Defending Victims, Practicing Restraint: God-Consciousness and the Use of Force in the Qur’an
The Qur’an speaks frequently of victims and the need to defend them—whether they are the marginalized, the oppressed, those who bring God’s word to a resistant people, or the early community of believers. However, the obligation to defend victims leads to the question of whether force can be used in...
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| Format: | Article |
| Language: | English |
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MDPI AG
2022-01-01
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| Series: | Religions |
| Subjects: | |
| Online Access: | https://www.mdpi.com/2077-1444/13/2/124 |
| _version_ | 1827653044816314368 |
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| author | John J. Ranieri |
| author_facet | John J. Ranieri |
| author_sort | John J. Ranieri |
| collection | DOAJ |
| description | The Qur’an speaks frequently of victims and the need to defend them—whether they are the marginalized, the oppressed, those who bring God’s word to a resistant people, or the early community of believers. However, the obligation to defend victims leads to the question of whether force can be used in their defense (including self-defense). Too often, this question is addressed by isolating passages that allow for the use of force, trying to identify their occasions of revelation, and considering whether later passages abrogate earlier ones. This approach suggests that the use of force or violence is an identifiable theme in the Qur’an, detachable from its broader message. However, the question of how and when force may be used is inseparable from the important Qur’anic notion of God-consciousness (<i>taqwa</i>), which ifs presupposed in the Qur’an when considering whether the use of force is justified. God-consciousness serves both as a source of restraint for those who would resort to violence out of anger or indignation, as well as a critical standard for those who find themselves conflicted over the possible use of force. Considering the question of the use of force in the defense of victims in light of God-consciousness shifts the focus away from isolated passages and arguments about abrogation to a more open and adaptable approach that calls into question the use of force as one option among others, and leaves open up the possibility of a non-violent response as entirely keeping with the spirit of the Qur’an. |
| first_indexed | 2024-03-09T21:10:33Z |
| format | Article |
| id | doaj.art-e1bd2b55f172412f8cd988d8063e0542 |
| institution | Directory Open Access Journal |
| issn | 2077-1444 |
| language | English |
| last_indexed | 2024-03-09T21:10:33Z |
| publishDate | 2022-01-01 |
| publisher | MDPI AG |
| record_format | Article |
| series | Religions |
| spelling | doaj.art-e1bd2b55f172412f8cd988d8063e05422023-11-23T21:51:31ZengMDPI AGReligions2077-14442022-01-0113212410.3390/rel13020124Defending Victims, Practicing Restraint: God-Consciousness and the Use of Force in the Qur’anJohn J. Ranieri0Department of Philosophy, Seton Hall University, South Orange, NJ 07079, USAThe Qur’an speaks frequently of victims and the need to defend them—whether they are the marginalized, the oppressed, those who bring God’s word to a resistant people, or the early community of believers. However, the obligation to defend victims leads to the question of whether force can be used in their defense (including self-defense). Too often, this question is addressed by isolating passages that allow for the use of force, trying to identify their occasions of revelation, and considering whether later passages abrogate earlier ones. This approach suggests that the use of force or violence is an identifiable theme in the Qur’an, detachable from its broader message. However, the question of how and when force may be used is inseparable from the important Qur’anic notion of God-consciousness (<i>taqwa</i>), which ifs presupposed in the Qur’an when considering whether the use of force is justified. God-consciousness serves both as a source of restraint for those who would resort to violence out of anger or indignation, as well as a critical standard for those who find themselves conflicted over the possible use of force. Considering the question of the use of force in the defense of victims in light of God-consciousness shifts the focus away from isolated passages and arguments about abrogation to a more open and adaptable approach that calls into question the use of force as one option among others, and leaves open up the possibility of a non-violent response as entirely keeping with the spirit of the Qur’an.https://www.mdpi.com/2077-1444/13/2/124Qur’anviolenceGod-consciousness |
| spellingShingle | John J. Ranieri Defending Victims, Practicing Restraint: God-Consciousness and the Use of Force in the Qur’an Religions Qur’an violence God-consciousness |
| title | Defending Victims, Practicing Restraint: God-Consciousness and the Use of Force in the Qur’an |
| title_full | Defending Victims, Practicing Restraint: God-Consciousness and the Use of Force in the Qur’an |
| title_fullStr | Defending Victims, Practicing Restraint: God-Consciousness and the Use of Force in the Qur’an |
| title_full_unstemmed | Defending Victims, Practicing Restraint: God-Consciousness and the Use of Force in the Qur’an |
| title_short | Defending Victims, Practicing Restraint: God-Consciousness and the Use of Force in the Qur’an |
| title_sort | defending victims practicing restraint god consciousness and the use of force in the qur an |
| topic | Qur’an violence God-consciousness |
| url | https://www.mdpi.com/2077-1444/13/2/124 |
| work_keys_str_mv | AT johnjranieri defendingvictimspracticingrestraintgodconsciousnessandtheuseofforceinthequran |