. Until today, it became a violent and widespread gene through religious circulation. This is a distant restoration of the roots of the ancient pagans. Her image was mired in legends under the cover of Holy Wars. If true, terrorist groups of "contemporary pagan" renewed the footnotes of the war gods. Because it depicted God as if it were a terrifying being to the point of death. The language of their discourse is dripping with hatred and blood, which has made her ideas of theology fraught with ancient conflict since Adam's creation. Their perceptions of God preserved all the legacy of the connotation given to God, including his extraordinary power towards jealousy. The study shows that interpretation is the basic ability a human being achieves to understand the world and express it in meaningful ways. Every interpretation is living under the meaning of the world, history and truth. What do we think if the meaning is based on repression in the first place ?! Accordingly, the sacred may confirm - within the vocabulary of life - its expected return, whether by inheritance or within social life. His monotheistic vision is identical with language, as he has historically the possibility of the fiercest rhetorical appearance whenever faded. This is thanks to the interpretations that his holiness is repeated in different cultural spaces. Religion is not a field far from the fields of knowledge. There are religious tendencies within the limits of society, politics and economics ... such as the discourse of Islamization of science and knowledge, and the condemnation of systems of government and laws when exercising the same role in light of its metaphysical perspective. Perhaps the reproduction of violence is a component within a circle that tells of the drama of God in history. Where man rises strictly against those outside his kingdom (i.e. outside faith in God). At the same time, he paints his violent image of guarding this kingdom. At that time, there will only be wars between the believer and the other, which destroy human humanity as a rational being. So the question ... How can one think philosophically about this issue? Especially when there is - as in the Arab-Islamic context - a culture of violence, terrorism and murder in the name of God. Can the image of God be killed ?! What philosophical implications do we find in religion and its perceptions based on such a proposition ?! With these questions, I will place the problem of the bloody interpretation of the deity in front of contemporary philosophers (Martin Heidegger - George Gadamer - Jürgen Habermas - Richard Rorty), using their ideas to define the problem and expose its aspects through religious discourse. I will present a reading of some religious issues and their categories in the context of Islamic thought, revealing the contents and as a kind of application, no more. Terror has emerged with a multifaceted head as a bloody mythical being. The destruction of his intellectual arsenal has become an unavoidable philosophical issue, and the time has come radically. The study includes several points: First: Introduction. Second: the archive of violence. Third: The god of interpretation Fourth: Name and signature. Fifth: The Logos of War. Sixth: The circulation of death. Seventh: The terrorist and the priest. Eighth: Conclusion and the most important references.