Islam and Globalisation: Accommodation or Containment of One by the

Other

Introduction
Change has been one of the permanent features in human lives. These changes come in
different dimensions and from different facets of life. One of such is the contemporary
globalisation, largely centred on free markets, trade, investments and information
technology, is multi-faceted. It is a region of the human spirit and while considering its
socio-economic, political and technological aspects, it also has divine dimensions. Thus
issues like those of ethics, spiritual and theological perspectives of globalization are
equally important and subjects of consideration and debate. This is because there is
general interplay, connection and relativity among all the aspects of globalization. Major
transformations in all aspects of human lives (economy, politics, religions, trade and
investments, information and communication technology et cetera) are already occurring.
The subject of the globalization is of high importance such that we see its influences on
all aspects life, from the greatest ideals and human values to the smallest matters of life.
One of the most important fields which are discussed in relation with the subject of the
globalization, is the relationship between religions and the globalisation (Saber 2009: 1).
Religions, especially (Islam) are basically salient dynamics that would certainly influence
and reshape identities, behaviours and orientations at the peak and most critical stages of
globalization in view of the large number of adherents across the globe.
On the other hand, the collapse of Socialism, rise of Capitalism, the spread of
privatization to the developing economies, the evolution, rise and development of
regional powers in Europe, Asia, Africa, etc., are widening socio-economic and political
gaps between the rich and poor, leaders and the led within and between countries
especially the developing ones. On the religious perspective, with the collapse of
Communism and political decline of Eastern Europe, Islamic civilization and the
challenges it brings looms once again in the conscience of the Western world (Esposito,
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1997:118). All these are again fuelled by the globalisation of exploitation, and resulting
in privatization and multinational investments, rise of ultra-nationalism,
internationalization of crime, and to some extent, destabilization of (politics and
economies) of nation-states. These and many other colossal consequences have given rise
to consciousness among individuals and groups (religionists, environmentalists, human
rights activists et cetera) resisting the negative tendencies of globalisation. Some of the
conscious Muslims, groups and states are working hard to revive the socio-political,
monetary and economic ethics of Islam in order not to be swallowed by contemporary
globalization and its sweeping agents which may be at some or most of the times anti
social, religious, cultural or ethical. This is obvious because globalization knows no
bound and has no morality in itself, except where such is employed from outside
especially the religious and ethical grounds. This is coupled with the fact that most tenets
of contemporary globalisation come from the Western world whose most models, values
and principles are less influenced by the ethics and religions. This has led many,
especially the Muslims to subject the relationship between Islam and globalization to
misinterpretation and topical debates. Many have also arrived at a conclusion that Islam
and globalization are against and cannot accommodate each other. This paper, therefore,
examines the contexts of Islam and globalization; whether Islam and globalization are
against each other and if relevance could be found between Islam and globalisation.
International Context and Globalisation
Globalisation has been the recent force that has bound the world together despite
differences in religion, culture, tribe and race among humanity. Thus (Beg, n.d.:70)
admitted that: “for the first time in history over 85% of the world’s population has been
bound together in a global capitalists system through world-wide relaxation of
governmental intervention into economic life”. Globalisation on the international context
is built on the following major potentialities:

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- Improved international communication gadgets and facilities that lead to more and
easier connectivity among parts of the world, work-places, religious adherents
and gatherings, educational sphere, etc.
- International competitive pressure with newly opened and free markets.
- International business activity with franchise, licenses and direct foreign investment that
cuts across national borders.
- Spread of business processes and methods of production beyond national borders.
In practice, those potentials above have significantly changed our work patterns with the
use of modern and sophisticated machines, systems and the procedures. With
globalization, firms are closely brought or knit together with new markets and
technological innovations and information technology that speed up production and
communication processes.
One obvious thing in the contemporary world is that globalization has created boundary
less organizations all over the world with major characters of using project teams and
groups, inter related functional systems, networks and structural and operational
mechanisms which invariably reduce the hitherto importance and strategies of boundaries
or making them more flexible. But for Rugman 2001 (as cited in Mullins, 2007:21),
globalisation only presents an illusion and rather than it being universal, what the world
sees is strong evidence of regional groupings of harmonized blocs (such as the European
Union, Japan, etc.) fostering and dominating the world arena and on the other hand, there
is no trend towards globalization.
Islam does not exist in a vacuum: it evolves, reinforces, and replicates itself through
globalization. Islam is already from its inception as a religion a universal (globalised) one
for several verses of the Holy Qur’an have emphasized the revelation of message to the
entire mankind and Jinn that include, among others: “Mankind were one community and
Allah sent Prophets with glad tidings and warnings, and with them He sent down the
Scripture in truth to judge between people in matters wherein they differed….” (Chapter
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45: V.213). The universality of Islam is also manifested in Chapter 28: V52) where it is
stated that The Holy Scripture is nothing but a reminder to all (Mankind and Jinn).

Globalisation – A Conceptualisation
Globalisation is subjected to extensive scholarly and religious attention and debates. This
is due to its universal presence and effects. Globalisation, to a large extent does not have
or lack a clear meaning as stated by Beg (n.d.:3) et al. This made Child (2005) to submit
that globalisation is a complex phenomenon and the term is used in so many different
ways it is in danger of losing. According to Janda et al, (2002:6) globalization is the
increasing interdependence of citizens and nations across the world and to them and
many scholars, there are four major indicators of globalization as: personal contact across
national borders, international financial transactions and international communications
through technology.
Globalisation is a trend rather than a condition that necessarily already exists, it is not
spreading evenly across the world and many unsubstantiated and sweeping claims have
been made. Although it has useful purposes, it has over time led to demonstrations and is
largely held responsible for social and other forms of inequalities, especially in the third
world countries and at the same time posing serious danger to both national and regional
cultures, economies et cetera. The concept of globalization stretches back for several
decades as Nation-states withdrew back into their shells on realizing that international
markets could deliver untold misery in the form of poverty and unemployment. The
resolve of the Western World to build and strengthen international ties, in the aftermath
of World War II, laid the ground work for today’s globalization. This has led to
declining roles and strategies of national boarders and fusion of individual national
markets. The fall of protectionist barrier has stimulated forced movement of capital and
paved the way for companies to set up several bases around the world. Advancement in
information technology also speeded the already moving train which has in turn
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accelerated the influence of consumers and acknowledged capitalists. The trend has
brought more choices and taste, greater spending, rise in living standard, per capita
income and international travels, tours, communication and exchanges. Supporters of
globalization say it has promoted information exchange, led to a greater understanding of
other cultures, and allowed democracy to triumph over autocracy.
Upon all these, there is no single or generally accepted meaning or definition of
globalisation as maintained by Beg (n.d) and Saber (2009) that there is no agreement as
to the definition of the concept. But Beg (n.d.:4) defined globalization as ‘‘globally
integrated system of knowledge, production, exchange and governance that are
fundamentally different from the one obtained under international integration’’. This
denotes that globalisation stands for new and emerging issues of economy, social life,
technology, culture, politics and other spheres of life which is resulting in structural and
psychological changes with increased interdependence, integration and social interaction
among people, firms and organizations that are within relative locations. Saber (2009:3)
defines it as “the expansion of relations and economic, political and cultural
interaction’s development among the states and societies”. Likewise, Maisami (2003)
sees globalization as the spread and exchange of people, goods, and ideas across the
globe. Also, Friedman (2000:7) defined globalization as “the inexorable integration of
markets, nation-states, and technologies to a degree never witnessed before, enabling
individuals, corporations and nation-states to reach around the world farther, faster,
deeper and cheaper.
Although critics maintain that the West’s gain has been at the expense of developing
countries. But whether from Islamic or any other perspective, it may be viewed, there are
instances where and when people reject or dislike a thing and it turns out to be good and
blessing thus the Holy Qur’an states that: “It may be that you dislike a thing, and God
brings about through it a great deal of good”. (The Glorious Qur’an, chapter 4: v 9).
This is typical of Globalisation as viewed by many Muslims around the world. The
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advancement, new economies, freedom, flexibility and latitude created by globalization
has led to increased insecurity in the workplace. As a result, manual workers are under
threat of sack (replacement with machines) and as companies shift their production lines
overseas and to low-wage economies, national cultures and identities are also under
threat of homogenisation, huge transactional companies are becoming more powerful and
influential than the conventional sovereign democratically elected governments. To
Maisami (2009), globalisation is characteristically associated directly with
change/transformation, modernity, and an increased interdependent relationship between
different regions of the world. He, however, added that a difference exists between
original globalization (being mixed up with) and Westernisation. Globalization targets to
narrow the gaps separating different communities through exchanging benefits in all
aspects as: economic, social, scientific, political, etc., and exchange of information,
understanding one others’ values and codes of ethics with a view to building a common
ground in a two way process. Westernisation however, is to be a one-way process, i.e.
one region attempts to dominate and control other parts of the globe in the name of
globalization. Also, while the process of globalization occurs through the free will of
different communities, Westernization is characteristically imposed upon other peoples,
communities and regions. It connotes collective changes as a process or cause turbulent
change in areas like Economics, social and ecological spheres, bringing situations, which
take place within the margins, into the centre.
This identifies four major aspects of globalization as:
i. Trade without borders across the world
ii. Capital movements and or transfer from one part or region to others.
iii. Movement of People and faster protocols (e-visa, e-passport, online ticket bookings,
etc.).
iv. Spread of knowledge, information technology (internet - e-mails, mobile phones, etc.)
that aid faster and more effective media communication.
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Globalization can also be looked from different perspectives namely:
a. Internationalization - another adjective to describe cross border relations between
countries.
b. Liberalisation - a process of removing government imposed restrictions on
movement between countries in order to create an ‘open border-less’ world
economy.
c. Universalisation - spreading various objectives and experience to people at all
corners of the earth.
d. Westernization - a dynamic whereby the social structure of modernity, capitalism,
rationalism, industrialism, bureaucratism, etc., are spread the world over, normally
destroying pre-existing cultures and local self-determinations, in the process), and
e. Deteriorating configuration of geography, so that social space is not longer wholly
mapped in terms of territorial distance, places and borders.
The Islamic Religion
The word Islam is originally an Arabic word meaning ‘submission to the Almighty Allah
(SWT)’. Tawheed (unity of God), Risalah (Message), Al-Akhirah (Hereafter), Qadr
(destiny) which may be khair or sharr (good or bad).
Islam being (the last divine religion and message to mankind according to Muslims was
revealed through Prophet Muhammad (SAW), with Holy scripture (the Holy Qur’an)
which is described in details in the Sunnah (Prophetic sayings, approvals and actions).
The Almighty Allah (SWT) Has in (Qur’an Chapter 2: Verse 2) made it clear that:
This is the Book (the Qur’an), whereof there is no doubt, a guidance to
those who are Al-Muttaqun [the pious believers of Islamic monotheism who
Fear Allah much (abstain from all kinds of sins and evil deeds which he has
forbidden) and love Allah much (perform all kinds of good deeds which He
Has ordained)].

The religion of Islam is built on five pillars which in themselves are global and their
practices promote globalisation within Islamic context: Iman (belief in the unity of Allah

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and His Prophets), Salat (observing prayers five times daily), Zakat (compulsory alms
giving for those wealthy enough to), Fasting (compulsory fasting during the Islamic
month of Ramadhan), Hajj (performing pilgrimage to Mecca at least once in a lifetime
for those who can afford).
Similarly, there are five basic articles of faith in Islamic as : belief in existence and unity
of Allah, belief in His Angels, belief in Allah’s Holy scriptures sent to mankind (Attaurat/
Gospel, Injil/Bible, Zaburat and Al-Qur’an/Holy Qur’an), belief in Yaumul- Akhir (the
last day) and belief in Quadr (destiny) whether good or bad. These Pillars and articles of
faith in Islam are what unite, uniform and bind Muslims in Islam wherever they may be,
no matter how far and wide and irrespective of differences of race, colour, geography and
other biological and social relativities. The religion (Islam), therefore, provides an
absolute guide to mankind in all undertakings. The Holy Qur’an mentions that “…. This
day, I have perfected your religion for you, completed my favour upon you, and have
chosen for you Islam as your religion….” (Chapter 5: V3). With the above submission,
Islam is a complete religion that has not left anything out of its context, be it socio-
economic, politico-religious, medical, etc. Everything is contained in it, and dealt with,
for it is also stated that: “And indeed We have put forth every kind of example in this
Qur’an, for mankind. But man is ever more quarrelsome than anything” (18:54). For
issues that arise as a result of further development in the modern world with technology
and other advancements, Shariah has adequately provided from three sources (Al-Qur’an,
Sunnah [Prophetic traditions in sayings, actions and approvals] and Ijtihad).
Thus Saber (2009: 7) asserts that Islam has broad based national thoughts and theoretical
principles that can and if properly explored, translated and applied can be as a shining
lamp in front all in the modern world and the way of life. Islam is a universal religion in
both content and message. For example, the Holy Qur’an (chapter 7: V158) provides that:
“Say (O Muhammad SAW) O mankind! Verily, I am sent to you all as a messenger of
Allah - to Who belongs the dominion of the heavens and the earth. None has the right to
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be worshipped but He….” and……“his command descends between them (heavens and
earth), that you may know that Allah has power over all things, and that Allah surrounds
all things in (His) knowledge” (Chapter 65: V 12). And in (34:28) “and We have not sent
you (O Muhammad) except as a giver of glad tidings and a warner to all mankind, but
most of men know not”.
Islam is universal and one, with the same Holy Qur’an, Quiblat (direction of observing
prayers – Ka’abah). People from vast and ranges of races, nationalities and cultures
across the globe are united by common Islamic faith. The growth and development of the
Islamic religion has, however, witnessed the emergence and growth of numerous sects
and movements.
There are, however, two major issues that emerged as a result of the spread and contact of
Islam/Muslims with the other parts especially the Western world. These two continue to
boggle the minds of both Muslims and the non- Muslims alike.
1- To what extent should be the degree of accommodation and adjustment to the Western
ways of life of Islam or to Islam by the Western pattern of life and values. This has
manifested itself most obviously in countries like Turkey, which have instituted
largely secular forms of government and the western style of life, while
maintaining an Islamic religious identity on worship (observing daily prayers,
fasting, the unity of Allah, compulsory arms giving, etc.).
2- Or whether to return to the original teachings of Islam, Islamic life and a rejection of
Western and modern ways of life. This second thought influences many Muslims
who believe in and struggle for the institution or restoration of (Shariah) in their
countries/areas in both the state and private matters.
The Islamic Perspective of Globalisation
One of the greatest dilemma facing Muslims today, is the fact that Islamic culture, which
originated about 1500 years ago, is on many dimensions incompatible with the culture of
the modern world especially the Western culture/civilisation, which has today embossed
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globalization and the features associated with it, i.e. capitalism, information and
communication technology, etc., which are all potentials making homogenising effects on
any culture. Saber (2009) has maintained that Islam is not in conflict with globalization,
but that the features of the globalization as they are today, differ from the Islamic points
of view; that a review of the contents of Islamic religious texts and Islamic culture
confronts us with this undeniable fact that Islamic religion is a global one and it has
always tried to become world-wide in its historical experience. Also, Islam has brought
up the matter of the globalization, establishment of the global society and global
government.
Globalisation as observed by (Beg, n.d.: 70) is “an ongoing process in which there is no
respect for human dignity and is seemingly unstoppable” and thus Child (2005:30)
maintained that the trend towards globalisation is a strong and influential one, it however
remains to be seen how far and fast it will spread. But saber (2009: 3) has observed that
globalization is neither good nor evil despite the whole oppositions and agreements and
that it either can be desired or otherwise, i.e. it can be a savior and on the other hand fatal.
In a simple term, it can be used by anyone for the good and the bad.
In reality, contemporary globalisation engages Islam rather than denying its relevance or
accommodation. With new opportunities brought about by globalisation, various
religious identities interact with modern ideas and technologies, such as that of the
printing press, which arrived in the Islamic world centuries after it impacted Europe,
tremendously changed the structure of Islamic education and its spread, the ways by
which Holy texts were produced and read, and the conceptualization of the Muslim world
(Robinson, 1993:229).
Impacts of Globalisation
Like any other phenomenon, globalization surely has impacts on individuals, groups and
organisations, including religions and religious bodies and governments. The impacts
range from economic, social, technological, moral and psychological. It is an
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undisputable fact that globalization has brought people and the world closer which proves
that we are now living in a global village due to information and communication
technology, border-less trade, etc. Many things that were hitherto difficult and take
longer periods and or protocols to be achieved are now easier, fast and more efficient
done or reached. But on the other hand, it has posed negative impacts and aroused several
challenges, especially to the developing states that are generally weak on both political
and economic fronts battling with economic instabilities, social crises and political
turmoil.
The most pronounced negative impacts and challenges are economic and security as the
poor and economically weak states face great problems of economic insecurity and threat
to their territorial integrity, their economies are facing recurring financial crises with
increased imbalance in domestic growth, great undermining of political autonomy which
in turn erodes their sovereignty, increased disparity in income and wealth between and
among people within and across states, high cost of living, political and social strife
within states and profound increase in transparency among most financial institutions.
These made Beg (n.d.:82) to assert that at least two-third of IMF member states have
experienced banking crises over the period of 1980-1996 and that it was to be more
devastating to and in developing countries which is just one face of the multitude
problems associated with contemporary globalisation.
But of equal importance is the impact caused on religion and morality/ethics of the
people of the globe. To Muslims, contemporary globalization poses a challenge to
Islamic/Shariah laws especially those on trade, finance, banking (interest), spread of anti-
Islamic propaganda and negative stereotyping, spread of evil doings (crime, pornography
et cetera) and the most negative damage posed by contemporary globalization to Islam
is the erosion of Islamic transformation to a one completely established and guided by the
Glorious Qur’an, Prophetic traditions and Ijtihad according to basic Islamic guiding
principles of Shariah. Additionally, the main principle of establishing the society in the
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sight of Islam is to worship the Almighty Allah and live according to Shariah with
emphasis on Khilafah (representing Allah and implementing his commands on earth), the
mission of establishing a world with justice, harmony and Islamically civilized society.
These are what the Islamic perspective of globalization was built on. Contrary to this,
however, the contemporary globalisation is built on the premises of a free world, profit
motive for expanding capitalism and business without morality and religion as
materialism serves as the basis of everything in human lives (Beg, n.d.:87). This is only
one of the abhorred faces of contemporary globalisation as more sinful faces like the
projection of Cox (1965) that there is to be the collapse of religion to the extent that most
of humanity within decades would be atheist or agnostic, as societies slowly
democratised, pluralised, and modernised (globalisation). These thinkers believe that
religion is not significantly institutionalised in modern societies as in the past traditional
ones.
Globalization from an Islamic Perspective
The process of globalization is an old phenomenon as observed by Maisami (2003) that:

Globalization is an aspect of human life that has always been there since the
beginning of humanity. It corresponds with the natural human instinct and man's
tendency towards being a 'social animal.' It is the tendency with which God has
created man to live on exchanging his sources and experiences with others around
him, in order to achieve and realize the best chances of life.

Contemporary globalization recognizes no limits and divine instrument of religion (which

is a complete way of life with all fundamental provisions on all spheres of life- politics,
economy, social relations, laws, order and punishments, etc., are totally covered and
properly taken care) can check its excesses. This is presented in the Islamic religion with
numerous and specific provisions concerning anything to be done. There are many
Islamic books such as Iziyyat, Risalat, Khurthabi, Muwattha, Usulul-Fiqh, Riyadhus-
Salihin, etc., that deal in specific Islamic issues as well as the hundreds of thousands of
Hadith (prophetic traditions) citing numerous practical examples of living the life and

12
handling matters as did by the Holy Prophet Muhammad (SAW). Meanwhile information
and communication technologies have also been used for disseminating and reinforcing
stereotypes and prejudice about different ethnic groups and religious communities. The
Muslim world faces many challenges, but none seems more formidable than the issue of
how to strike a balance between maintaining cultural integrity of Islam and religious
identity on one hand, and absorbing changes associated with a globalization and its
attendant consequences.
Others see globalization as an evolutionary and irreversible process to which all human
societies must adjust. Today’s technological changes have become the so-called a ‘tail
that wags the dog’. Individual members of the society have no choice but to adjust to
modern times and its accompanying changes. The key to protecting one’s security and
balance vis-a-vis the onslaught of globalisation is an accommodation and not resistance.
Still others regard globalisation, as a paradigm shift from which there is no escape. This
shift requires changes in life styles, values system, cultural and mental attitudes towards
local, national and the universal issues. The proponents of this view argue that Islam is
actually growing as a religious identity, but it is also in need of a paradigm shift.
Prospects to Islam under the Contemporary Globalisation
Globalisation has generally encouraged the creation and revitalization of particular
identities as a way of competing for power and influence in the global system. Far from
losing public influence, Islam may gain more popularity, influence and role with greater
success than in the former global trend. Therefore, the future of Islam and Muslim
communities stand to gain much more in faith, unity and spread of its theme/messages
especially with information and communication technology. Muslims also have room for
forming and direct expression and or dissemination of themselves and their ideas without
any influence or manipulation from external forces. Muslim minorities, living in
countries whose existence and conditions of lives are never known or heard of such as
Myanmar, inner Palestine, etc., can now be heard, seen and or interacted with within the
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shortest seconds and minutes and uniformed decisions could also be taken faster and
most efficiently. The fact is there has to be proper domestication of contemporary
globalization and avoiding or doing away with it its evil sides which are anti Islam.
Conclusion
Globalization has opened up all societies of the world to universal forces and influences
of politics, economy and cultures as well as liberalization. It has also led to significant
changes, fear and unease among many Muslims and Islam. The religion of Islam was
originally built on globalisation, which suits every situation and context, but regulated
with principles of: vicegerency to Allah on earth, justice to fellow humans, living
according to injunctions of Shariah (Qur’an, Sunnah and Ijma’a), integration in the name
of and fulfilling the wishes of Allah and de-emphasising political borders among the
societies. The contemporary globalization has a place within Islam once, it will not go
against original provisions of Shariah. Maisami (2003) has argued that Islam is not
against the process of globalization and its outcomes, but rather that the tension is due to
the process of Westernization which involves some anti Islamic values and practices.
Islam, therefore, does not loosely condemn globalization as there are many things that are
already aiding the expansion, development and acceptance of Islam. Islam maintains that
the contemporary globalization can be accommodated once adjustments would be made
to suit the Shariah principles. Irrespective of origin or diversity, Islam can accommodate
contemporary globalization because it is its original heritage and future, especially with
reference to past Muslims contributions in Civilization, Algebra, Calligraphy,
Navigation, Medicine et cetera. Contemporary globalization fits into Islam (if the
principles and provisions of Shariah are strictly observed). According to Saber (2009:
1) Islam is not in conflict with the matter of becoming a global and making global, but
the characteristics of the globalization differ from the current idiomatic feature of it from
the Islamic point of view.

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For the Muslims and any other conscious human alive in the modern world, shying away
or avoiding contemporary globalization and its attendant consequences will not augur
well as the wind of this global advancement is likely to blow away anyone with
resistance or failure to domesticate and or accommodate globalization. The reality must
be faced and things will not be the same again and its opportunities must be explored and
harnessed (McLean 2006 as cited in Kreitner and Knicki, 2007:22). Islam is flexible and
encourages religious reforms and accepts new changes in order to contend with the new
challenges and priorities of a global community, but everything by whatever name it is
referred and for whatever reason it is to be done must conform with the original
principles of Shariah. Innovations, advancement and new discoveries in Education,
Science, Technology, Medicine, etc., are originally part of Islam, accepted and
welcomed, but all must be restricted and subordinated to Islamic belief and values in
order to guard against trespassing beyond limits of Shariah as observed by Esposito
(1998:165). The future of Islam lies in its ability to explore, harness and as well as marry
the opportunities being brought by contemporary globalization with the original Islamic
globalization and properly curtail Westernisation which seems to be misconceived with,
dominate and characterize the contemporary globalization.
Recommendations
In line with the trends in globalization, the following recommendations are made

- Muslims should rise up to seeking knowledge of both Islam and the Western education
- Muslims should ensure their full participation in all spheres of life, especially those in
which Muslims do not full participation or influence
- Muslim economists and financial experts should explore and develop alternative but
Islamically permitted sources of establishing and finances, trades, investments,
etc.
- Muslims all over the world should de-emphasise the doctrinal differences among them
and focus on unity towards achieving the ideal single and united Muslim umma.
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- Bigger and stronger Muslim nations and states should come to the aid of weaker
Muslim nations and states to help them over their economic, political and
structural problems.
- Muslims must also seek and ensure full compliance with the injunctions of the
Almighty Allah (SWT) as there would be no respect, pride and dignity of Muslims
whenever they abandon the cause of their religion and submission to Allah (SWT).

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