Contrary to Maududi and Qutb’s views, Atkinson (2002) held the view that the Arabic word jihad appears in chapter 29 verse 69 of the Qur’an and the word strive has been used in its translation into English. The word jihad is a relatively short word but it has huge implications within Islamic society as a whole and especially for the daily life of the individual Muslim. Jihad. Jihad, as ordained by Islam, does not consist of killing and being killed but in striving hard to win the pleasure of Allah. Individually and collectively, jihad is essential for the advancement of the souls.
For many Muslims, experience and intuition work hand in hand, along with the logic that helps them in arriving at the Islamic faith. According to Parrot (n.p. ), Islam believes in the existence of God in many ways. One is that Muslims believe that God or Allah holds a higher power and that no one on this planet should know that his lord is Allah. Additionally, Islamic religion would respond to the atheists ' claim that the idea of God is
In contrast to other cultures where there is a clear separation between the secular and religious spheres, religion runs very deep in the Muslim world. As a result even the most secular Muslims will practice religion to a certain extent, for example even secular Muslims pray, in order to be part of a community. In Egypt, there is no clear distinction between those who are religious and those who are secular. I believe that the main reason Islam is able to exist as a culture and not necessarily as a faith in Egypt, is as a result of this mindset that religious practices are communal gestures. This concept was explained by Shibley Telhami, who wrote that that while many Egyptians practice Islam out of faith, there are some (secular Muslims) who practice Islam and follow Sharia law because they have the right to do so (Washington Post, 2013).
The fact that Islam is comprehensive means that God as already provided for every aspect of human life including government and society. Tocqueville had his reservations about democracy, acknowledging that democracy is not perfect. There are legitimate concerns over the rule of the majority who would rather have representatives who agree with their views than ones who would create good laws . The tyranny of the majority not only allows for subpar laws but also makes it so that democratic government is not working towards the benefit of all is citizens. Khomeini would argue that Islamic government does not have this problem because rulers keep the good of their entire people in mind, because all who follow the divine path are destined for happiness.
Pakistan in its current situation is a developing country, yet to acknowledge the realization of the fact that, a religious state is bound by the existence of its own rules and regulations. Hence, as laid down in the constitution, “No law shall be made in derogation of the injunctions of Islam”. When we talk about the practicality of laws in our country, one may find a practice, which is, if not completely then partly existing on a notion, opposed to the theoretical side, of which we are obliged to study in our pursuit for education. Freedom of religion is a fundamental right which is said to be given to all the citizens of Pakistan. Practically I don’t find that to be the case.
Even though it may seem virtually impossible for calligraphy to have a significant role in Islamic culture, it does. Through its sacred role in religion and architecture and as a unifying factor among Muslims, calligraphy has proven to be a crucial part of Muslim life throughout history. Islamic calligraphy will continue to be studied and will hopefully someday be fully appreciated by ignorant western cultures. Works Cited Ali, Wijdan. "Right to Write."
The former refers to where religions tend to resist social innovations and lend themselves to anti-modernization. One example includes the Christians’ preference for the King James Version of the Bible, which involves the use of archaic languages and style, which are perceived as respect for what is holy and traditional, even if they are performed inconsistently with the original grammar. The latter states that all religious belief systems include some beliefs about language. The veneration of language is apparent in religious discourse. In Muslim’s realm, the Qur’an can only be read or recited in Arabic.
Defining Islamophobia & Anti-Muslim Racism It might sound unnecessary and time consuming to question the existence of Islamophobia at this stage as the previous part of this research paper provides much evidence to the reality and seriousness of this phenomenon, but it is still a very important requirement as to ensure the authenticity and legitimacy of this piece. Rana (2010) proposes that since Islam is a religion and there is so much heterogeneity present in the Muslim communities, then the only denominators that Anti-Muslims can assume when discriminating against Muslims are their traditional Islamic outfits (i.e. Women’s’ Hijab), the exterior physical appearance of traditional Muslims (i.e. Men growing beards and shaving moustache), Muslim Names (i.e. Mohammed, Ahmed, Abdullah, Osama, etc...), and any other distinctive factors and practices known to Muslim communities and individuals.
Religion has a dominant role in modern cultural racism so Islamaphobia fits perfectly into the category. “Only within the outlined long durée of historical continuities together with the recent hegemony of cultural racism can we understand the relationship between Islamophobia and racism today. It is absolutely impossible to de-link the hate or fear against Muslims from racism against non-European people. Islamophobia and cultural racism are entangled and overlapping discourses” (Ramón Grosfoguel and Eric Mielants). Another important section highlighted in The Long-Durée Entanglement Between Islamophobia and Racism in the Modern/Colonial Capitalist/Patriarchal World-System is Islamophobia as epistemic racism.
The religious centres define the heartland: Saudi Arabia maintains its guardianship of the shrines at Mecca and Medina, and the conduct of the hajj, against the claims of Shii Iran, the Shii tradition, and other sects disillusioned with Saudi Arabia's credentials within the ummah. Saudi Arabia enjoys much of its strength to repudiate other claims because it
When asked why, he responded with, "if you accept the tenets of Islam that you would be incapable by abiding under the Constitution." With this blanket statement, Ben Carson directly attacked the Muslim community’s honor and integrity. Therefore, I wrote a letter to Ben Carson addressing his comment the only way I know how, informative and respectful. In the letter, I made it clear that my emotions do not object to him having an opinion, but the false statement that he placed on the Muslims. In the letter, I illustrated how his comment subconsciously makes Muslims feel inferior, and the effects of his comment on people who know little to no Muslims.
It give us rights such as freedom of speech freedom of religion, freedom of press, but it mean different to people, people who are religious they have freedom of religion, I as a Muslim American can pray anywhere as long as it is not effecting anything around me. freedom of speech is another one that is important express our ideas, other countries does not allow it as much. American have right to vote to elect our own
Privilege and oppression were not equally part of my life at U.S. The problem I faced were many, In the face of oppression for being a Muslim, which I never worried about being one but, was about the harassment I had to undergo. There is a general fact that anyone Muslim in U.S is being harassed for the prior reason. I am from Saudi Arabia, and am a Muslim, so, I faced many oppression calling me and my beliefs followed as racism. I followed my own beliefs which I was meant to follow, but I was called racist.
Moreover, our own code has no special status; it is merely one among many. As we shall see, this basic idea is really a compound of several different thoughts.” (Pojman pg.140) We should believe that Cultural Relativism is based on several different thoughts therefore, he contradicts himself in saying that Cultural Relativism only exists as a result of the moral codes we were told in our culture were correct. Rachels states “the customs of different societies are all that exist. These customs cannot be said to be “correct” or “incorrect,” for that implies we have an independent standard of right and wrong by which they may be judged. But there is no such independent standard; every standard is culture bound.” Rachels stating that our standards are culturally bounded contradicts the fact that he states that our standards are from “cultural codes” or ‘moral codes” that we have which are basically the moral codes of our society.