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As per the general public terrorism is jihad, yet terrorism is not jihad or a holy war by Muslim instead is a mark on the image of the Islamic religion. There is a greater misconception that the western world portrays of jihad; they tend to bring it out in negative context of the Islam. It is clear that jihad is being projected in a distorted manner and the Muslims as fanatics and terrorists. Through such acts we see the negative portrayal of the Islamic institution as seen through most journalistic material.
Jihad as described in research articles and book is derived from Arabic word, ‘Jahada’ meaning to struggle or to strive. Jihad simply refers to someone’s ability in struggling towards achieving a certain goal. While individuals are seen to directly involve the word with Islamic violence. In this paper it shall be seen that the core belief of Muslims is that peace is attained only when mankind follow the Islamic way of doing things. From such points we see the world defining jihad in various different ways, for instance the US government will most probably describe jihad as a violent Islamic institution which is meant to destroy peace. Through this paper we shall see the western distinction of the just and unjust war against the non-believers of the Islamic religion, since to Muslims any war against the non-believers is morally justified.
Abd Al-Salam Faraj (Faraj) representation of jihad is seen to reflect an intense redefinition of its actual meaning and activities as perceived by various individuals in both the present and the past durations. It is stated that jihad refers to one’s ability in striving towards achieving a certain goal, while the ancient reference in the Qur’an and hadith refers to it as a wide range of struggles which include fighting on the behalf of the Islamic community and extended to the internal struggle against evil. While Abdul Hakim Sherman Jackson (Jackson) is seen to limit himself on the fact that Muslim is a religion of peace. He is seen to explore this fact through the treatment of jihad as a religiously sanctioned Islamic group of armed violence. He focuses his attention on jihad as per the causes and justifications of its stand in going to war.
According to Faraj the rival appreciation of jihad is encountered due to the struggle against non-believers and these resulted into the humiliation, weakness, and internal divisions engulfing the Islamic community. According to him it is stated that for Muslims to fight the western invasion, they first have to fight their own invasions. He states that the Qur’an speaks authoritatively and ambiguously while telling its believers that fighting is a command to them. From such phrases, the question is; does Qur’an drive believers against the non-believers? On the other hand Jackson is seen to illustrate that the revealing of certain verses to the believers which commanded them to wage jihad was not the introduction of the Qur’an to obligate Muslims to fight, instead the Qur’an was simply responding to a pre-existing state of affairs. Furthermore, Jackson illustrates that peace is the major aim of this fight, which he claims is clearly indicated by various verses in the Qur’an.
Moreover, it is suggested by Faraj that the scope of the state power is the major contributor to the fact that most of the Muslims delude themselves about the true nature of jihad. By so doing its believers tend to prefer the safety and comfort of devotional acts that by any chance put nothing important at risk. But on the other hand, Faraj argues that all the pacific forms of struggle are but poor and at most unworthy replacement for the sweat and the blood necessary to both enact God’s will and at a greater percentage combat a regime whose intend extend further into every dimension of the society. Taking into consideration Jackson’s contributions we see that he tries to stick with the fact that Islam is a religion of peace hence he avoids the defensive jihad. It is seen that jihad commits itself to its ambitions and concerns.
Furthermore, Faraj is seen to reveal himself as an excavating and an authentic Islam while he does transfer textual fragments into timeless commands which are obtained of the larger ethical and textual world in which they are seen to have been conventionally embedded. Faraj claims that the burden of religious scholarship affirms the reading of a true Islam, which is not challenged by criticism from ulama. According to Faraj the unpleasant condition of Muslim affairs attests specifically to ulama’s neglect of jihad and of course misrepresentation of what it clearly entails, while on the other hand Jackson is seen to reveal himself as a more calculative and considerate Islam. He tries as much as possible to avoid the concept of defensive jihad and places his discussion on the aggressive jihad. He does so to avoid defending the doings of the jihad instead to bring out its exact actions and how such actions are perceived around them.
The modern world has seen the acts of jihad changed, for instance in Jackson’s writings, there was a territorial treaty signed after the world war two, which clearly stated that each and every nation on the planet was rendered inviolable. As a result the action, saw the eradication of war and establish peace as the assumed and normal relationship between all nations. Even after the treaty was signed there still exists a relationship of hostility between the believers and the non-believers. As it is illustrated by Jackson we see that the fundamental difference between the ancient and the modern times both are justified and requires a different interpretation and application of all the existing scriptural and juridical injections that command Muslims to wage jihad against non-believers. Despite the eradication of war by the world’s peace organizations, it is still evident that Islam stands its ground considering their campaign towards achieving their goals as in terms of jihad, this fact is illustrated by Faraj under his writings.
On further argument jihad holds a great obligation of taking claims of what they have not done. For instance in the beginning of Faraj’s writings we experience jihad being blamed for the death of the Egyptian president, this act saw four members of the jihad group being executed. While in the US as illustrated by Jackson we see jihad again being forced to take the blame of the attacks of September 11th. These accusations have seen the Muslim leaders and intellectuals on the defense in a measure to extirpate all traces of violence in Islam.
At the present moment the global jihad is seen to have a greater influence on the world’s economy, the world’s political stand, the world’s religious conflicts and above all the human rights and democracy. Islamic terror has become a threat in the international relations among different countries. This has resulted in countries taking extreme measures to avoid any surprises, within such measures we see the Arabs being most affected.
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