Jamil Akhtar Social Justice and Equality in the Qur’ān: Implications for Global Peace Socialna pravičnost in enakost v Koranu v povezavi z globalnim mirom Abstract: This paper explores the profound lessons of the Qur’ān about equality and social justice, as well as how these lessons relate to promoting world peace. The goal is to clarify the fundamental ideas of the Qur’ān that support gender equality, economic justice, and human dignity while examining their applicability in the modern world. The study uses a thorough examination of Qur’ānic verses, closely examining particular allusions to social issues and their historical background to produce complex interpretations. One of the main goals is to determine the connection between social justice, equality, and world peace. The study recognizes and tackles widespread misunderstandings and historical obstacles that have impeded the successful application of Qur’ānic principles, even despite the rich Islamic tradition that places a strong emphasis on these values. Additionally, the paper evaluates the current obstacles to social justice advocacy and offers solutions. A thorough examination of the role of Muslim communities and leaders is conducted, emphasizing their obligations to advance social justice and peace worldwide. Furthermore, a comparative examination with alternative religious and ideological viewpoints is conducted to find points of agreement for interfaith communication and cooperation. The article concludes by making suggestions on how communities, governments, and legislators can incorporate the Qur’ānic teachings into real-world projects. It emphasizes the critical role that social justice and equality play in bringing about enduring world peace. Keywords: equality, global peace, social justice Izvleček: V članku so obravnavani nauki Korana o enakosti in socialni pravičnosti ter nji- hova povezanost s spodbujanjem svetovnega miru. Cilj je pojasniti temeljne ideje Korana, ki podpirajo enakost spolov, gospodarsko pravičnost in človekovo dostojanstvo, hkrati pa pre- učiti njihovo uporabnost v sodobnem svetu. Članek temeljito analizira koranske verze, pri čemer natančno preučuje posamezne aluzije na družbena vprašanja in njihovo zgodovinsko ozadje ter tako oblikuje kompleksne razlage. Eden glavnih ciljev je definirati povezavo med družbeno pravičnostjo, enakostjo in svetovnim mirom. Študija prepoznava in obravnava razširjene nesporazume in zgodovinske ovire, ki so ovirali uspešno uporabo koranskih načel, celo kljub bogati islamski tradiciji, ki močno poudarja te vrednote. Poleg tega ocenjuje sedanje ovire pri zagovarjanju družbene pravičnosti in ponuja rešitve. Temeljito je preučena vloga muslimanskih skupnosti in voditeljev, pri čemer so poudarjene njihove obveznosti za spod- bujanje socialne pravičnosti in miru po vsem svetu. Poleg tega članek ponuja primerjalni pre- gled z alternativnimi verskimi in ideološkimi stališči, da bi našli skupne točke za medversko Edinost in dialog Unity and Dialogue 79 (2024) 1: 23–45 Pregledni znanstveni članek Review scientific paper (1.02) Besedilo prejeto Received: 25. 12. 2023; Sprejeto Accepted: 8. 3. 2024 UDK UDC: 28-277:364.612 DOI: 10.34291/Edinost/79/01/Akhtar © 2024 Akhtar CC BY 4.0 24 Edinost in dialog 79 (2024) 1: 23–45 JAMIL AKHTAR komunikacijo in sodelovanje. Članek se zaključi s predlogi, kako lahko skupnosti, vlade in zakonodajalci vključijo nauke Korana v resničnost sveta. Poudarja ključno vlogo, ki jo imata družbena pravičnost in enakost pri vzpostavljanju trajnega svetovnega miru. Ključne besede: enakost, globalni mir, socialna pravičnost Introduction The Qur’ān is a profound and all-encompassing manual that covers the ethical, legal, and spiritual facets of life for Muslims. Its verses are believed to be the exact words that God spoke to the Prophet Muhammad more than 1,400 years ago (Esposito 2015). Islamic doctrine is based on the Qur’ān, which provides moral and ethical guidelines for social cohesi- veness as well as personal behaviour (Rahman 1980). Understanding Islam's teachings is necessary to respect its principles and the ideals that motivate its followers (Nasr 2007). Concerns about equality and social justice have gained prominence in today's diverse and interconnected global setting. Persistent economic disparities, discrimination, and so- cial injustices are the root causes of tensions and conflicts worldwide (Stiglitz 2012). This necessitates a critical analysis of the role that religious texts, particularly the Qur’ān, can play in settling disputes and promoting a world that is more equitable and peaceful. This paper analyses the lessons on social justice and equality found in the Qur’ān and discusses how they apply to the current state of internatio- nal affairs. We seek to uncover the wisdom contained in the Qur’ān and investigate its potential as a roadmap for people, communities, and poli- cymakers striving for a more equitable and peaceful world via in-depth examination of important ideas and verses. The lessons of the Qur’ān have attracted a lot of scholarly attention, but in-depth examination that speci- fically tackles social justice and equality in the context of the global com- munity is conspicuously lacking. By providing a comprehensive analysis of the Qur’ān's position on these important issues and considering any potential ramifications for international peace, this study aims to close this gap. By doing this, we hope to further the current conversation re- garding the influence of religious texts on the development of moral frameworks for a global and multicultural society. Previous studies have looked at the lessons of justice, ethics, and social behaviour found in the Qur’ān (Barlas 2002). But as the literature makes clear, there is a paucity 25 Unity and Dialogue 79 (2024) 1: 23–45 SOCIAL JUSTICE AND EQUALITY IN THE QUR’ĀN: IMPLICATIONS FOR GLOBAL PEACE of comprehensive studies on the Qur’ānic perspective on equality and social justice in the contemporary global setting. Because of the dynamic nature of global issues, it is necessary to reexamine religious writings to determine their relevance to the modern world. This paper contends that it significantly advances the discussion of the Qur’ān's teachings on social justice and equality in a global setting. It sets it- self apart by focusing on these subjects and providing an in-depth analysis that transcends the broader talks of Islamic ethics. The contribution lies in the nuanced understandings that bridge the gap between traditional in- terpretations and contemporary issues, offering a fresh perspective on the Qur’ān's capacity to advance global peace. 1 Brief overview of the Qur’ān The chapters of the Qur’ān are called Surahs, and the verses are called Ayahs. Each surah has a different length and covers a range of topics, including morality, religion, the law, and advice on conduct. The one- ness of God, monotheism, and the significance of good deeds as means of achieving spiritual advancement are all emphasized in the Qur’ān (Khan 1979). In addition, it offers moral guidance on a range of topics, advancing equality, justice, and compassion (Al-Qaradawi 1999). Scholarly appreciation of the Qur’ān's linguistic and literary beauty dates back centuries (Sells 1999). Believers view the language's complex structure – which is written in classical Arabic – as a miracle in and of itself (Abdel Haleem 2010). A thorough comprehension of the Qur’ānic language, historical background, and legal precedents is necessary for accurate interpretation (Rippin 2006). Diverse Islamic schools of thought might provide various interpretations, adding to the wealth of scholarly work (Ramadan 2008). 2 Importance of social justice and equality in the global context The Qur’ān frequently discusses social justice and equality, demonstra- ting a general concern for people's welfare both individually and collecti- vely (Mir-Hosseini 2006). No matter one's origins or social standing, the 26 Edinost in dialog 79 (2024) 1: 23–45 JAMIL AKHTAR Qur’ān emphasizes the intrinsic dignity of every person (Barlas 2002). It encourages a sense of equality among believers by outspokenly denoun- cing discrimination based on race, ethnicity, or social status (Esack 1997). The concepts of equality and social justice are extremely important in the global context. There is a clear need for an international ethical framework as the world grows more interconnected and diverse cultures and belief systems interact on a global basis (Nussbaum 2009). In addition to being a question of personal ethics, social justice becomes essential to promoting mutual respect, collaboration, and harmonious cohabitation between vari- ous communities (Sen 2009). The difficulties facing the world today high- light how urgent it is to address social justice issues. Conflicts and tensions are caused by the persistence of social injustices, gender inequality, and economic disparities in different regions (Stiglitz 2012). Comprehending and implementing the social justice teachings of the Qur’ān can yield si- gnificant insights into addressing these issues and advancing a fairer and more peaceful international community (Ghazi 2010). This paper will examine the Qur’ānic teachings on equality and social justi- ce and consider how they relate to world peace. The goal is to uncover the profound wisdom that can lead people, communities, and policymakers toward a more equitable and peaceful world by looking at important ideas found in the Qur’ān, pertinent verses, and their historical background. 3 Concept of social justice and equality in the Qur’ān While social justice and equality are major themes in many religious tradi- tions, Islam provides a comprehensive framework addressing these issues as explained in the Qur’ān. For Muslims, the Qur’ān is the sacred book, and its precepts offer direction in areas such as morality, ethics, and social structure. This paper examines how the Qur’ān addresses social justice and equality, highlighting important ideas and pertinent passages that speak to gender equality, economic justice, and human dignity. 3.1 Key principles in the Qur’ān The Qur’ān is the religious book for millions of followers around the world, in which equality, dignity of human and economic justice are the 27 Unity and Dialogue 79 (2024) 1: 23–45 SOCIAL JUSTICE AND EQUALITY IN THE QUR’ĀN: IMPLICATIONS FOR GLOBAL PEACE main features. It affirms the identical value of each person before God, irrespective of one's background. Economic justice is delivered through fair distribution of resources and expressions of care for those in need. Gender equality is given due importance, dispelling old outdated social norms. These principles are a digital of the personal and societal relations mirroring the vision of Qur’ān for a just society. Human dignity and equality: All people have intrinsic dignity, regardless of their origins, race, or social standing, as the Qur’ān emphasizes. The Qur’ān emphasizes the inherent value of every person by clearly saying, »We have certainly honoured the children of Adam« (Qur’ān 17:70). This principle upholds the belief that no one should face discrimination based on petty standards because all people are created equal in God's eyes. Furthermore, the Qur’ān encourages humility and unity among believers while discouraging elitism and arrogance. It says, yes, we did create you from male and female and make you into peoples and tribes so that you can get to know one another, o mankind. It is true that the most upright among you are the most noble in Allah's eyes (Qur’ān 49:13). This verse highlights the fact that genuine nobility is not determined by social stan- ding or ancestry, but rather by piety and righteousness. Economic justice: The equitable distribution of wealth and the prohibition of exploitative practices are two ways that the Qur’ān promotes econo- mic justice. One of the Five Pillars of Islam, zakat, mandates that Muslims give away a certain percentage of their wealth to the less fortunate. The Qur’ān states, »And establish prayer and give zakah, and whatever good you put forward for yourselves – you will find it with Allah. Indeed, Allah, of what you do, is Seeing.« (Qur’ān 2:110) This serves to support the notion that shared economic prosperity is preferable to hoarded wealth for the be- nefit of society as a whole. An additional economic principle found in the Qur’ān that tries to stop exploitation is the prohibition of usury (riba). Usury is vehemently condemned by the Qur’ān, which says that »those who consume interest cannot stand [on the Day of Resurrection] except as one stands who is being beaten by Satan into insanity« (Qur’ān 2:127). By preventing unfair transactions from producing wealth, this ban aims to create a just economic system in which the less fortunate are not dispro- portionately burdened with debt. 28 Edinost in dialog 79 (2024) 1: 23–45 JAMIL AKHTAR Gender Equality: The Qur’ān emphasizes the spiritual equality of men and women to address gender equality. It clearly states: »And their Lord respon- ded to them, ‘Never will I allow to be lost the work of [any] worker among you, whether male or female; you are of one another.’« (Qur’ān 3:195) It is established in this verse that men and women have equal roles and rewards in God's eyes. The verse »And the believers, men and women, are protecting friends of one another; they enjoin the right and forbid the wrong« (Qur’ān 9:71) further affirms the special abilities and attributes of both sexes. In sustaining justice and righteousness, this encourages men and women to work together and support one another. 3.2 Relevant verses supporting social justice A spirituality and social justice link is the subject of the discussion that the examples of diverse religious texts will be used to show the need for justice, kindness and tolerance. Guided by these teachings that are found in different religious systems such as the Holy Bible, Qur’ān, and Bhagavad Gita, it is clear that every human being is endowed with dignity and should engender compassion, love and understanding to others. Prophets and divinely-inspired people encouraged believers to work on generating a world of equality, fairness and brotherhood, and these guidelines are applicable even today. This reflective journey involves the readers to explo- re the universal spiritual principles outlined in the teachings of other reli- gions and opens the door for a potential positive social change. Specific verses addressing social issues: The Qur’ān contains many verses that expressly address social issues and promote compassion and justice. One of these verses says, »O you who have believed, be persistently stan- ding firm for Allah, witnesses in justice, and do not let the hatred of a pe- ople prevent you from being just. Be just; that is nearer to righteousness.« (Qur’ān 5:8) This verse cautions against allowing one's own prejudices to obstruct the pursuit of justice in addition to highlighting the significan- ce of justice. The Qur’ān also advocates for the defence of the weak and oppressed. It says, »And what is [the matter] with you that you fight not in the cause of Allah and [for] the oppressed among men, women, and children who say, ‘Our Lord, take us out of this city of oppressive people and appoint for us from Yourself a protector and appoint for us from Yourself a helper?’« (Qur’ān 4:175) This verse emphasizes how important 29 Unity and Dialogue 79 (2024) 1: 23–45 SOCIAL JUSTICE AND EQUALITY IN THE QUR’ĀN: IMPLICATIONS FOR GLOBAL PEACE it is to oppose oppression and fight to create a society that is fair and compassionate. Historical context and interpretation: A comprehensive understanding of social justice principles necessitates an understanding of the histori- cal background and interpretation of Qur’ānic verses. Academics who offer in-depth commentary that clarify the circumstances surrounding the revelation of specific verses include Ibn Kathir and Al-Qurtubi. For example, the economic practices that were common during the Prophet Muhammad's time are the reason why usury is prohibited. Usury was a popular tool used to exploit people with low financial standing. The Qur’ān's condemnation of usury sought to put an end to these unfair commercial practices and establish a fair and just system of economic organization. Similarly, the verses addressing gender equality need to be interpreted in the context of pre-Islamic Arabian society, where women were often mistreated and marginalized. Scholars like Amina Wadud and Leila Ahmed assert that the Qur’ān's teachings aimed to empower and ele- vate women while also challenging prevailing social mores (Wadud 1999; Ahmed 1992). The Qur’ān provides a comprehensive and multifaceted framework for comprehending and enacting social justice and equality. Its teachings emphasize the value of justice, fairness, and compassion in all aspects of human existence. They are imbued with the core concepts of gender equality, economic justice, and human dignity. Significant guidance for establishing a just and fair society can be obtained from the verses that specifically address social issues when examined in the context of their historical writing and interpreted with professional insight. Muslims are called upon to improve society by upholding these values and creating an atmosphere in which equality and justice are the norm. 4 Implications for global peace: fostering social justice, equality, and peace During unparallelled global problems peace making has differed from the simple way of war. The modern day theories of world peace under- line the utmost importance of equality and social justice for a peaceful 30 Edinost in dialog 79 (2024) 1: 23–45 JAMIL AKHTAR co-existence among all. This change acknowledges the fact that the fair, reasonable societies characterized by the equitable access of resources are necessary for real peace, which goes beyond the absence of the armed conflict. Social justice, equity and equality have been recognized as vital bases for keeping conflicting situations off, as grievances can be a trigger for conflicts. The examination of these concepts delves into how they are interconnected with each other, highlighting the efforts of some civi- lizations to institute equality and social justice to ensure a lasting peace. Through the consideration of a wide range of case studies, from religious to secular, the search for the recurring elements focusing on maintaining peace through the adherence to these principles is also undertaken. 4.1 Connection between social justice, equality, and peace The nuanced idea of world peace must include social justice and equality in addition to the absence of overt hostilities. The idea that social justice, equality, and peace are related stems from the observation that peaceful societies are more likely to be just and equitable. This is not just a theoreti- cal relationship. Social justice requires an equitable distribution of oppor- tunities, resources, and privileges within a community to advance equity. However, equality ensures that all people, regardless of background, have access to the same opportunities and rights. Respect for these principles creates the foundation for peace. Injustices and inequality often lead to social unrest, grievances, and, in the worst cases, conflict. As a result, eradicating social injustices and promoting equality can serve as strong deterrents to violence and significantly increase global peace. Examining how various societies have used social justice, equality, and peace to foster harmony and lessen conflict is essential to understanding the relationship between these ideas. 4.2 Case studies highlighting positive outcomes Tales of societies that have applied the teachings of the Qur’ān to promote social justice and harmony are inspiring. They demonstrate the game-chan- ging power of harmonizing communal values with the moral and ethical precepts of the Qur’ān. Some societies have seen success in removing bar- riers and promoting inclusivity by embracing values based in compassion, equity, and moral behaviour. These case studies highlight the critical role 31 Unity and Dialogue 79 (2024) 1: 23–45 SOCIAL JUSTICE AND EQUALITY IN THE QUR’ĀN: IMPLICATIONS FOR GLOBAL PEACE that social justice plays as a catalyst for long-lasting peace and peaceful coexistence, offering insightful information about the concrete advantages of incorporating Qur’ānic values into social frameworks. a) Societies applying Qur’ānic principles Communities that take their cues from the Qur’ān are one noteworthy example of a society putting social justice and equality into practice and then achieving peace. Islam's core principles of social justice and equality are emphasized in the Qur’ān. Islamic almsgiving, or zakat, is a concept that represents the religion's commitment to reducing economic inequality and redistributing wealth. When zakat is diligently practiced, communi- ties frequently see a discernible decline in poverty and a sense of shared responsibility, which fosters a peaceful atmosphere. Furthermore, Islamic teachings place a strong emphasis on justice, which inspires societies to create just legal frameworks that handle everyone equally and promote social harmony (Smith 2010; Khan 2017). b) Success stories in promoting peace through social justice In the last decades, numerous Muslim countries have made significant pro- gress toward peace through social justice, and these success stories have become the models that are revered universally. One impressive example is the case of Malaysia where people-oriented policies and initiatives have been at the forefront of creating a harmonious community from a diverse populace. Malaysian social justice is presented through the affirmative acti- on programs targeting the disadvantaged sectors, particularly the Malays, for their empowerment through education and economic opportunities (Hussain 2018). Likewise, Turkey is considered as the symbol of stability and tolerance in the Muslim world that insists on social justice through diverse reform measures that support the safeguarding of minority rights and promote equality (Tugal 2009). Turkey’s stepwise measures in tack- ling socioeconomic injustice not only has led to increased national calm but also granted her a spaceship as a mediator regionally where peace is established through diplomacy and dialogue. The conflict-ridden past and current status of Bangladesh as a Muslim majority country provide a further striking example that the power of social justice can be leve- raged to create oneness within confrontational borders (Kabir 2019). 32 Edinost in dialog 79 (2024) 1: 23–45 JAMIL AKHTAR The government’s dedication to giving the women and the marginalized sectors equity has not only improved lives but has also contributed to the country’s overall stability and vulnerability. Likewise, Indonesia, the big- gest Muslim country in the world, is also making tremendous strides in the peace-making through the activists of social justice. Indonesia’s contri- bution in developing inter-faith dialogue and tolerance has been well ac- knowledged as a vital step in de-escalating such conflicts and safeguarding national unity (Barton 2015). These stories of success reinforce that social justice can be a transformative force in building peace within countries and beyond that are predominan- tly Muslim. Nevertheless, although challenges still persist, it is of optimum importance to continue to hold on to social justice principles to ultimately sustain and build upon these successes. Promoting peace and justice is the task that Muslim counties should always put more emphasis on. They must keep investing in education, healthcare, and economic empowerment to become a beacon of hope and inspiration for the whole world. 5 Challenges and misconceptions in the pursuit of social justice in Islam Based on the Qur’ān and the Sunnah, Islamic teachings place a strong emphasis on social justice. Nevertheless, there are many obstacles to over- come and a lot of misinformation when it comes to putting these ideas into practice. This paper addresses prevalent misunderstandings regarding social justice in Islam, examines historical obstacles to applying Qur’ānic teachings, and addresses current issues while suggesting solutions. 5.1 Common misconceptions about social justice in Islam One common misperception is that Islam encourages inequality, parti- cularly with regard to gender. Critics claim that the Qur’ān supports ma- sculine superiority, but a deeper look reveals a more complex picture. The verse »Whoever does righteous deeds, whether male or female, while being a believer, those will enter Paradise« (Qur’ān 4:124) highlights the spiritual equality of men and women. In Islam, gender roles are about complementary responsibilities rather than superiority (Esposito 2015). 33 Unity and Dialogue 79 (2024) 1: 23–45 SOCIAL JUSTICE AND EQUALITY IN THE QUR’ĀN: IMPLICATIONS FOR GLOBAL PEACE The idea of jihad is the subject of another myth. Jihad, which is someti- mes misinterpreted as a holy war, is actually a larger conflict that includes societal change and personal development (Asad 1984). The Qur’ān emp- hasizes the non-violent aspects of Jihad by saying, »And strive for Allah with the striving due to Him« (Qur’ān 22:78). Furthermore, there is a false perception that Islam is against religious freedom. But the Qur’ān makes it clear that »there is no compulsion in religion« (Qur’ān 2:256), highligh- ting the significance of personal choice when it comes to one’s beliefs (Ibn Kathir 2000). Islam, at its core, recognizes the validity of diverse religious beliefs and promotes diversity and pluralism. 5.2 Historical challenges in applying Qur’ānic principles In Muslim societies, social justice has not always been easily implemented, even despite the Qur’ānic ideals. For example, the problem of slavery posed a big obstacle. Islam supported treating slaves fairly and emancipa- ting them, but because of social structures and economic dependencies, the total abolition of slavery encountered opposition (Robinson 2003). The historical problem of misusing religious authority for political ends was another example. Social injustices resulted from rulers’ distortion of Islamic principles to justify oppressive regimes during different his- torical periods. The development of a just society was hampered by the misapplication of Sharia law and the manipulation of religious beliefs for political ends (Ahmad 2011). Furthermore, the Qur’ānic teachings on economic justice were disregarded by the feudal system that emerged in some Muslim societies, which instead concentrated power and wealth among a small group of individuals. The growing wealth inequality ran counter to the Islamic emphasis on social welfare and wealth distribution (Siddiqui 2006). 5.3 Contemporary challenges and how they can be addressed The misapplication of Sharia law is one of the main obstacles to social ju- stice in Islam in the modern world. Extremist organizations pervert Islam to uphold the core values of compassion and justice by using religious texts to further their political goals. To address this issue, a concerted ef- fort involving academics, community leaders, and governments is needed to advance a precise comprehension of Islamic teachings. Another barrier 34 Edinost in dialog 79 (2024) 1: 23–45 JAMIL AKHTAR to social justice is the problem of corruption in nations with a majority of Muslims. Islam upholds fairness and equality, which are undermined by corruption. To create accountable institutions, guarantee transparency, and end corruption at all levels, governments and civil society must co- operate (Al-Ali 2003). Even though the Qur’ān emphasizes equality, some societies still uphold patriarchal norms when it comes to women’s rights. To alleviate these disparities and advance gender justice, legislative chan- ges and educational programs are essential. Muslim leaders and academics ought to take a proactive approach to advancing the authentic essence of Islam, which honours the contributions made by both sexes to socie- ty (Mir-Hosseini 2000). Economic injustices still exist, with poverty and income inequality being major issues in certain countries dominated by Muslims. These discrepancies can be addressed by putting into practice laws that uphold Islamic values of charity, social welfare, and wealth dis- tribution. The Islamic practice of zakat, or almsgiving, can be used to pro- mote economic justice and reduce poverty (Chapra 2008). Islamophobia and prejudice have resulted from the belief that Islam poses a threat in the field of international relations. Encouraging interfaith communication and improving knowledge of Islam can help debunk myths and advance a more equitable world community. to counteract Islamophobia and ad- vance tolerance, governments, religious organizations, and educational institutions are essential (An-Na‘im 2008). There are difficulties and misunderstandings associated with the pursuit of social justice in Islam. Although misconceptions about religion, jihad, and gender roles still exist, they can be cleared up by learning more about Islamic teachings. Slavery, political manipulation, and economic inequality are just a few of the historical issues that have had a lasting effect. In the modern world, significant challenges include economic injustices, gen- der inequality, corruption, and the improper application of Sharia law. To address these issues, a multipronged approach involving religious scholars, civic society, governments, and community leaders is required. By promoting gender equality, economic justice, transparency, and a true understanding of Islam, societies can work to put the social justice teachin- gs found in the Qur’ān into practice. They can also make an effort to fight Islamophobia and corruption. 35 Unity and Dialogue 79 (2024) 1: 23–45 SOCIAL JUSTICE AND EQUALITY IN THE QUR’ĀN: IMPLICATIONS FOR GLOBAL PEACE 6 Role of Muslim communities and leaders in promoting social justice, global peace, and collaboration Leaders and communities of Muslims are essential to promoting social justice, world peace, and cooperation. Based on the compassionate and equitable tenets of Islam, they promote global cooperation, understan- ding, and inclusivity. Muslim leaders help to end discrimination and create a peaceful world by encouraging communication, education, and altruistic endeavours. Their dedication to justice is consistent with larger cultural ideals, illustrating the transformative potential of group action in creating a more just and peaceful international community. 6.1 The responsibility of Muslim leaders in promoting social justice It is the duty of Muslim leaders to advance social justice both inside and outside of their communities. This obligation, which has its roots in Islamic law, includes treating every person fairly and equally, regardless of their background. Sayings such as »O you who have believed, be persistently standing firm for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just« (Qur’ān 5:8) highlight the significance of justice in the Qur’ān. This verse emphasizes how important it is to pre- serve justice even in the face of difficulty. Muslim leaders in the political, religious, or community spheres are responsible for creating an atmosphe- re that guarantees everyone’s rights are upheld, equal opportunities are provided, and everyone is happy. This covers social, educational, and eco- nomic issues in addition to religious ones. For Muslim leaders, Prophet Muhammad is a role model because he is a model of justice. His dedicati- on to treating diverse communities fairly and upholding justice in gover- nance establishes a benchmark for modern leaders. Furthermore, Islamic scholars and modern thinkers who elaborate on the relationship betwe- en Islam and social justice can serve as a source of guidance for Muslim leaders. Academics such as Tariq Ramadan and Yusuf al-Qaradawi offer valuable perspectives on balancing Islamic principles with contemporary issues, presenting a sophisticated comprehension of the duties entrusted to Muslim leaders. (Ramadan 2001; Qaradawi 1992) 36 Edinost in dialog 79 (2024) 1: 23–45 JAMIL AKHTAR 6.2 Initiatives by Muslim communities for global peace Muslim communities everywhere have taken an active part in a number of campaigns to advance world peace. Interfaith dialogue is one impor- tant initiative that Muslims engage in to promote mutual understanding and cooperation with people of other faiths. Dispelling myths, fostering understanding, and fostering an atmosphere of acceptance and respect for one another are the goals of these conversations. The Common Word initiative, started by Muslim scholars in 2007, promotes harmony and peace by highlighting the values that Islam and Christianity have in com- mon (Common Word 2007; Yusuf 2008). Muslim communities frequently support world peace by actively taking part in disaster relief operations. A culture of peace and coexistence is being fostered by organizations such as the Islamic Society of North America (ISNA), which has started programs aimed at bridging gaps with other faith communities through community outreach and educational initiatives (ISNA [n.d.]). Muslim- majority nations have also used diplomacy to support international peace initiatives. The Organization of Islamic Cooperation (OIC) has been instru- mental in addressing disputes, advancing nonviolent means of settlement, and upholding human rights among its member nations (OIC [n.d.]). Furthermore, grassroots movements that uphold the Islamic values of ju- stice, compassion, and tolerance have arisen within Muslim communities. These movements support humanitarian aid, peacebuilding, and conflict resolution. Through the promotion of an educational culture that prioriti- zes the peace and justice-oriented teachings of Islam, these communities aid in the development of a more harmonious global community. 6.3 Collaboration with non-Muslim communities and organizations To promote inclusivity, foster understanding, and create harmonious soci- eties, cooperation with non-Muslim communities and organizations is cru- cial. Muslims can address common issues and promote social cohesion by forming partnerships across religious and cultural divides. This coope- rative strategy is in line with Islamic teachings, which place a strong emp- hasis on tolerance, compassion, and cooperation (Qur’ān 49:13). These kinds of partnerships provide chances to refute preconceptions, challen- ge stereotypes, and establish forums for conversation. Collaborative ef- forts in the fields of healthcare, education, and community development 37 Unity and Dialogue 79 (2024) 1: 23–45 SOCIAL JUSTICE AND EQUALITY IN THE QUR’ĀN: IMPLICATIONS FOR GLOBAL PEACE have the potential to dismantle obstacles and foster harmony amongst disparate groups (Al-Hamarneh 2011). Additionally, by utilizing a variety of viewpoints and resources, cooperative efforts can improve the efficacy of social services (Bouma, Ling, and Pratt 2012). One essential component of cooperation is encouraging interfaith dialogue, which allows for can- did conversations about shared ideals and objectives (Abu-Nimer 2007). Having such discussions can promote respect for one another and forge relationships that cut over differences in religion. Academics contend that these exchanges help to create resilient communities that are able to over- come obstacles as a group (Sampson 2019). Muslim leaders’ dedication to collaborating with non-Muslim communities to uphold the rights of all people is exemplified by the Marrakesh Declaration, which emphasizes the rights of religious minorities in countries where Muslims predominate (Marrakesh Declaration 2016). In short, working together with non-Muslim communities is an expression of Islamic values of compassion, understanding, and unity as well as a pra- ctical approach to problem-solving. Communities can foster environments that celebrate diversity and advance everyone’s well-being by banding together. 6.4 Identifying common ground for interfaith dialogue and cooperation Building bridges between disparate cultures and worldviews in a di- verse world requires promoting interfaith dialogue and cooperation. Establishing common ground among diverse religious beliefs paves the way for collaboration, reverence, and comprehension. This area of agre- ement serves as a catalyst for in-depth conversations that transcend theo- logical differences. Interfaith dialogue can effectively promote peace and harmony by examining commonalities in values, morality, and aspirations. Realizing the universal values that bind all people is an essential first step in this endeavour to create a more diverse and cohesive global community. Shared ethical values: While religious traditions may have different the- ological roots, interfaith cooperation is often founded on shared ethi- cal values. Common values such as justice, compassion, and almsgiving are highly valued in Islam, Christianity, and Judaism. Working together 38 Edinost in dialog 79 (2024) 1: 23–45 JAMIL AKHTAR on humanitarian and social issues is based on these shared values. These shared ethical values can be used by interfaith dialogue to foster mutual understanding and cooperative efforts to improve society (Rahman 1980). Environmental Stewardship: Interfaith cooperation is increasingly cen- tred around environmental issues. Numerous faith-based traditions, such as Buddhism, Christianity, and Islam, promote environmental stewardship. Acknowledging our shared accountability for protecting the environment opens up possibilities for working together. Diverse religious communities can come together and cooperate on projects that address climate change, sustainable development, and conservation for the benefit of the earth (Francis 2015). Peace and social justice: Beyond religious boundaries, the pursuit of social justice and peace is a common goal. Numerous faiths, such as Buddhism, Christianity, Islam, and Hinduism, support world peace and the reducti- on of suffering among people. This shared commitment to social justice and peacebuilding can be used by interfaith dialogue to address pro- blems like conflict, poverty, and inequality. A more compassionate and just world can be created through cooperative efforts in these areas (The Dalai Lama 2011). Interfaith education and understanding: Encouraging knowledge and comprehension of various religions is a crucial element in cultivating inter- faith collaboration. Programs that promote religious literacy and discourse aid in debunking myths and stereotypes. Programs for interfaith education can be created to examine the parallels and divergences between different religions, promoting an environment of tolerance and respect for variety. More mutual understanding can facilitate more productive collaboration for the benefit of people of different religious backgrounds (Patel 2016). A comparative study of religious viewpoints sheds light on the variety of attitudes and customs that exist in our global community. Even tho- ugh there are differences, finding points of agreement is crucial to pro- moting interfaith communication and collaboration. Diverse religious traditions can work together to address global challenges and promote a more peaceful and interconnected world through shared ethical values, 39 Unity and Dialogue 79 (2024) 1: 23–45 SOCIAL JUSTICE AND EQUALITY IN THE QUR’ĀN: IMPLICATIONS FOR GLOBAL PEACE environmental stewardship, the pursuit of peace and social justice, and interfaith education. 7 Recommendations for policy and action There has never been a more pressing need for comprehensive policies and actions to address pressing societal issues than in an era of increasing global interconnectedness and diversity. This paper provides important recommendations in three areas: a) the consequences for international or- ganizations and governments in terms of policy; b) community-based and grassroots initiatives; and c) educational programs that foster acceptance and understanding. With their focus on everything from environmental sustainability to social justice, each of these fields is essential to building a more just and inclusive society. 7.1 Policy implications for governments and international organizations The socio-political environment is significantly shaped by governments and international organizations. It is essential to shift the paradigm toward inclusive policies to effectively address global challenges. Legislation that advances social justice, equality, and environmental sustainability ought to be given top priority by policymakers (Sen 2009). Strong anti-discri- mination legislation, measures supporting economic inclusivity, and sustainable development programs are examples of this. International cooperation is also very important. It is recommended that governments take a proactive approach to diplomatic efforts aimed at establishing inter- national agreements on matters like economic equality, human rights, and climate change (Keohane and Nye 2001). Enforcing transnational policies and promoting cooperation require the strengthening of international organizations like the United Nations. Policies should also be based on tho- rough data collection and analysis. To comprehend the complex issues faced by diverse populations living within their borders, governments must fund thorough research (Duflo 2017). This evidence-based strategy guarantees that policies are customized to meet particular requirements and are flexible enough to change as conditions do. Furthermore, it is essential to have a commitment to accountability and transparency. For 40 Edinost in dialog 79 (2024) 1: 23–45 JAMIL AKHTAR continual improvement, governments should be open to public input, communicate policy outcomes on a regular basis, and interact with citi- zens (Wampler 2007). By involving the public, this participatory appro- ach increases the legitimacy of policies and cultivates a sense of shared responsibility. 7.2 Grassroots initiatives and community-based actions Although policies from the top down are essential, community-based and grassroots efforts are just as important for long-lasting change. Local communities are valuable partners in the pursuit of positive transforma- tion because they frequently have unique insights into their problems and solutions (Putnam 2000). Community-driven initiatives can help with particular issues like access to healthcare, affordable housing, and cultural preservation while also building a sense of empowerment and ownership (Fukuyama 2014). Collaborative action can be effectively mo- bilized through community organizing. From the civil rights movement to environmental advocacy, grassroots movements have always been essential in bringing about social and political change (McAdam 1982). Governments ought to actively assist and work in tandem with grassroots groups, offering community leaders platforms, resources, and training. Because of this mutually beneficial relationship, policies have a greater effect and are more successfully implemented locally. Furthermore, enco- uraging a culture of social entrepreneurship can boost innovation within communities. Governments ought to provide incentives to companies that give social and environmental impact top priority, promoting the growth of businesses that meet urgent community needs (Mair and Martí 2006). This strategy fosters inclusive prosperity and sustainable development by balancing social and economic goals. 7.3 Educational programs to promote understanding and acceptance Education is fundamental to changing society because it shapes attitudes and promotes inclusivity. The goals of educational initiatives should be to foster tolerance, empathy, and a thorough awareness of the many cultures and viewpoints that exist. It is imperative that curricula incorporate the histories and contributions of marginalized communities (Banks 2012). 41 Unity and Dialogue 79 (2024) 1: 23–45 SOCIAL JUSTICE AND EQUALITY IN THE QUR’ĀN: IMPLICATIONS FOR GLOBAL PEACE This offers a more realistic representation of the interconnected world that students live in while also validating the experiences of underrepresen- ted groups. In addition to conventional educational environments, com- munity-based learning programs can be extremely important. Building bridges between diverse communities is facilitated by workshops, semi- nars, and cultural exchange programs run by educational institutions and community organizations (Sleeter 2008). A more tolerant society is built on the foundation of mutual respect and the dismantling of stereotypes through exposure to diverse viewpoints and experiences. In addition, it is imperative to incorporate media literacy initiatives into academic curri- cula to furnish learners with the aptitude to scrutinize and manoeuvre through an ever-more intricate media terrain with critical thinking abilities (Hobbs 2010). This gives people the ability to recognize false informa- tion, dispel stereotypes, and participate in thoughtful public discourse. Educational institutions help create informed and engaged citizens by pro- moting media literacy. Tackling the intricate problems of our day necessitates a diverse strategy that incorporates grassroots projects, top-down regulations, and educatio- nal initiatives. The forefront must be set by governments and international organizations with inclusive policies that put sustainability, justice, and equality first. Encouraging community-based initiatives and grassroots movements at the same time guarantees that these policies are successfully implemented and have a local impact. Promoting diversity and critical thin- king at a young age is crucial because education has a significant impact on attitudes and acceptance. Societies can create a future that is more just, equitable, and sustainable by adopting these suggestions. Conclusion The research article concludes by exploring the deep relationship that the Qur’ān outlines between social justice, equality, and the pursuit of world peace. The results highlight how important social justice and equality are as fundamental tenets for promoting peace and harmony on a worldwide level. According to the research, the Qur’ān not only supports just and equ- itable social structures but also emphasizes the fundamental link betwe- en achieving these ideals and achieving enduring peace. The Qur’ānic 42 Edinost in dialog 79 (2024) 1: 23–45 JAMIL AKHTAR teachings make clear how social justice and world peace are intertwined, providing a framework for people, groups, and countries to consider and put into practice as they work toward a peaceful world. The article is fil- led with heartfelt calls to action, imploring readers to live out social justi- ce and equality on a daily basis. People are pleading with communities to create welcoming spaces that embrace diversity and deter prejudice. Additionally, the study makes a strong case for governments to pass laws that address structural injustices and advance fair opportunities for all citizens. It highlights our shared obligation to tear down the obstacles that support injustice and inequality to create an atmosphere in which the seeds of world peace can germinate and grow. Essentially, the study says that the Qur’ānic teachings of social justice and equality are essential components of the larger effort to bring about world peace. The epilogue acts as a spark for revolutionary change, encouraging people, groups, and governments to take the initiative to build a world characterized by justice, compassion, and long-lasting peace. 43 Unity and Dialogue 79 (2024) 1: 23–45 SOCIAL JUSTICE AND EQUALITY IN THE QUR’ĀN: IMPLICATIONS FOR GLOBAL PEACE References Abdel Haleem, Muhammad. 2010. Understanding the Qur’an: Themes and Style. London: I. B. Tauris. Abu-Nimer, Mohammed. 2007. Educational peace building: A training manual. New York: Teachers College Press. Ahmad, Irfan. 2011. Political Islam: From Text to Interpretation. Zurich: Springer. Ahmed, Leila. 1992. Women and Gender in Islam: Historical Roots of a Modern Debate. New Haven: Yale University Press. Al-Ali, Zaid. 2003. Islam and the Challenge of Democracy: A »Boston Review« Book. Princeton: Princeton University Press. Al-Hamarneh, Ashraf. 2011. Islam and Muslims in Western Europe. Leiden: Brill. Al-Qaradawi, Yusuf. 1999. The Lawful and the Prohibited in Islam. Indianapolis: American Trust Publications. An-Na‘im, Abdullah Ahmed. 2008. Islam and the Secular State: Negotiating the Future of Shari’a. Cambridge, MA: Harvard University Press. Asad, Muhammad. 1984. The Message of the Qur’an. Dar Al-Andalus Limited. Banks, James. 2012. Diversity and Citizenship Education: Global Perspectives. San Francisco, CA: Jossey-Bass. Barlas, Asma. 2002. »Believing Women« in Islam: Unreading Patriarchal Interpretations of the Qur’an. Austin, TX: University of Texas Press. Barton, Greg. 2015. Indonesia and the Politics of Disaster: Power and Representation in Indonesia’s Mud Volcano. Asian Studies Review 39/3: 356–374. Bouma, G., Ling, Rod, and Douglas Pratt. 2012. Religious diversity in Southeast Asia and the Pacific: National case studies. Zurich: Springer. Chapra, Muhammad Umer. 2008. The Islamic Vision of Development in the Light of Maqasid al-Shariah. Madras: The Islamic Foundation. Common Word. 2007. A Common Word Between Us and You. Https://www.acom- monword.com/ (accessed 20. 11. 2023). Dalai Lama. 2011. Beyond Religion: Ethics for a Whole World. Boston: Houghton Mifflin Harcourt. Duflo, Esther. 2017. Good Economics for Hard Times. New York, NY: Penguin Press. Esack, Farid. 1997. The Qur’an: A Short Introduction. Oxford: Oneworld Publications. Esposito, John. 2015. Islam: The Straight Path. Oxford: Oxford University Press. Francis. 2015. Laudato Si’: On Care for Our Common Home. Vatican City: Libreria Editrice Vaticana. Fukuyama, Francis. 2014. Political Order and Political Decay: From the Industrial Revolution to the Globalization of Democracy. New York: Farrar, Straus and Giroux. Ghazi, Abul Fadl. 2010. A Theory of Islamic Ethics: Based on the Qur’an and Sunnah. Herndon, VI: International Institute of Islamic Thought. Hobbs, Renee. 2010. Digital and Media Literacy: A Plan of Action. Washington, DC: Aspen Institute. Hussain, Azmi. 2018. Malaysia’s Affirmative Action Policy and Its Impact on Ethnic Relations. Journal of Current Southeast Asian Affairs 37/1: 117–139. Ibn Kathir. 2000. Tafsir Ibn Kathir. Cairo: Dar-us-Salam Publications. Islamic Society of North America ISNA [n.d.]. Home. Https://www.isna.net/ (accessed 22. 11. 2023). Kabir, Aminul Hassan. 2019. Bangladesh’s Progress Toward the Sustainable Development Goals: A Critical Assessment. The Journal of Developing Areas 53/4: 149–166. Keohane, Robert, and Joseph Nye. 2001. Power and Interdependence: World Politics in Transition. Boston, MA: Pearson. 44 Edinost in dialog 79 (2024) 1: 23–45 JAMIL AKHTAR Khan, Muhammad Akram. 2017. The Qur’ānic Foundations and Structure of Muslim Society. London: Routledge. Khan, Muhammad Muhsin. 1979. The Qur’ān: Translation and Commentary. Lahore: Islamic Book Service. Mair, Johanna, and Ignasi Martí. 2006. Social Entrepreneurship Research: A Source of Explanation, Prediction, and Delight. Journal of World Business 41/1: 36–44. Marrakesh Declaration. 2016. Marrakesh Declaration on the Rights of Religious Minorities in Predominantly Muslim Majority Communities. Https://www.abc-u- sa.org/wp-content/uploads/2021/05/Marrakesh- Final-04-12-18.pdf (accessed 22. 11. 2023). McAdam, Doug. 1982. Political Process and the Development of Black Insurgency, 1930-1970. Chicago, IL: University of Chicago Press. Mir-Hosseini, Ziba. 2000. Islam and Gender: The Religious Debate in Contemporary Iran. Princeton: Princeton University Press. – – –. 2006. Muslim Women’s Quest for Equality: Between Islamic Law and Feminism. Critical Inquiry 32/4: 629–645. Nasr, Seyyed Hossein. 2007. The Heart of Islam: Enduring Values for Humanity. New York, NY: HarperOne. Nussbaum, Martha. 2009. The Clash Within: Democracy, Religious Violence, and India’s Future. Cambridge, MA: Harvard University Press. Organization of Islamic Cooperation OIC [n.d.]. Home. Https://www.oic-oci.org/ (accessed 25. 11. 2023). Patel, Eboo. 2016. Interfaith Leadership: A Primer. Boston: Beacon Press. Putnam, Robert. 2000. Bowling Alone: The Collapse and Revival of American Community. New York: Simon & Schuster. Qaradawi, Yusuf. 1992. Priorities of the Islamic Movement in the Coming Phase. Herdon, VA: International Institute of Islamic Thought. Rahman, Fazlur. 1980. Major Themes of the Qur’ān. Chicago, IL: University of Chicago Press. Ramadan, Tariq. 2001. Islam, the West, and the Challenges of Modernity. Madras: Islamic Foundation. – – –. 2008. Radical Reform: Islamic Ethics and Liberation. Oxford: Oxford University Press. Rippin, Andrew, ed. 2006. The Blackwell Companion to the Qur’an. Hoboken, NJ: Wiley-Blackwell. Robinson, David. 2003. Islamic Civilization in Thirty Lives: The First 1,000 Years. Berkley: University of California Press. Sampson, Cynthia. 2019. Interfaith engage- ment in a pluralistic world. Oxford: Oxford Research Encyclopaedia of Communication. Sells, Michael. 1999. Approaching the Qur’an: The Early Revelations. Ashland, OR: White Cloud Press. Sen, Amartya. 2009. The Idea of Justice. Cambridge, MA: Harvard University Press. Siddiqui, Kalim. 2006. Islam’s Contribution to Social Welfare. Madras: Islamic Foundation. Sleeter, Christine. 2008. Critical Multicultural Education: Theory and Praxis. New York: Routledge. Smith, Jane. 2010. Islam in the Modern World. Princeton: Princeton University Press. Stiglitz, Joseph. 2012. The Price of Inequality: How Today’s Divided Society Endangers Our Future. New York: W. W. Norton & Company. Tugal, Cihan. 2009. The Passive Revolution in Turkey: Nation-State Islamism and Hegemony. New Perspectives on Turkey 40: 29–58. Wadud, Amina. 1999. Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective. Oxford: Oxford University Press. Wampler, Brian. 2007. Activists beyond Borders: Advocacy Networks in International Politics. Ithaca, NY: Cornell University Press. 45 Unity and Dialogue 79 (2024) 1: 23–45 SOCIAL JUSTICE AND EQUALITY IN THE QUR’ĀN: IMPLICATIONS FOR GLOBAL PEACE Yusuf, Hamza. 2008. The Common Word: A Call to Muslim-Christian Friendship. Jordan: The Royal Aal al-Bayt Institute for Islamic Thought.