Monday, October 7, 2019

Social Justice in the Holy War Essay Example | Topics and Well Written Essays - 750 words

Social Justice in the Holy War - Essay Example The same asserts as written in the Qur’an that it is the duty of all believers to engage in this war â€Å"with their goods and lives† for they will be rewarded if slain in the process (K. 3:157-158, 169-172); while those who do not participate in this endeavour shall expect relentless retribution at their doors (K. 9:81-82, 48:16). Regrettably, thousands of innocent civilians form part of the catastrophe with every assault; worse, it is not adequately rationalized how such injustice can be irreproachable. This lifelong discord between Muslims and the Western religions is in reference to their separate views on social justice. While most democratic countries do not interfere in the spiritual practices by legitimate organizations, they avow to implement essential measures should peace and order is compromised. Muslims are directed to stand against the enemy of the church and to readily use force when called for by the situation. Quite the opposite, the Western government and its constituents employ due process of law—conscientious deliberations are carried out before war is declared, and death sentence through electrocution, gas chamber, or lethal injection is conceded. Jihad entails exerting the maximum potential to attain a goal that is purely dedicated for God’s cause. One who is devoted to this cause is compelled to use all physical, intellectual, financial, economic, and spiritual capacities to service it; employs whatever force he or she can when confronting that which blocks his or her way; and when necessary dies for it (Jonsson 511). In other words, the cause justifies the means; that regardless of the consequence, the exercise of jihad is all that counts. Life itself is of lesser importance, and to live a life free of violence has no bearing at all. "The fruits of the greater jihad are the conviction that the individual sacrifices himself and his material well-being and must bear martyrdom for the purpose of confronting the enemy, in the way of God† (Hamzeh 37). Then again, the Muslims are encouraged to fight against seduction, superstition, wrong belief, carnal desire, and evil inclinations in the quest of intellectual and spiritual enlightenment (Jonsson 513). This notion of the greater jihad is a battle against oneself—to place â€Å"one’s power and faculties under the yoke of Allah’s commands and purging the domain of one’s body of satanic elements and their forces† (Hamzeh 36). To denounce evil in an effort to purify the body and soul is an exceptional Islamic doctrine that is in harmony with that of the other religions; yet, evil is another element that the former gives distinct connotations to. While the notorious Osama bin Laden, founder of the Islamic extremist group al-Qaeda, bluntly refers to the Americans as abomination, those that suppose otherwise denies him the right to call himself a Muslim. In the Quran, two basic words, 'Adl and Qist, broadly t ranslates as justice. Adl in Islam means a balanced approach to all things, including life. Therefore, Adl also pertains to a person who is â€Å"morally, behaviorally, and spiritually balanced† (Barazangi, et al 19). Qust, on the other hand, refers to the way in which Muslims deal with one another, and God deals with us. Qist essentially concerns human social interaction, if we use the term to include both God and humans in this interchange. It includes the notion of fairness in dealing with others (Barazangi, et al 19). Authors Capeheart and Milovanovic propose that social justice is concerned not in the narrow focus of what is just for the individual alone, but what is just for the social whole. Given the current global condition, social justice must include an understanding

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