Islam has been, from its very beginning, not only a religion but a political community (Ummat al-Islām), and Muhammad was not merely a prophet, but a political leader and military commander whose aim is occupying the world. Therefore, Islam is more politics than a religion. Since Allah promised the Muslims victory and superiority over all other religions worldwide, it is sanctioned for all Muslims to occupy the world. Humanity is divided into two groups: the followers of Islam who are called “believers,” as compare to all the others, who, being not Muslims, are infidels or apostates by definition and deserve death.
It is the duty of the Muslims to propagate the only one true faith, Islam, throughout the world. It is the duty of the Muslim to invade, by force, to the lands of the infidels. Should the infidels refuse to embrace Islam, jihad is the means to vanquish them. These are the three main arms of Islam, the Muslims use at will and according to the circumstances.
A brief glance to world situation today clearly reveals what Western leaders refuse to utter; and Western media refuses to display; and what Western academia refuses to teach and to investigate – that Islam is the main source of all humanity’s troubles. 95 percent of world terrorism and more than 70 percent of world violence are purely Islamic. There are political, religious and ethnic minorities all over the world. In our global world, there is not even one country that has not minorities. However, there are three salient facts:
First, and of critical importance, Muslims are the only minority that do not want to integrate and assimilate. On the contrary, they have come to change and transform. Muslim minorities are almost the only cause of turbulence, agitation, hatred, rage and violence. This fact is one of the main reasons to the mired situation in most states globally.
Second, In the US, they have exacerbated the rage of Blacks and Hispanics, large parts of them converted to Islam, and part of them have deteriorated their upheavals to more radical-violent spectrum. In other states Muslims are the cause violence takes so high level of societies’ situation.
Third, in Arab-Islamic states, minorities are extinct species. They are persecuted, butchered, massacred, and slaughtered. This fact shows the true face of Islam. While demanding (by force of violence!) civilian rights in the West without accepting and recognizing any civility or loyalty, they treat other minorities savagely and deadly.
We have clearly to understand and declare that only one religion today regularly motivates large numbers of its followers to murder, behead, terrorize, rape, butcher, and enslave all other peoples across the globe. It is Islam; not Christianity; not Judaism; not Buddhism; not others. Islam. Only Islam. We know it, and still run away; we see it, and still we close our eyes; it is so clear and obvious, and still we deny it. It is one of the unfortunate facts that we all ignore this unprecedented evil in history and continue to pay protection money out of deep intimidation and ignorance. We all whitewash this horrific situation, as we are in deep mental and willful blindness.
Contrary to the Free World’s beliefs and conceptions, Muslims take Islam’s doctrine and teachings seriously and take it a must to follow. The Qur’an explicitly and repeatedly commands Muslims to engage in Jihad: “Jihad is ordained for you Muslims.” It explicitly and repeatedly commands Muslims to “kill the infidels wherever you find them;” “strike off their heads,” enslave and make sex slaves of their wives and daughters, and continue this Jihad “until all opposition ends and all submit to Allah.”
As is clearly seen from current history, Muslim terrorists across the globe are murdering, beheading, enslaving, and raping infidels wherever and whenever they can. There is not even one state around the world that is not influenced and/or inflicted by Jihad, Da’wah and Hijrah. These Jihadists are encouraged by Islamic exegetes and Imāms’ preaching; are directly supported by many Muslim sponsor states, like Saudi-Arabia, Qatar, and Iran; and by terrorist exporting states, like Afghanistan, Pakistan, Iraq, Libya, and Sudan.
The Qur’an explicitly and repeatedly commands Muslims to use all means of propagation to accomplish Islam’s targets and Muslim exegetes. Travelling Imāms, who are the uppermost enemy as preachers of evil, legalize the immigration, Hijrah, as a strategy to occupy the world. There is a perpetual Islamic political and religious encroachment into the deep fabrics of the non-Muslim states, perpetuated by Da’wah and Hijrah. This new kind of invasion, unknown in the record of history, happens since the Free World is voluntarily conceding to Islamic whims.
The strategy is simple but brilliant: Muslims consistently suppress any criticism of Islam by all means, from intimidation and riots to butchering and slaughtering. They immediately cry out, ‘racism,’ even though Islam is not a race; or ‘Islamophobia,’ even though it is absolutely not a phobia to fear Islam as it is founded upon a concrete reality. Indeed, this horrific situation is due to the fact that Islam is a political religion with political goals and political means to achieve its political strategy. It is a political system meant to impose its political ideological teachings on the entire universe.
The fact is that Muslims present their sensibilities and cry out they are insulted as a tactic and a strategy at the same time. When they do it, they are successful in imposing their will and censoring the Free World’s freedoms. With Western stupidity, ignorance, and intimidation, Muslims aim at bringing the world into submission.
The last example of continuing stupidity that motivates and drives Islamic atrocities is the media’s idiotic, retarded, unprecedented stupidity, detached from reality, as if, Muslim grievances, poverty and lack of education, is responsible for the terrorism. We have already referred to this in one of the articles in Modern Diplomacy. The fact is it is exactly the opposite. But the media continue to spread Islamic Da’wah, propagation, and the result is blaming the West and defending Islam.
The Nice massacre, is another example how the media viciously acts to rescue its narrative that Islam has nothing to do with terrorism. With this line, Reuters reporter, Tom Heneghan, leaves no stone unturned, in portraying France as an “aggrieving” Muslims. The Islamic Caliphate State’ French-language magazine Dar al-Islam appeared with the Eiffel Tower on the cover and the headline “May Allah curse France.” In its words: “France is gripped by an irrational and deaf hatred against Islam and Muslims that pushed it to the head of the coalition against the caliphate.” For Heneghan, Muslims are angry with France because it is warring against ISIS. Why? Because France is secular and it alienates non-Christian minorities. Muslim community is discriminated and Muslims live in poorer neighborhoods.
However, the truth is that Mohamed Lahouaiej Bouhlel, the Muslim terrorist who massacred 84 people at Nice was not a “lone Wolf” (what is this stupid definition?); he had accomplices, part of the Jihad syndrome. No, we was not poor and miserable in France and he was not depressed because of a divorce. No, he was not mentally unstable but good Muslim believer. No, his father is not a good French citizen but a member of a Tunisian Islamic party. No, his vicious terrorist murderous attack was not out of whim but meticulously planned and well thought out. No, his terrorism is not an isolated incident, but part of large world-wide Islamic Jihad.
However, the stupidity of the day concerning Nice massacre was the declaration of the French Prime Minister, Manuel Valls, that “France must live with terrorism.” Is it? Moreover, what was the reaction of French President, Francois Hollande, to the Islamic atrocity? He sounds almost as if he was being forced to speak: “We cannot deny that it was a terrorist attack.” Thank you so much. Raymond Ibrahim is so correct by blaming: imagine Winston Churchill declaring, “Britain must live with Nazism.”
And how both French leaders get out of this shame? They ‘externalize’ France’s foreign policy in the Middle East: now there is a ‘new’ diplomatic move to resolve the so-called “the Middle East Conflict,” by organizing a peace conference between Israel and the Palestinians. Instead of finding and executing a reliable strategy to fight Islamic Jihad, in fact Islamic atrocities in France and in Europe at large, France is meddling in Israeli affairs, and finds time to deal with Israel, as if pressing Israel will ease its mired Islamic situation. The standing ovation Abu Mazen received in his racial anti-Semitic speech in the European Parliament was a shame and must be totally denounced.
To the French oblivious and ignorant leaders there is Hungary’s Prime Minister, Viktor Orban, declaration that there was a clear link between illegal immigration to Europe and terrorist attacks on the continent. “It is clear as two and two makes four, it is plain as day. There is an obvious connection… If somebody denies this connection then, in fact, this person harms the safety of European citizens.”
Europe is a dying continent. Europe has become a province of Islam, as the late Oriana Fallaci referred to years ago. Europe is walking toward its own cultural suicide with eyes wide open, as if it does not care surrendering to a 7th century cult. Indeed, with its disastrous multiculturalism, European self-loathing and self-hatred gain ground over its Judeo-Christian values. The European states in their trauma of “no more war,” has created a deep black-hall, a vacuum that Islam entered freely and with full force. Not only that Europe has no answer to this hideous encroachment, it adds insult by helping to establish Islamic occupation in its continent.
William Kilpatrick has referred to the current situation in the US. Nihad Awad, the Executive Director of CAIR, urged Muslim Americans to take up the cause of Black Lives Matter. “Black Lives Matter is our matter… Black Lives Matter is our campaign.” At the same conference, Khalilah Sabra told the Muslim audience, “Basically you are the new black people of America… We are the “community that staged a revolution across the world; why can’t we have that revolution in America?”
In 2014, CAIR used the protests and clashes in Ferguson, Missouri as an opportunity to attempt to recruit blacks. The same is relevant to most of massacre atrocities done in the US. The paradox is that CAIR has been designated as a terrorist organization by the United Arab Emirates, but not in the US, though it is a direct outgrowth of the Muslim Brotherhood, which is listed as a terrorist group by the by Egypt and Saudi Arabia.
Islam is a missionary political religion. Islamic proselytizers see the present situation in the US as an opportune time to concentrate on blacks and to radicalize them. They are the tool, the means to transform the US, according to the Muslim Brotherhood grand strategy, published in 1991. Islam has managed to convince the blacks and Hispanics that America is a racist society that was built on the back of slavery and Hispanic hard workers. America belong to them and not to the Whites. CAIR and other Muslim “civil rights” organization reinforce this narrative, while advocating that Muslims are victims of a similar oppression, colonialism, racism, and Islamophobia.
According to an academic approach the chief theorists of the Muslim Brotherhood, Hassan al-Banna and Sayyid Qutb, and Abu al-A’la al-Maududi, were heavily influenced by Lenin and by the communist revolutionary thought. Maududi said: “Islam is a revolutionary ideology and program which seeks to alter the social order of the whole world and rebuild it in conformity with its own tenets and ideals… it is an International Revolutionary Party organized to carry into effect its revolutionary program… Muslims are under an obligation to do their utmost to dislodge the infidels from political power and to make them live in subservience to the Islamic way of life.”
Ali Gomaa, the grand mufti of Egypt, said: “Muslims must kill the infidels wherever they are unless they convert to Islam.” Infidels are apes and pigs. Muhammad Sayyid al-Tantawi, the president of al-Azhar University, also approves of killing Christians, Jews, and other infidels. He added, “This is not my personal view. This what the Shari’ah says, the law of Allah, the only valid law on the earth.” Abdallah Bin Muhammad Bin Humaid, The Chief Justice of Saudi Arabia, teaches In his book, Islamic Law and Constitution, that “Islam wishes to destroy all states and governments anywhere on the face of the earth which are opposed to the ideology and program of Islam.”
Hasan al-Banna, the founder of the Muslim Brotherhood: “Islam is an all-embracing world concept which regulates every aspect of life. Waging warfare against the infidels is the highest expression of fidelity… It is a duty incumbent on every Muslim to struggle towards the aim of making every people Muslim and the whole world Islamic, so that the banner of Islam can flutter over the earth and the call of the Muezzin can resound in all the corners of the world.” Yusuf al-Qaradawi, the prominent Islamic cleric, “the most well-known legal authority in the whole Muslim world today,” said: “No peace can be made between us (Muslims) and the infidels. This what our holy book says. This is what Allah says. As Islam is a comprehensive system of worship (’Ibadah) and legislation (Shari’ah), the acceptance of secularism means abandonment of Shari’ah, a denial of the divine guidance and a rejection of Allah’s injunctions. The call for secularism among Muslims is atheism and a rejection of Islam.”
Muslims are not ‘radicals;’ they are ‘orthodox.’ They follow and observe the scriptures of Islam. They are abiding by the law of Muslims. They do not ‘hijack’ Islam and they do not misinterpret it. They adhere to their accepted established faith. The ‘radical’ Muslims, according to the Free World’s vocabulary, are in fact true orthodox believers in Islam, while ‘moderate’ Muslims, according to the Free World’s vocabulary, are in fact heterodox Muslims, who are also butchered.
It is clearly commanded: “Fight in the name of Allah and for the sake of Allah against those who disbelieve in Allah… When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withhold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them… If they refuse to accept Islam, demand from them the Jizyah. If they agree to pay, accept it from them and hold off your hands. If they refuse to pay the tax, seek Allah’s help and fight them.” These are the words of Muhammad.
The first directive is to understand the track Professor Mike Dobbins, from Georgia Tech, has passed over and to follow it. For years, he was an apologist for Islam. In his words: I believed those who painted Islam in a peaceful, glowing light. I made excuses for radical Muslims and lived in a flood of denial that religious teachings could still motivate a person to commit evil. I criticized those who warn of the dangers of Islamic doctrine, recklessly labeling them Islamophobes.
Today I am writing to say I am sorry, I apologize, and I ask for forgiveness. Those who have blindly defended Islam are tragically wrong. The critics of Islam are right. Islam is intrinsically, alarmingly violent, hate-ridden and oppressive on a scale greater than all other major religions combined. To say that Islamists are motivated to commit atrocities and embrace oppression based on religious doctrine is the understatement of the century. I, like most defenders of Islam, was ignorant, naïve, and in deep denial. I wrongly assumed that Muhammad promoted peace, love, and non-violence.
We who have carelessly thrown around the Islamophobe label, should lower our heads in shame and guilt. We must now live with the knowledge that we have abandoned and betrayed our principles. Those who criticize Islam, especially reform minded Muslims, are the bravest of the brave. They are literally putting their lives at risk by the simple act of criticizing the Qur’an, Muhammad, and the Sharī’ah.
We were unwittingly misinforming the public and deluding ourselves by not making the connection between Islamic religious teachings and Islamic hate and violence. We did not connect the dots and we refused to look for proper solutions. At the same time, we liberals were busy tarnishing the critics of Islam as bigots and racists, and by that abandoned our cherished values of defending equality of women, gays, and minorities, protecting free speech and religion, and other freedoms and civil rights.
No religion, book, prophet, law, or god, no matter how sacredly held by the follower, is exempt from criticism. We either live in a free society or a tyrannical one. Rather than self-censoring and abiding by Islamic blasphemy laws, we should be defending our values and freedoms. I challenge everyone, especially the people who smear the critics, to read the Qur’an, the biographies of Muhammad, the history of Jihad, and the political ideology of Islam.
Indeed, apologists not only pretend that Islam is not inherently aggressive and deadly; they also smear those who point out that it is inherently aggressive and deadly. As Sam Harris says: the leftist-smear-brigade will label you “Islamophobic” (as if fear of Muslims who actively seek to kill you were irrational); “racist” (as if Islam were a race rather than a religion); “intolerant” (as if you should put up with people who seek to behead, enslave, or rape you and your loved ones); and all manner of other absurdities. Leftists will also point out that, like the Qur’an, the Bible contains commandments to kill unbelievers, homosexuals, and other sinners, ignoring the fact that today only Islam motivates large numbers of its followers, indeed entire nations, to murder and enslave people in the name of Allah.
What the Free World has to do as a must?
The first task is that is it should recognize, define and understand Islam. It was Albert Einstein whom we can take an analogy: “if I was given one hour to solve a problem, I would have spent 55 minutes to understand the issue, and 5 minutes to find a solution.” Indeed, we must really and deeply understand Islam and its cultural framework, by reading its scriptures, by learning its bloody history, and by analyzing its current behavior and practices. Then, the Free World should learn its own weaknesses and strengths and openly tell, loud and clear, with sobriety and wisdom, the true story of the situation. Without these, the Ummah, the Islamic Caliphate, wins.
Islam wins because we fail to understand its motives and aims. We must call a spade, spade. It is impossible to understand what the situation is all about, if one fails to call it by its name, or is not ready to name its ideology, or cannot define the situation. However, concerning Islam, we do not understand or we are afraid to declare that Islam is the problem all along. We even do not want to admit that we have the solution to the Islamic horrific encroachment.
The Free World’s media and the cultural elite love root causes, but the root causes of al-Qaeda, the Islamic Caliphate State and other Muslim organizations are not poverty, unemployment, lack of education, or lacking democracy. It is Islamic religion. The Muslim terrorist groups are not unnatural to Islamic reality; they are in fact an organic part of the Islamic religion and its culture. It is exactly the teaching of the Qur’an that matters; it is exactly Islam that is important.
Former House Speaker, Newt Gingrich, is correct by rattling the orthodoxy of political correctness, saying that Shari’ah is incompatible with Western civilization, the US constitution and the Free world basic values. Those who follow it are not loyal citizens, and either should not be allowed to enter the U.S. or should be deported from it. Islam and the values of democracy are totally incompatible. Everything that America stands for, freedoms, free speech, freedom of religion, civil rights, equal rights for all, and all the democratic power plays that are enshrined in the U.S. Constitution are in total contrast to Islamic teachings and doctrine.
Anything that is not in Islam is apostasy and all non-Muslims are infidels, including those Muslims who do not follow the articles of the Shari’ah. As early as 1991, the “Muslim Brotherhood in North America” has delineated in details the process of Islamic occupation of the US. The plan is to carry out a “grand Jihad in eliminating and destroying the Western civilization from within and ‘sabotaging’ its miserable house by their hands and the hands of the believers so that it is eliminated.”
Indeed, the Shari’ah is toxic; it is totalitarian with everything the democratic West stands for. It is an unfortunate fact that Europe ignored the announced goals and intentions of Adolf Hitler in his Mein Kampf, now the entire West ignore the horrific and much more concrete ideology and intentions of the Islamic doctrine. Moreover, the Nazis concealed the Holocaust and did everything to hide their actions. But today the spokesmen of Islam – Sunni-Salafi; Sunni-Wahhabi; Shiites – proclaim their intentions loud and clear without any camouflage. To paraphrase Mubarak Hussein Obama, the future must not belong Islam and those adhere the Shari’ah.
Arab and Muslim countries are not modern states with civil sovereign peoples. They are collections of quarreling antagonistic tribes and clans that were forced to live in states without any of the substance. When the Europeans left, the countries quickly became military juntas, and now they are fighting for survival against Muslim Jihadi groups that strive to bring the Muslims and the infidels to their 7th century desert. These Muslim groups are not a reaction against, but constitute the underlying pathology in the Muslim world.
The Free World’s media and cultural elite, with their ignorance and stupidity, are oblivious to the situation and insist that Western colonialism is the problem. But they fail to understand that the true regional alternative to Western colonialism is tyrannical rule, genocide of the minorities, discrimination of the other, and slavery.
Therefore, instead of pursuing liberalism and democracy as a solution to the Muslim countries, the Free World should strengthen the non-Islamic and counter-Islamic forces in the Muslim world. In order to win over, even trying to stop Islamic encroachment, it has to understand that the way that leads to the defeat of the Muslim Jihadi groups is paved only by defeating the culture and ideology that sustains and encourages them.
The problem is that Western leadership does not want to connect the dots between the Islamic ideology and teachings, so clearly permeating in the Sharī’ah. The cultural elite and the media even refuse to realize that the battlefield is in our own homelands; in our own streets and neighborhoods; in the TV studios; in the editorials of the papers; in university campuses; in the public opinion venues; and in the courts of law. That is why, if the Free World does not follow this, it has to experience Winston Churchill’s declaration:
If you will not fight for right when you can easily win without bloodshed; if you will not fight when your victory is sure and not too costly; you may come to the moment when you will have to fight with all the odds against you and only a precarious chance of survival. You may have to fight when there is no hope of victory, because it is better to perish than to live as slaves.
How modernity and globalization influenced the message and expansion of Islam
Islam – societal and cultural changes
In order to understand how cultural and societal changes influence any religion, we must first know the definition of religion. Religion is a relation with God which human beings regard as sacred, divine, spiritual, holy and worthy of respect. It consists of the ways to deal with different concerns of human life. Religious influences are rooted in all aspects of human life. Religions evolve and change with time. Religions consist of ideas, values, practices and stories that are embedded in culture and are not separable. It is not possible to understand a religion without its cultural dimensions How Islam has adapted cultural and societal changes as it has spread throughout the globe is an interesting and complex phenomenon.
Islam traveled in many ways through different regions. The history of Islam is full of events that led to Islam’s spread across the globe. Sometimes it was transferred through military conquests, it was also carried through trade caravans that travelled over vast distances or through the missionaries. When Islamic ideas came into contact with new societies, they evolved in unique ways and took on diverse forms. That’s why these societies have multiple different interpretations of Islam. The spread of Islam across different regions involved some prominent factors such as inter-marriages, trade, influencers etc . Spreading of Islam is a complex phenomenon and to say that it travelled merely through sword is not justified. Muslim culture developed from the ninth century to the twelfth century, and crystallized into what we currently know as Islam. The military expansion of the early centuries facilitated the spread of Islam in name only and it was later that Islam spread in true meaning, as a number of citizens started converting to Islam. Expansion of Islamic culture was carried out by missionaries and political convoys, it also expanded through trade. Group of travelers (caravans) used camels to transport goods and themselves across different regions, they played the most important role in the spread of Islam. These caravans helped in expanding Islamic civilization and culture by connecting different provinces (with the Islamic empires) which were far apart. Merchants carried out trades across different regions. These trades were equally influential in expanding culture and created a sense of multiculturalism or internationalism. These new cultural relationships led to the transfer of technology, science and other forms of culture. This was the start of globalization. But at that time it was just known by multiple names like multiculturalism or internationalism. Cultural globalization is a multidimensional process which leads to different impacts and consequences and makes possible the coexistence of different values with Islamic symbols , values and discourses. Islamic culture does not consist of merely a group of a combination of rituals rather it is a complete way of life prescribed by the Quran.
“The human history is the graveyard of great cultures that the disastrous end of them has been due to this matter that they couldn’t present a planned, rational and volitional reaction against the challenges.” -Erich Fromm
When Islam encountered globalization:
During the time of prophet Muhammad (SAW) there wasn’t much expansion of Islam to other parts of the world. Only a small group of people went to Abissynia during the early days of Islam for the purpose of seeking shelter. The actual age of Islamic globalization has begun when in Medina the Prophet (SAW) founded an Islamic State in 622. From that time, Islam started to spread around the globe. The teachings of the Qur’an and the prophet (SAW) inspired the Muslims not only to learn but also to illumine their souls by knowledge. Despite mastering modern information and technical skills, Muslims had an open mind in understanding all that’s good and helpful . They were willing to grasp knowledge and ideas from the Persians, Indians and Greeks in order to enrich their civilization. They had a welcoming attitude towards the changing world.
In assessing the Muslim time of globalization, one could come to realize that the growth of Islam and its civilization to overseas territories took place because of its dynamic nature as disclosed by God. The Book of Islam conveyed messages associated with faith and additionally recommended Muslims to gather know-how of science and equip themselves with modern knowledge. When Muslims took Islam to overseas lands there has been no compulsion for human beings to comply with Islam. Many western scholars made the claims that Islam became unfold on the factor of the sword which are groundless. Islam was promoted with stunning preaching and desirable examples proven through the Prophet (SAW) and early Muslims at some stage in their age of globalization.(‘N e w s l e t t e r 1 0 Muslim Responses to Globalization’, 2002)
Globalization has begun without being acknowledged by a huge area of the Islamic Ummah. Since the tsunamis of globalization began to contact the shores of the Islamic nations, but it shouldn’t affect the faith of Muslims and Islamic lifestyle. As it has been comprehended from the former conversation that globalization is irreversible and The Muslims, inevitably, have no choice but to prepare and protect themselves. Realizing that Malaysia needs to do something Former Prime Minister Mahathir stated in one of the His addresses on the issue of globalization to the Islamic Ummah:
“Muslim countries and Muslim government have a duty to ensure that globalization will not result in the marginalization of their countries as happened with the Industrial Revolution and Industrial Age. We cannot afford it this time. If once again we miss this opportunity to keep pace with the radical and rapid advances now being made with technology and the sciences, and the changes they cause to the world’s perceptions of things, the new ideas and concepts in human and international relations; if we miss all these and fail to handle them, then we will not only be marginalized, but be dominated and hegemonised permanently”
Mahatir’s statement is a reminder to the Muslims not to Ignore the events and progress that take place, and stay away In the fields of Information Technology, Multimedia, e-Study, e-commerce, etc If Muslims choose to remain isolated in this era of globalization then Muslims will be one who will be left alone and loser in comparison with the rest of the world. A sensible thing for the Muslims to do is to be active in mastering and utilizing the new technology for a good purpose that could deliver progress, development and economic benefits to themselves and to the rest of mankind. Now if one looks at the modern period, as far as politics and government go, Muslims have absorbed a great deal from the West, especially in relation to democracy, human rights, democratic forms of governance. There’s been as great deal of absorption on the part of Muslims from the West. Any Muslim society today including those which have remained closed and cloistered cannot ignore the force of democracy and the wave of modernity and globalization.
Globalization, modernity and Islam
Through its name, the idea of globalization is very much clear. The word global provides the central idea, it mainly comprises economy, society, culture and politics. People from different countries with different cultural backgrounds are connected through globalization, they make a homogenous culture and thus become globalised. Globalization has made the world interconnected, such that local events may come to have global consequences. Now we proceed to how globalization and modernity which is a very intensified phenomenon, influenced the message of Islam. (m.miasami, no date) As it has been mentioned in a research article the relationship between Islam and globalization has been subjected to considerable speculation and sarcastic discussion. The belief that Islam opposes globalization has been the essence of the debate. Islam calls for adequate responses to the constant challenges posed by the fluctuating time and space factors and for the prospect of their comprehension and implementation to be revitalized and revamped from within in order to combat the possible shortcomings of the Muslim mind and the cultural and civilizational degeneration of Islamic societies This article emphasizes that the current debate of Islam and globalization is more focused on westernization than globalization. It has been argued that the tension is due to the westernization process rather than globalization. Since the mere terminology surrounding the debate has created considerable misunderstanding, the terms of reference need to be defined properly. Globalization is a very intense phenomenon which involves worldwide exchange of goods, people and ideas. Globalization has captured growing intensity of worldwide interconnectedness. Globalization has been a part of human life since its inception. This refers to the inherent human nature and the propensity of man to be a social animal. It is, in fact the propensity with which god has created human beings to exchange his resources with others in order to get better chances at life. Though globalization is related to the idea of comparative advantage, free trade and open economy , its origins can be traced back to long before such ideas came to life. To establish a more detailed view of the so called ‘Islam-Globalization’ controversy, it is important to differentiate between the globalization cycle in its original context and other comparatively more recent mechanisms, such as westernization that are veiled as globalization and yet are so distinct.
Globalization aims to narrow the gaps that separate the various communities. This is achieved by sharing advantages of cultural , social, science and political governance in all facets of life. That is, they share knowledge, they recognize the principles and codes of ethics of one another, and they establish a common ground. Westernization, by contrast, does not consider such an understanding or building of such a common ground as worthwhile enterprises. Globalization is a mechanism in which the entire planet is like a global town. Globalization is a dynamic process which has different effects on various religions around the world. It breaks the cultural barriers and spread different ideologies and values around the globe. Westernization, on the other side, appears to be a one-way path, implying that in the name of globalization, one country seeks to conquer and influence other areas. In addition, while globalization takes place through the free will of various communities, Westernization is characteristically imposed on other regions. Having explained the distinction between globalization and westernization, the discussion regarding Islam-globalization can be more adequately measured. Islam is not, in its original context, anti-globalization (or modernity, deemed a by-product of globalization), but Muslims also have a concern with Westernization. While there is criticism of Westernization of culture, modernization is accepted as a timely phenomenon.(Achmad and Hamzani, 2016)
Modernity in its political and social forms refers to increasingly specializing isolation from religion in societal institutions such as political systems, law, economic management and education. Unlike social life in the pre-modern period, these roles are conducted in modernity, free from the overarching influence of religion. In this viewpoint, religious fundamentalism-in the sense of a return to a purist past-is a issue in all its complexity and cultural hybridity created by the interaction between modernity and the Muslim ummah.
Modernity is a process in which society becomes modern. It implies social mobility , industrialization, trade. Modernization has been accelerated and accentuated with globalization in the past two decades. Islam, like all other religions, has felt and reacted to the effects of and responded to the impingement of modernity in Muslim society, the multiple forces of modern intellectual, scientific and socio-political life. There’s hardly a facet of Muslim society ‘s life that has been left untouched. Contrary to common belief, the bulk of the ideas of justice, equality prescribed by Islam are in accordance with those inherent in the modernization process. Islam has always promoted ideas such as peaceful coexistence, the acceptance of other religions, democratic governance and women’s rights. Indeed, Islam and modernization need not be at odds with one another. Muslims need not have any excessive aversion to Islamic tradition since Islam has never been a cause of any chapters of darkness or ignorance in Muslim history. Islamic culture was without dark ages. Such a thing would be an anomaly for mankind as Islam is in a religion of supreme light, reality, and guidance. Islam, on the contrary, was the root cause of all goodness which emerged in Islamic civilization and benefitted not only Muslims but also non-Muslims. (Kohler and Krueger, 1952)
Islam is both traditional and modern, as the universal and final revelation to mankind. While it speaks of the infinity, permanence and inviolability of its divinely prescribed truth, and thus of continued compliance with and following its authorities, as well as of the valuation and conformity with the legacies and traditions spawned by such dynamic historical processes, Islam also calls for appropriate responses to the constant challenges posed by the fluctuating time and space.
According to an article, (Bicer, 2013)Islamic responses to the globalization phase are very complex. Islamic understanding, social circumstances and interaction with modernity are the reasons for this. Discrete experiences form independent Islamist thoughts, expectations, critiques, strategies, and their modern or non-modern commitments. Where political , economic or cultural deprivation slowly impedes the fulfillment of desires without pressure or inequality, Muslims may follow a committed, private and a political Islamism consistent with western rationalization, also entangled with it. Muslims should take a personal, general, cooperative, and systematic approach and strive toward a compromised modern Islamic public sphere. Globalization should be acknowledged for providing a suitable arena for exchange of ideas and thoughts.
Globalization in the light of Quran
Globalization is socially, historically and politically powerful, and is prevalent in the world. Whatever the dominant political and cultural influence geographically, the ideology takes priority over others. In our times the U.S. is the world’s dominant power. American culture is the power house worldwide. The Qur’an says the balance of power passes to other hands, “We bring these days to men by turns, and that Allah may know those who believe and take witnesses from among you. And Allah loveth not those that do wrong” (Qur’an 3/140). This verse means, “Allah has turned those glories around, Some days are in favour of people and some are against them”. In this Qur’anic verse, the word dawla (mubadala) means going back and forth. That exchange of primacy among cultures has some causes hidden. We must accept globalization as a reality in principle. It is a power cycle and can change thereby from person to person, community to community, State to State, continent to continent. Globalization is in essence neutral rather than demonic nor divine. It shifts the role of client, and room utilized. There are, therefore, many articles about globalization, for and against religion.
Religious and cultural values have been affected by the influence of globalization’s dominance. Globalization is seen as a cause of religious diversity and its threat to traditional values. It is also seen as a polarization factor defining religious identity and its internal practice. Evaluating the substance of religious scriptures and religious history challenges us with this underlined reality that Islam is a global faith and has sought to become globalized through its historical context. Islam has also addressed the question of globalization and the development of a global culture and democracy. To prove that topic, we can state the following Quranic verses.
Many verses of Quran have spoken about the globalization of Islam and lack of its limitation to definite place or time directly or indirectly. Also, they have narrated and characterized the global view of Islam.:
- «قل يا ايها الناس اني رسول الله اليكم جميعاً»
Say: O people! surely I am the Messenger of God to you all.
- «يا ايها الناس اعبدوا ربكم الذي خلقكم و الذين من قبلكم لعلكم تتقون»
O men! serve your Lord who created you and those before you so that you
may guard against evil.
- «ان الله اصطفي آدم و نوحاً و ال ابراهيم و ال عمران علي العالمين»
“Surely God chose Adam and Nuh and the descendants of Ibrahim and the
descandents of Imran above the nation.
- «هو الذي ارسل رسوله بالهدي و دين الحق ليظهره علي الدين كله.
“He it is who sent His messenger with guidance and the religion of truth, that
he might cause it to prevail over all religions, though the polytheists may be
- «وعد الله الذين آمنوا منكم وعملو صالحات ليستخلفنكم في الارض كما استخلف الذين من قبلهم و ليمكنن لهم دينهم الذي ارتضي لهم و ليبد لنهم من بعد خوفهم امنا.
“God has promised to those of you who believe and do good that He will most certainly make them rulers in the earth as He made rulers those before them, and that He will most certainly establish for them their religion which He has chosen for them, and that He will most certainly, after their fear, give them security in exchange; they shall serve Me, not associating aught with me; and whoever is ungrateful after this, these it is who are the transgressors.”
- «يا ايها الذين آمنوا ادخلوا في السلم كافه و لاتتبعوا خطوات الشيطان»
“O you who believe! enter into submission one and all and do not follow the footsteps of shaitan; surely he is your open enemy “
It has been pointed in above verses that Holy Prophet of Islam (Peace be Upon Him) has announced His Quranic message, the divine revelation, with the characteristic of eternity for all human beings. Also, the aforesaid verses imply the world’s inclusion of Islam legal system and this matter that the mission of the Holy Prophet (peace be upon Him) is global and for all human beings.
Islam is not in conflict with the issue of globalization and modernity, but the features of globalization, from the Islamic point of view, are distinct from the present idiomatic element. Reviewing the quality of religious texts and religious history presents us with this obvious reality that religion of Islam is a global religion and in its historical experience has always sought to become worldwide. Islam has always addressed the question of globalization, liberal culture system and global governance. We believe that Islam has broad-based and national thought and theoretical principles that, if extracted and clarified in the modern language, can be as a shining lamp before the present human way. Of course, other holy books, such as the New and Old Testaments, claim to present this principle, but the comparison of Islam’s foundation of thought with other holy religions proves that Islam and the Quran are unquestionably superior. So we can conclude that whatever is described as the globalization phase today is not in line with Islam ‘s view given the presence of similarity and parallels such as the elimination of geographical borders, but it is apparent that Islam does not oppose globalization and render Islam global, but the characteristics of globalization vary from today’s idiomatic features.
From this point of view, globalization should be seen as a possibility for the growth and advancement of human good principles, as it has transformed communicative technologies and enabled citizens across the world with swift and unified connectivity. According to this approach, globalization is an appropriate opportunity to develop the exalted Islamic instructions and is a ground for the fulfillment of the global government of Islam, as promised in the verses of the Glorious Qur’an.
As a result, it can be said that while Western and especially America dominated communicative technologies, the growth and development of these technologies , particularly internet and satellite, created an atmosphere that this situation can be used well. It is also easy for the active addressees of the media to accept the exalted messages of Islamic religion which are in harmony with human instincts that the dust of negligence has been touched on their pure human nature, and this matter requires the conscience and acuity of Islamic world thinkers that they can better use this condition and prove this principle that Islam is in agreement with globalization.
Achmad, D. and Hamzani, U. (2016) ‘Globalization in the Perspective of Islam and Economic Experts’, Procedia – Social and Behavioral Sciences, 219, pp. 41–46. doi: 10.1016/j.sbspro.2016.04.030.
Bicer, R. (2013) ‘Globalization in the Context of Islamic Theology’, The Journal of Rotterdam Islamic and Social Sciences, 3(1), pp. 1–12. doi: 10.2478/jriss-2013-0001.
Kohler, W. and Krueger, F. (1952) ‘T H E Impact of the German Immigration on T H E’, 2(May), pp. 207–229.
m.miasami (no date) ‘Islam and Globalization’, fountain magazine.
‘N e w s l e t t e r 1 0 Muslim Responses to Globalization’ (2002) Religion, (July).
The future of Orthodox shrine in Gifhorn
St.Nicholas’ Orthodox Church in Gifhorn (Germany) – a copy of the ‘gem’ of the Russian wooden architecture of the 18th century – has for a long time heard none of the divine liturgy chants or the ringing of the bells after the service. The reason for this is the decision by a private sponsor, who at the end of the 20th century granted the financial resources and the territory to rebuild this magnificent church, to sell it to the Russian Orthodox community for a hefty sum. What caused the problem is the breathtaking beauty of the architectural marvel.
It was the beauty of the wooden Transfiguration Church, created by Russian architects in 1756, that encouraged German entrepreneur and ethnography lover Horst Wrobel to replicate it in Germany. The copy in question was built in 1995 in Lower Saxony, near the town of Gifhorn in Wrobel’s private estate where he set up a museum of old mills on the riverbank. The beautiful church fits in perfectly well with the picturesque landscape. Its original, the above-mentioned Transfiguration Church, which used to be located in one of the villages of the Vladimir Region (about 200 km from Moscow), burned down seemingly beyond repair in a fire caused by a strike of lightning in the 19th century. In the 20th century it was rebuilt on the basis of the original designs, but this time, on the territory of the wooden architecture museum in Suzdal.
It was in Suzdal that Horst Wrobel saw the breathtaking beauty and exquisite elegance of the Orthodox shrine. With the help of old drafts he had a copy of the church built in his estate and dedicated it to St.Nicholas the Miracle Worker. In autumn 1995 His Holiness Patriarch Alexey II, while on a visit to Germany, paid a visit to Horst’s museum of mills and the church on the territory of the museum. In a solemn ceremony the Wrobel family presented His Holiness Patriarch Alexey II with St.Nicholas’ Church. According to Father Superior Archpriest Gennady (Budko), the gift certificate was not of legal but of symbolic nature:
The symbolic document of 24.11.1995 points out that «50 years after the end of the Second World War this church serves as a bridge across our nations, from person to person, and from heart to heart. Let this House of God become a symbol of reconciliation for all German and Russian Christians for ever». Having consecrated the church Patriarch Alexey II addressed those present: «The church’s beauty is reminiscent of a cathedral. I would be happy to take the church to Russia, but it stays here as a fifth church of the Russian Orthodox Diocese in Berlin and Germany. A visit to Gifhorn crowns my visit to Germany».
According to Father Gennady, in 25 years that the church has been in Lower Saxony the owner of the building has signaled no intention to legalize the gift to the Russian Orthodox Church. In 25 years the church has seen six superiors, has formed a community of 120 people, and requires appropriate maintenance and renovation. Given the conditions imposed by the owner the parishioners have to hold services on the rented premises of a Catholic church or on the premises of other Christian organizations. Why? – Entry to the museum is not free, for parishioners it costs 30 euros a year. The superior together with parishioners have to leave the church right after service for absence of life-support facilities – water supply, kitchen, recreational area (benches – tables). But this is not the main thing that worries the church community led by Father Gennady. «Our parish consists of missionaries and wanderers, – Father Gennady says. – If the new owners come, the road to the church will become inaccessible, for the museum is skirted by a trench with water and a bridge which is lifted most of the day. This is the only way to the church. The incumbent owner is set on selling the church». This is the price the fifth church of the Russian Orthodox Diocese pays for its beauty, once inspired by God. A poet says,
«…what is beauty and why is it worshipped by people?
– Is it a vessel with a vacuum,
or is it a fire twinkling in the vessel»?
St.Nicholas’ Church with its spectacular beauty and impressive history is waiting for prayers and chants to the glory of God, glimmering icon-lamps. Put on stake is money and faith. Either the church will be bought (at best by the Russian Orthodox Church), or the prayer will work a miracle and the church will be gratuitously handed over to the Russian Orthodox Diocese in Germany. The parishioners believe in a miracle and continue to pray about the future of the church.
From our partner International Affairs
Islam, Science and Time: Is science compatible with religion?
Logically, time is present at every particle as a moment and eventually the very same moment is present at the whole, limitless space like a singular unit of totality. It means that there remains no gap, difference, or distance between time’s state of rest and its omnipresence. Typically, the time shown by clocks across countries at a given singular moment can be different and thus divisible (due to geological distances). However, the given singular moment of the time remains the same everywhere. This implies that time is indivisible, immortal and eternal. There is no past, present and future of the time. In fact, these are particular events and their happenings that cause past, present, and future phases of the space. Thus, it is space not the time that passes through the phases of past, present, and future.
The ages of nonentity (nothingness) turned into the past reign of the space when the first event of the big bang took place and subsequently started the new structure of the universe upon the surface of space. Thus, the existing design of the universe at the face of space is running as the present reign of the structure. If there exist both past and present reigns of space, there must also be its future. This future reign cannot be denied as it is the eternal fate to come either through a big crunch or through the heavenly bugle of doomsday.
The imaginative sort of time-space structure should compel the writer and his readers alike to conclude that the time-space combination and its structural phases of universe came into being under some mindful scheme of an Almighty Authority, Who created and controls the whole vista. While He let some universe open and visual so that it can be learnt and discovered, He hid the rest which cannot be discovered or disclosed. “But for whom”? What was that generic class or character that the Almighty had in His mind to bring forth after the initial preparations would complete. Of course and undoubtedly, this generic class and character was of human beings for whom the Almighty Authority of Allah was preparing the ground of His schematic system that could either be learnt visually or believed conscientiously.
That is why human beings see the time-space relativity as two different realities. Time is hidden and a non-visual reality, while the space and structure of the universes are naked, visual realities that humans can learn through their wit or wisdom. However, human wit or wisdom is limited. For example, the supreme avenue of heaven—i.e., the vista of censored realities such as Allah Almighty Himself, death-revealing, angels, Eden and hell—is beyond human’s knowledge. Thus, where the wit and wisdom ends, the belief or faith starts. Human wit or wisdom lie in the scientific view and faith and belief lie in religious view.
Stephen Hawking says, “So long as the universe had a beginning, we could suppose it had a creator. But if the universe is really completely self-contained, having no boundary or edge, it would have neither beginning nor end; it would simply be. What place, then, for a creator?” When a religious leader Saint Augustine was asked “What did God do before he created the universe”? He replied that “time was a property of the universe that God created, and that time did not exist before the beginning of the universe”. Immanuel Kant opined in his thesis that “if the universe did not have a beginning, then there would be an infinite period of time before any event, which he considered absurd. The argument for his antithesis was that if the universe had a beginning, there would be an infinite period of time before it, so why should the universe begin at any particular time?” Here, Hawking denies the concept of time before the beginning of the universe which he considered an unspoken assumption of Kant’s thesis and anti-thesis. According to Hubble’s observations, “there was a time, called the big bang, when the universe was infinitesimally small and infinitely dense…. One may argue that time had a beginning at the big bang, in the sense that earlier times would not be defined”. Hubble explained that “wherever you look, distant galaxies are moving rapidly away from us. In other words when the objects were all at exactly the same place and when, therefore, the density of the universe was infinite”. All of these scientific views (Stephan Hawkings. “A brief history of time) endorse that the mutual relativity of the time-space was spread out endlessly before and even after the beginning of the universe and its systemized structure. Thanks to scientists for providing a time-space basis to start with the Quranic view.
Quranic Ethical Identification
Human phrase of time-space has two words and the Quranic phrase of “Al Hayyul Qayum” (Quran chap 2, verse 255) also has two words. The first word is for Allah’s life defined as “Ever-Living”. Allah’s life means Allah’s time to live along. Hence, Allah’s life transmitted or translated into the time. Allah’s life is immortal, eternal, unending, indivisible and turned primarily into the time being. Allah’s life has been transferred as the singular unity of time over the whole and unending space, once for all and forever. In other words, Allah’s life or Allah’s self-being is the time-being—i.e., absolute digital constant of reference. The second word for Him is: “The Sustainer of all other Existences”. For sustenance of something, housing or existing space is required. Thus, and when Allah is the sustainer of all other existences, He created the boundless vastness of the space to provide housing or staying place. “The City of Allah” during the time-space entity was a “Arsh-e-Mualla” (owner of the throne). There the angels were carrying His throne with his Arsh-e-Mualla and some others around it praying for those to come in future with their true beliefs. (Quran chap 40, verse 7,15) The universe, then came into being so as that: “He, it is who gives life and causes death; and when He decrees a matter, He, but says to it “Be” and “it becomes”. (Quran chap 40, verse 68)
There was no Sun when the Earth was formed in “four days” and seven skies in “two days”. If there had been no sun when the Earth was formed, the scale of time was certainly not the measurement of time with respect to the sun. Those six days may not be the same six days that are measured with respect to Earth’s spinning around its axis today, nor the time calculated for a year’s span of time with respect to Earth’s revolution around the sun. The relative time is unknown for numbering these six days in total (Chap 41, verses 9-12). Time is eternal. After that the “lowest sky was adorned by lamps (and stars)”. Again, the future of the space is informed as: “Then watch (or wait) for the day when the sky will bring a visible smoke! Covering the people; this is a painful torment” (chap 44 verse 10,11). When someone could see no event of change occurring before him, he felt as if the time was passing through the same moment. Cave-fellows of the “Kahf” slept for “309 years” but found these years just like a day (or even less) after getting up from their sleep (Chap 18 verse 19,25). Similarly, a person in the good books of God became alive after 100 years of his death, he found it “a day or less than that” (chap 2, verse 259)
Thus, it is concluded that Time-Space and its systemized structure of universe or universes is not self-contained. Almighty Allah is its creator and the controlling authority, Who has left some realities as naked while others as hidden so that the former may be visualized by humans to the extent of their use of wit and wisdom and the latter with their faith and belief. Time represents the same moment for all. It is not a naked reality as observed in our time clocks or estimated by the Sun.
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