This paper investigates theological meaning of Ummah by using Quranic research methodology and examines Muslim understanding of Ummah in the globalized world. It finds that even though the theological meaning of Ummah stands for the whole of humankind it becomes an exclusive concept in the era of globalization and it creates confusion.
Empirically, it seems credible that income levels and life expectancy in Muslimmajority countries have improved in the last half-century, as have media openness and information distribution.
Two maxims seem critical to bridging the Muslim-Western understanding gap on the impact of globalization: The suspicion is the residual effect of resource exploitation under colonialism.
The second view, uniquely Muslim-Western, stems from insecurity over whether Islamic civilization will ever reassert itself after its prolonged period of stagnation. It is particularly an issue of the Muslim world because, unlike other civilizations, only Islam ever had a cultural dominance over the West.
In contrast, and as great as civilizations such as the Aztec, Chinese or Indian ones are, they never held any part of Europe in a sphere of influence, let alone within their borders.
To put things in context, the Middle East today may be compared socially to middle America in the s. At that time, a fully clothed Elvis with obscenity-free lyrics was banned from TV talk shows for his gyrating hips.
Imagine how an America suspicious of broadcast-Elvis would have roiled at satellite-Britney, or at Paris Hilton. In addition, how does one explain the fact that on the same signal, only a click away, the national news has no ability to question the ruling monarch or autocrat?
The hope for the future may lie first in a dose of forgetfulness, if not forgiveness and repentance. As a colonial-era generation has passed and the post-colonial one is aging, a new wave of young people is coming up in both Muslimmajority countries and the West. On the one hand, information availability and a growing-diversity in Western societies has nudged even privileged youth in the United States and Europe to view developing countries more as people rather than as economic resources, albeit sometimes with an eye to future consumer markets.
At the same time, there are burgeoning numbers of young people throughout Muslimdominated countries who have learned to appreciate Western ideals of intellectual freedom and self-determination despite certain unfortunate realities of politics and war, though their numbers remain small.
There must be genuine opportunity in this global marketplace for ideas and ideologies, not merely for the stifling effects of oligopolies and special interests. At that time, a fully clothed EMs with obscenity-free lyrics was banned from TV talk shows for his gyrating hips.
As in other developing countries, globalization becomes palatable when the economic expansion of multinational corporations comes with the extension of Western notions of labor, consumer and environmental protection.
But in Muslim-majority countries in particular, the backlash to globalization needs to also be diffused by prioritizing the additional burdens of cultural sensitivity and real political inequity.globalization and how globalization has affected the the Mongols invasion, not only great numbers of culture and aims of education in the countries in the East.
James Kurth is a Senior Fellow in FPRI’s Center for the Study of America and the West and a member of the Orbis Board of Editors. He is Professor of Political Science Emeritus and Senior Research Scholar at Swarthmore College. THE REAL IMPACT of globalization on Muslim-Western relations has been mixed, but as the adage reminds us, “bad news travels faster.” Ironically, the speed advantage of globalization’s negative press can be attributed primarily to globalization itself. Empirically, it seems credible that income. The Globalization of Islam THE RETURN OF MUSLIMS TO THE WEST. Previous Section: Many types of mosques and community centers have been built in America to serve the large and varied Muslim community there. One of the most elegant is the Islamic Center of New York. Designed by the architectural firm Skidmore, Owings, and Merrill, and located.
James Kurth is a Senior Fellow in FPRI’s Center for the Study of America and the West and a member of the Orbis Board of Editors.
He is Professor of Political Science Emeritus and Senior Research Scholar at Swarthmore College.
Since globalization transforms the human conditions in matters affecting economic, social and political aspects, such an adoption of the new way of life is viewed with suspicion by backward thinking community especially the Islamic community, for it shatters their false belief that Islam is destined to rule and dominate the world.
Muslim Community Response on Impacts of Globalization 45 is simply because Islam is not founded on the notion of race, locality, nationality, political ideology or class. In contrast, the impact of economic, cultural, political and technologies globalization put the Muslim family in danger on its disciplines and values.
The do wnside impact of g lobalization is.
Abstract: Globalization has a huge impact on the world, including Islamic education. The objective of this article is to study the effect of globalization on Islamic education.
This study uses the qualitative method, through literature review and document analysis.