GLOBALIZATION: ISLAMIC PERSPECTIVE, CHALLENGES AND PROSPECTS

Prof. khurshid Ahmad*

Speech by Senator Prof Khurshid Ahmad At after-dinner of Fifth International Conference on Islamic Economics Bahrain, October 7, 2003

I deem it an honor and a privilege to share some thoughts with this august gathering on “Globalization, Islam and……..”

Every age has its own fads and cliché. In our own times ‘Globalization’ has become one, at least a sizeable section of the intellectual and political community of the world so surmises. I have my reservations. Looking to the developments of the last two decades in particular, I suggest it no longer seems to be a mere fad or cliché. It is now assuming the position of a Framework for Re-ordering the World. As such, it is imperative for the Muslim Ummah in particular and the people of the Third World in general to have a deeper understanding of what is happening? We must try to sift the grain from the chaff, identifying what parts of it are becoming inevitable and as such have to be faced squarely and where there exists some choice, where we must respond to this challenge in a positive and creative manner.

My first submission as a student of history and as a Muslim is that globalization is not new. So for as the Muslim Ummah is concerned our very existence is based on certain universal values, articles of faith, concepts and principles that provide intellectual and conceptual foundation for globalization. We believe in Allah who is (Lord of the Worlds) and (Creator of the heaven and the worlds). We believe in all the Prophets of Allah and the Qur’an testifies that they and their people belonged to one Ummah – [This community of your is one community, and I am Momenoon: 23:52)] [Verily this community of yours is a single community, and I am your Lord; so worship me (Ambiyah 21your Lord; so hold me alone in fear (Al- :29)] the final Prophet (s.a.w.) is (Blessing and Mercy into all the world and realms).

The origin of man is from one couple and the entire humanity is one family of God. (Nisa 4:1) [O men! Fear your Lord Who created you from a single being and out of it created its mate; and out of the two spread multitudes of men and women. Fear Allah in whose name you plead for rights, and heed the ties of kinship. Surely, Allah is ever watchful over you (Nisa 4:1)]. Also the Qur’an makes it very clear that while human beings have been made into tribes and nations, something very natural and inevitable, but this is only for mutual identification. . All human beings, all nations and tribes, air races and ethnic groups are equal and the only basis for superiority and greatness and leadership is moral and not Otherwise [O’ mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other. Verily the most honored of you in the sight of Allah is he who is the most righteous of you. And Allah has full knowledge and is well acquainted with all things (Al-Hujiirat 49: U)] so the conceptual framework of Islam and Muslim- Ummah, even by definition is global.

In fact, it would be correct to submit that Islam alone provides the intellectual and moral foundations for a conceptual framework for globalization. Historically speaking the Muslim Ummah is the best example of a universal community. From Sayyidena Nuh’s flood to our own times the spread of this Ummah is global. Today there are some 57 independent Muslim states with over 800 million people living therein, and another over400 million Muslims spread throughout the length and breadth of the rest of the world. Consequently in every part of the world there is some Muslim presence, mostly quite significant presence.

Globalization as a political, economic or technological process too is not that new. Throughout history there have been waves of globalization and the main vehicles for these processes were migration, trade and conquest. What is new in our times is the spread as well as the speed with which global integration is taking place. Limitations of time and space are being annihilated and the entire world is becoming one global city. Most significant aspects of the contemporary phase relate to the revolutions in transport, communication, technology and processes of information transfer. Swift global interactions and decision-making via new information technology are having revolutionary effects on the whole matrix of global arrangements including the movement of goods, services, and financial flows. These represent developments with far reaching consequences – moral, ideological, economic, cultural and political. In view of the dominant paradigm of power and civilization, America and Europe remain major players in the making of this new world order. Military power and outreach, political influence, economic strength, command over technology and almost total control over media as instruments of thought control, have given globalization a Euro-American identity. In the name of liberalization, privatization, market economy and modernization, the hegemony of the Western norms, values and interests is being established over the length and breadth of the world. Along with the state players, multi-national corporations, international NGOs and media are playing a decisive role in bringing about what can be described as manifestations of hyper-imperialism, only innocently called as ‘globalization’.

There is nothing wrong with globalization as such. But the real problem arises because of five major ground realities, which are not being addressed to honestly and judiciously.

First and most important is the fact that there exist gross asymmetries of political power, military strength and levels of economic development in different parts of the world. Foreign rule is not new in history. But what is unique about European colonialisms, which have held the sway over the world for the last four centuries, is that during this period for the first time in human history large scale physical transfer of resources took place from the colonies to the colonial overlords, the so-called mother countries. Consequently the erstwhile global balance was destroyed and aggravated through selective lop-sided development during this period, a process that continues despite apparent de-colonization. As a result, a kind of centre-periphery relationship has built into the global system. While the per capita income in Europe, America, the Muslim World and the rest of the Third World was within a differential of 1:2, in certain parts of the world in favour of the Muslim World, the trend changed from the century with the result that now 87 percent of the world GDP comes from 22 rich countries and the rest of the world consisting of some 170 countries, tries to survive on only 13 percent of the world GDP Europe’s share in the world manufacturing output in 1800 was hardly 28.1 percent, of America’s less than one percent and almost 67.7 percent was the contribution of the rest of the world; the Muslim World’s share roughly around 40 percent. There are gross inequalities of wealth within the developed and under-developed world. Only 10 multi-billionaires, according to a CNN survey made in September 2003, own over $ 950 billion, that is more than the total wealth of 1/3rd of the Third World with over 1.2 billion people. While over a billion persons in the world live on less than one dollar a day, European Union gives a subsidy of $ 2 per cow, and the subsidy in Japan is $7.5 per cow.

Asymmetry of economic wealth is accompanied and accentuated by asymmetry in political power and military strength. Competition and liberalization in the context of this asymmetry of power can only be to the disadvantage of the poor and the under­privileged. That is why it has become an instrument for neo-colonialism and hegemonic of the powerful over the rest, particularly of the one hyper-power. Unless there are safeguards in this race for those who are weak and as such disadvantaged, globalization cannot” but aggravate a process through which whatever economic and politic where withal is in the hands of the poorer countries of the world would be further marginalized, if not decimated. This is the city of the hour, from Seattle to Cancun!

Secondly, globalization is taking place in the absence of any juridico-political and economic infrastructure at the global level. Legal, political, economic and financial architecture at the global level is out of tune with the demands of healthy, sustainable and equitable globalization. Good governance is not merely a national need. It is as important for the global level. The UN and the Betton Woods infrastructures built after the Second World War was a product of the equation of power at that time. The demise of Soviet power has already disturbed this balance of power. New institutions which could ensure security and justice for all at the global level are conspicuous by their absence. The recent American veto in the Security Council on the issue of a resolution condemning Israel’s threat to kill or expel the elected President of the Palestinian Authority, is an index of the incongruity and poverty of the global infrastructure. The result is obvious. One power is now calling all the shots and regards itself above law, above international norms of behavior and is arrogating to itself the power to disregard its own Constitution. It can violate any international treaty, walk out of any international institution, and invade any part of the world in the name of ‘preemptive strike’ and ‘right’ of regime change. Globalization can be successful and become a blessing only if there is a global infrastructure ensuring good governance, participation of all and effective processes for dispensation of justice.

Thirdly, globalization needs a particular mindset and an approach based on commitment to and respect for universal values and principles. Globalization with a parochial or nationalistic mindset or hegemonistic ambition cannot but be a menace to mankind. Globalization can succeed and become a blessing for mankind only if it is rooted in hared universal values and commitment to and tradition of respect for variety anddifferences. This calls for a very different psychological and moral approach, it demands an approach based on values and geared to achieving ideals of justice arid fairplay for all. This is not possible in a climate of obsession with national interests, regional concerns, and imperialistic ambitions. Free trade is a virtue only if it is also fair trade. So is the case with every other aspect of international contact and cooperation. What we are witnessing today is a globalization without this seas-change in the psychology of the leadership, its mind-set, its world role. The paradigm is fundamentally flawed. Change within paradigm cannot deliver. What is needed is the change of paradigm itself without a new moral and ideological dispensation the dream of a just global order would remain unfulfilled.

This brings me to the fourth important dimension. The new paradigm that cans ensure healthy and fair globalization must be based on the values of freedom with responsibility. Individualism tampered with social concern and solidarity, competition with cooperation and compassion, efficiency and profit motive with Justice and shared prosperity. What I am submitting, calls for a major paradigm shift from the dominant civilizational paradigm of the West, which remains one-sided, despite this one-sidedness being somewhat brilliant. The one-sidedness come from its emphasis on freedom, individualism, profit motive, competition and liberalization without incorporating in the model the other coordinates of responsibility, solidarity, cooperation, compassion and justice.

Lastly, the central issue is whether globalization is to take place in the context of the hegemony of one power – now actually a hyper-power or it takes place in the context “of ‘ a pluralistic world where different cultures, religions and social systems could flourish without the over-lordship of one powerful player. Free movement, dialogue, competition and interaction at the global level can ensure freedom, well-being and ‘ opportunity for all, only if this takes place in a landscape of genuine diversity, plurality and rule of law and values. This is not possible if only a few dominate over others.

I humbly submit that the real challenges that come from globalization relates to the five areas I have identified. That brings me to the role of Islam.

Globalization provides a very unique opportunity to Islam and the Muslim Ummah. Western creeds of liberalism, colonialism, secularism, nationalism and capitalism have proved to be parochial and regional as well as race or culture specific. They have failed to prove their capacity to provide fair and equitable opportunities to all human beings. Justice and compassion for all remain elusive if not unattainable. While certain positive and creative dimensions of these concepts and ideologies cannot be denied, their limitations and negative contributions outnumber their positive contributions and potential. The result is undeniable: globalization within the framework of these concepts is creating a serious and escalating conflict situation for humanity in every part of the world.

New attitudes and new approaches are needed, which are truly universal, which are capable of providing freedom arid opportunity to all and ensure fairplay for all people and countries of the world, irrespective of their faith, culture, politico-economic system, and position on world affairs. Democracy is a great virtue and an invaluable blessing for humanity. But democracy can flourish globally only if there is genuine scope for plurality, respect for rights of all and equality of opportunity. Otherwise democracy would remain a form without substance and can degenerate into a sham and a farce. Media and free flow of information are major building blocks for a free society; but they can also become instruments of thought-control and as such become handmaids for mind-manipulation and intellectual colonization. Technology is a blessing; but technology can also turn into a monster: a vehicle for subjugation and decimation for other people morally, militarily, and culturally. Globalization is a great opportunity, but the weaker player can become genuine players to seize its opportunity only if there is a new mindset and a fresh approach, which is universal and pluralistic.

Islam with its fundamental value of Tawhid, of Oneness of God and consequently of oneness of mankind, of supremacy of the moral over the material, of integration of spiritual and mundane, its overriding commitment to justice, beneficence and compassion (adl wa al-Ehsan) for all and its insistence of shun as the process for decision-making can provide a framework for genuine and blessed globalization for mankind. But this can become a possibility only if the Muslim Ummah is prepared to take stock of its own present position and choose to pursue a path, which is truly representative of the Islamic ethos. The present state of the Muslim Ummah is not one, which could make it a true representative of Islam, a harbinger of change, and a hope for the future. Economically we are poor and depend on the West. Politically we are divided like nine-pins. Culturally we are in a melting pot. In the field of education, research and technological development we are far behind the rest of the world. The combined GDP of all the 57 Muslim countries of the world is less than the GDP of Italy – a country which occupies fifth or sixth position in the economies of the world. Bulk of our own financial resources is in the hands of and under the management of American and European banks and investment houses. We have developed a consumer economy without a sustainable production base. Despite all our wealth and resources, almost all the Muslim countries are living in debt, in quite a few with menacing consequences. Militarily we are not only dependent on the West; we are caught in their grip. Despite all expenditure on defence we have not been able to even face the threat that has been hammering the Arab and Muslim World for over 50 years from the tiny entity of Israel. The state of political freedoms, level of the participation of the people in the economy and sharing of wealth and power within our societies is in very bad shape. And unless we set our own house in order, it is Utopian to think that Islam and the Muslim Ummah can play its rightful role in the current phase of globalization. All is not bad. There are certain positive developments and there is definitely light beyond the tunnel. But we can seize these opportunities only if, on the one hand, we seriously strive to overcome our weaknesses and drawbacks, and on the other we open up a meaningful civilizational dialogue with the rest of the world, particularly the West, as an Ummah with a mission. As the Qur’an says [And it is thus that we appointed you to be the community of the middle way, so that you might be witnesses before all mankind and the Messenger might be a witness before you (al-Baqarah 2:143)] With this mission and role, God’s promise is very clear – WA ‘antum a ‘alauna in kuntum Momineen. But the promise of success is with a clear condition and that is in kuntum Momineen, (if you actually behave as true believers). And to be a Momin does not merely mean prayer five times a day, fasting in the month Ramadan and frequent visits for Umrah and Hajj. Yes, these are obligations and constitute the pillars of our strength. But Salah must prompt us to fight evil and become rightful representatives of Islam Inna as- Salata tanha anil fahsha-e-wal munkar. Sawm should inculcate in us the true and is God-consciousness, heedfulness towards Allah, self-life dedicated to the fulfillment of Islamic ideals. Zakah is a great ‘ibadah; but zakah also gives us a vision of a sharing society where wealth ensures well-being of all and mobilization of the resources of the Ummah for the welfare of humanity. Haj is a symbol of our unity. Despite millions coming for hajj from everywhere is that unity that can harness all of our energies in the direction of amar bil ma ‘ruf wa Naha anil munkar and conducting the affairs of human society with justice – le- yaqumun nas-a-bil gist. Globalization can be a historic opportunity, provided we can fulfill the Qur’anic condition [And those who strive in our cause – We will certainly guide them to Our Path. For verily Allah is with those who do right (Al-Ankabut: 29:69)] Islam calls us to an approach and an effort couched in this framework and geared to these ideals. If we are prepared to put our shoulders to this harness, present is struggle and future is Islam. [Do not, then, either lose heart or grieve; for you shall surely gain the upper hand if you are true men of faith (Al-e-Imran 3:139)]