World-COME2009_Globalization, its impact on and challenge to education in the Muslim world-A cross cultural and Da‘wah perspective

8/6/2019 World-COME2009_Globalization, its impact on and challenge to education in the Muslim world-A cross cultural and D

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Globalization, its impact on and challenge to

education in the Muslim world: A cross

cultural and Dawah perspective

Prof. Dr. Anis Ahmad


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Globalization, its impact on and challenge to education in the Muslim

world: A cross cultural and Dawah perspective

Prof. Dr. Anis Ahmad*

Abstract

Globalization subsumes emergence of a homogenized

society and culture as a consequence of a post modern

capitalist world order. Historically the phrase used byMarshal McLuhan in 1962, the global village, attracted

attention of social scientists and political leaders. The most

obvious fruit of globalization remain fast electronic means

of communication, a global capitalist economic order, andfast food culture. This paper makes an effort to understand

its origins and its impact and challenges to the MuslimUmmah, more specifically in the domain of education. Italso tries to understand its relationship with cultural and

religious pluralism and Islamic dawah.

It argues that globalization poses, not withstanding its

blessings in the fields of communication, economy and

culture, a serious threat to the sustenance of individualcultural traditions and their world view. In the final

analysis, globalization appears a euphemism forhegemonization or hegemony of the West over the rest.

There is need for a critical review of the educational

policies in the Muslim world in order to promote multi-culturalism in the world of tomorrow.

Globalization is essentially a process through which policies, events and decisions in onepart of the world influence social, economic and political policies in other parts of the

world. In this process, highways of communication have been an important and effective

tool for global collection of data, its processing and dissemination of end products. Since

centers of information processing happen to be in the developed world, process ofglobalization has also been interpreted as a hegemonic phenomenon. Ali Mazrui has

raised a valid question about the relationship between homogenization and

hegemonization or expanding the hegemony of the West over the rest.1

*

Prof. Anis is meritorious Professor and Vice Chancellor, Riphah InternationalUniversity, Islamabad. He is also Editor of Quarterly Journal West & Islam, Islamabad.

He can be contacted at [email protected] or [email protected]


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Globalization is more than a clich. Today it is considered to be: the end point of

mankinds ideological evolution and universalization of western liberal democracy as thefinal form of human government (Huntington, 1997)

2. This conviction that western

civilization is global is further elaborated by Huntington, when he says that As the firstcivilization to modernize, the west leads in the acquisition of the culture of modernity.

As other societies acquire similar patterns of education, work, wealth and class structure,

the argument runs, this modern western culture will become the universal culture of the

world (Ibid, 1997).3

Globalization in the mind of western scholars implies western paradigm of modernization

viz realization of western liberal democratic government, western class structure and

stratification and adoption of western pattern of education as the engine of global social

change and transformation of values and culture. The concept of globalization, when we

look in the mirror of history, can be traced back to nineteen sixty when this word was

used to mean belonging to the world or worldwide3 (Outhwaite, 1993). The FowlersDictionary of Modern English usage (1965) considered it an unnecessary neologism.

However, later in 1970s Oxford dictionary cited the catch phrase of Marshal McLuhanthe global village in the sense that far-off voices and images, due to global

communication net, influence and change the content of culture. Culture and market

combined in the 1970s in the activities of the multi-national corporations seeking to

maximize the worldwide sales of products through global advertising Globalizationbecame known as a marketing strategy soon after

5(Albrow, 1993).

This lead to serious concerns among intellectuals about how far globalization as a

marketing strategy would allow survival of a multi-cultural and multi-religious society

and humanity. The most obvious influence of globalization is in economy. It isassociated with dismantling of national barriers thanks to the control and operation ofglobal capital markets from New York, London, Tokyo and Frankfurt. It is conceived, by

many, as a process of re-hegemonization of Western imperialism over the rest. It also

means homogenization of culture, as indicated above by Huntington. In other words it

takes the western culture, economy and education as the bench mark and criterion for

development, modernization or standardization. Practically globalization appears aeuphemism for domination of western cultural, political and, economic imperialism overother nations of the world.

The impact of globalization on the individuals world view as well as on cultural and

social norms and values, through education as means of transformation of personality andvision, manifested itself at institutional and personal levels in the Muslim world.

Adoption and not adaptation of western education system in its subject matter andmethodology lead toward homogenization of education, values, norms and culture.

The educational dilemma of the Muslim world is also linked with three parallel streams

of education systems. The conventional education system focuses on teaching of

religious texts in madaris al-Diniyah; the Western educational system introduced in the

public sector tries to produce a workforce needed by the colonialist rule. The eliteinstitutions in the private sector offer education at a high economic cost affordable only


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by the upper class of society. These products in general provide leadership in business

and commerce, political and legal institutions, while the former confined then domain topersonal religious needs of the society.

This practical separation between religious and secular realms also leads to a mind

set and an in built separation of domains of the spiritual and the worldly or profane

activities in personal social, legal, political and cultural life.

Globalization of media, extensive use of electronic means of communication hasseriously influenced our concept of space and time. National political boundaries have

become less important and meaningful in the wake of free flow from across the border

impregnated information. Availability of resources and globally-networked media

tycoons have virtual total control over the mind of the people at global level. They build

perception of reality and truth with the help of their own version of facts and information.

In the domain of economy, globalization has resulted in domination of the capitalist-

industrialist economic order over other societies of the world through global banking,monetary control, and international organizations like World Bank and International

Monetary Fund.

Looking from a political dimension globalization is closely related with emergence ofunilateralism and unipolarism in the post cold war world. The hegemonic policies of the

West in the name of globalization pose legitimate threats and challenges to the

sovereignty of nations particularly in the South. Some of the recent events such as the

Anglo-American alliance in the invasion of Iraq has unveiled economic and political

imperialist ambitions of the West, under the cover of globalization. Neverthelessglobalizations benefits in terms of fast electronic means of communication, e-commerceand availability of virtual educational facilities use of video conferencing and online

educational programs cannot be disregarded.

The globalization or homogenization of culture conveys the message that the secular

liberal western democracy, capitalist economic order and immediacy based culture of thewest is the ideal form of culture or in other words mankind has reached in it, the end ofhistory6. Homogenization of culture, as it were, simply means supremacy and

dominance of the unipolar culture on all other cultural traditions. The very concept of a

multi-cultural society is questioned by the clash of civilizations thesis. Projection of

Western paradigm as the global culture, as the ideal modern way of life logically leads inthe final analysis to marginalization of national and regional cultures.

In brief globalization notwithstanding its benefits has become a threat to political

sovereignty, economic sustainability and cultural identity of the nations of the world. It

has caused a crisis of identity due to imposition and hegemony of an alien culture. The

capitalist value system fully reflected in consumerism and materialism has created an

ever increasing gap between the poor nations and the developed world. One major victim

of the rise of materialistic way of life is the inner peace and spirituality of the people.This has resulted in widespread psychological disturbance and adjustment problems in


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the masses. Violation of life, property and national sovereignty of the people in the name

of democratization of state and society, for example in Afghanistan and Iraq, has madeglobal peace extremely fragile. The unilateralism, unipolarism and uniculturalism

together have become a serious global threat to the less-developed nations of the world.

The impact of hegemonic policies can be seen in the so called global war against terror

which has added to insecurity at a global level. The spread of global fast food culture has

increased the feeling of deprivation among the majority of low-income group and has

influenced the eating habits of people. Global hegemony of multi-nationals like KentuckyFried Chicken and Coca-Cola can be seen on campuses and in major cities of the world.

Even drinking water is no more in direct access of a common man one has to depend on

multi-nationals to provide bottled drinking water at a price that suits them. Young

children who used to listen to bedtime stories from their grandmothers now play games or

listen to music on their parents or their own mobile phones till they fall asleep. On an

average a kid spends 3-6 hours a day in front of a T.V. screen watching cartoons withwestern characters representing western secular value resulting in identity crisis,

problems of adjustment and social conflict.

The connectivity provided by the frequent and easy access to the Internet has become an

evident symbol of globalization. Similarly, political events such as the pulling down of

the Berlin Wall (1989) has led to cross-border interaction in the domains of economy,culture and communication as contributing factors in emergence of a global market. This

extensive liberalization of cross-border markets has also brought to surface several

genuine concerns and apprehensions. First, is this new scenario a prelude to re-emergence

of global capitalism? Does it mean global hegemony of the multinationals over the less-

privileged of the world? Does liberalization of political borders pave the way forhegemonization of the more technologically and economically-advanced West over therest? In the domain of education, does globalization mean acceptance of academic

standards and benchmarks developed by the West as the ideal for humanity? Similarly to

be part of global community, should we adopt the behavioral objectives, required skills,

profile of an educated person, concept of development and civility and a successful and

productive person as determined by the West? Or, while living in the age of globalizationwe have our own social, cultural, and spiritual needs, consequently can an importededucation system with capitalist value system and concepts deliver a graduate with

vision, capacity, and skills needed for progress in our own society? While building our

own educational institutions, should we follow the quality assurance standards of the

capitalist Western world or improvise our own benchmarks and certificationmechanisms?

Globalization as it exists today appears to focus on creating a richer, healthier and

satisfying lifestyle for individuals and their families (Dunning 2003, p12). This in brief

conforms with the essence of capitalism. The global capitalism does not concern itself

with the needs of the deprived and poor, consequently economic development and

technological development benefits already rich and resourceful. To break this vicious

cycle a paradigm shift in educational objectives, priorities, methodology and environmentis indispensable.


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Nevertheless globalization has made easy and fast access to information and globalnetworking not only viable but more or less a matter of necessity. Electronic commerce

and trade has transformed the concept of market and money. Plastic money hassubstituted the conventional role of money in economic transactions.

Telecommunication revolution has made access to information fast and attainable round

the clock. Availability of on line educational programs has brought new methodological

challenges in teaching and research.

One of the major challenges education faces today is how to respond to the systematic

westernization of mind and soul, being done through a multi-dimensional strategy

devised by the proponents of a global homogenized culture and society. Education,

essentially, is a matter of inculcation of values, acculturation, learning, becoming

knowledgeable and skillful. Imported educational system and teaching methodologies

may help in learning techniques and skills but miserably fail in giving due space for valuesystem of the native stake holders.

In the twentieth century, many Muslim countries achieved their political independence

from their former colonizers, but in general, their educational system, a heritage of the

colonial period continued undisturbed or with minor amendments. In some cases, change

of script and medium of instruction introduced by their former rulers has resulted in atotal disconnect with the cultural and literary heritage of a people. A logical consequence

of this vacuum was a feeling of identity crisis and search for their cultural roots.

This search for their religious and cultural roots persuaded many of those who could

afford to go for their higher education in Europe and America to think about revival oftheir heritage. On the contrary, a good number of others who studied in the West or underWestern educational paradigm in their home countries, thought adoption of the Western

paradigm of development is key to progress in their home countries. Consequently it was

natural to develop a visible intellectual and ideological divide, in the Western-educated

elite in the Muslim world.

The post-9/11 change of attitude towards Muslims resulted into a sudden fall of overseasstudents enrolment on American and European campuses, causing financial setback for

the universities. To regain economic benefits a number of western educational institutions

came up with their offshore campuses in the Gulf, South and South East Asia. While

catering for functional educational needs, these educational institutions contribute to re-enforcement of the process of westernization in the name of modernization.

The inappropriateness of the Western educational philosophy and system can be

illustrated with the help of the following diagram. It touches on three important

dimensions of failure: first, failure of the system; second, it indicates failure of the

structure; and third, it refers to transformation of values. If the Muslim Ummah has to

play a leadership role in the creation of a knowledge-based society, it shall have to

develop its educational system on its own transcendent, universal ethical values. These


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Lack of:

Infrastructure

Quality Assurance

Future planning

Link with industry

Generationgap and

cultural

alteration

Inadequate

teaching

methodologiesCentralization

of

authority

Lack of

identificationof social

cultural needs

Inadequate

leadership

Corruption andlack of

accountability

Taking Islam aspersonal religion, set of

rituals, ceremonies,

festivals

Lack of concernfor social

responsibility

Lack ofsabr,

perseverance,consistency

Lack ofcreativity and

productive

ideas

Institutional

failureFailure of

system

Transformation

of Values &

Production offunctionaries/

managers

Defectivesystem of

evaluation

Dishonesty and

plagiarism

Individualism,Self-

centeredness

Loss of family

values

Spiritual

vacuum

values, it must be said at the outset, are not particular to the Muslims or to a nation or

place.

A crucial issue for the Muslim educationalists remains: can we modernize our education

system without being westernized? Can complex concepts be comprehended fully in an


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alien language or, what is the role of national language in technological and economic

development (the case of Japan, China, Korea and Russia)? What kind of changes, if any,are needed in the curriculum and text books in order to liberate the mind and soul of

young generation from cultural colonialism of the West? What should be the role ofteachers who are themselves product of a neo-colonialist educational system?

This self criticism and an honest stock taking of our present educational environment will

lead us to another critical area viz, what are the primary values we are supposed to impart

through a new education system?

Needless to say in the western intellectual tradition and in a materialistic, pragmatic and

empirical epistemic tradition educational objective is to create a knowledgeable, law

abiding individual with certain communicational and administrative skills. But Muslim

society has its own requirements and needs. A Muslim society is known by its loyalty to

Allah, to the Messenger and the universal primary ethical and moral values contained inthe Quran and the Sunnah. A Muslim community, whether quantitatively large or small,

deserves to be so-called only when it subscribes to these basic values. It is only a matterof semantics to draw a line between a Muslim and an Islamic society. A Muslim by

definition is a person who makes a public confession of accepting Allah as the final

Authority (La ilaha illa Allah) and Sayyedina Muhammad sallalahualayheywasalam as

the final Messenger(Muhammad al-Rasul Allah) and the most complete and imitatablemodel behavior. It shall be a contradiction in terms if a person claims to be a Muslim and

does not want to act as Allah and His prophet want him to act. Therefore an Islamic

personality and society refers to an ongoing dynamic process fromIslam and Iman to

taqwa and ehsan in personal, social, educational, economic and political domains.

The point we would like to make is that a Muslim society (large or small in quantity)shall be Muslim when it resolves to integrate its values and world view, in its education

system in order to build the vision, character and personality of its coming generation in

line with its ummatic goals and objectives leading to development of an Allah-conscious

member of the community (ummah).

Let it be said at the outset that the universal Islamic Values should not be confused withany parochial or religious connotation in the apparent perception of this term. Islamic

Universal Values transcend religious, ethnic, linguistic and color barriers. Though in the

Islamic legal tradition these values are conceptualized as objectives ofshariah

(maqasid alshariah), for elaborating our point in this article we will limit our discussionto only seven of these primary values.

These values or objectives of divine guidance (hidayah) for mankind are not the product

of local, tribal or regional tradition. They are universal in their genesis and global and

relevant to the whole of humankind. Even in an age like ours, when sociologists talk

about a crisis of values and crises of mind, these values carry permanence. If we lose

these values, we lose humanity, culture and civility. Therefore it is imperative to consider

how in the domain of education we can translate these values and be torch-bearers for aknowledge-based educational revolution.


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Unity in Life (Tawhid)

A value-neutral or secular education system is founded on the basic assumption of duality

in life. Its main task is to systematically expose a student to empirical data and train in its

classification and re-arrangement in order to meet the material needs of society. A value-

based education, on the contrary, targets development of a holistic personality andcomprehensive social development. It does not compartmentalize between faith, culture

and technology. It does not separate secular from religious, sacred and profane, or

holy and mundane. An inappropriate example of a comprehensive approach would be

the Marxist or Maoist education systems that inculcate their ideology in an otherwisesecular and atheistic cultural system.

A value based education tends to integrate whatever values it considers beneficial acrossthe board. The Islamic ethical paradigm moves around the central value of unity and

unization in life. An education which creates an individual with excellent skills yet with

no unified vision, fragmented personality, conflicting interests, and contradictions in

behavior can not bring peace, harmony and fairness in human society. A techno-culturecan only produce functional, robotic human beings deprived of sublime principles of

love, justice, sacrifice honesty and truth.

Unity in life means elimination of contradictions, conflicts, and dual standards of ethicsand morality. Integration of this primary value, i.e. unity in life, brings a substantial

change in the attitude and behavior of a person, at individual as well as social andcollective level. If a person internalizes and consciously subscribes to this primary value,

his/her attitude with family members as well as clients and friends will be guided by one

and same ethical standard; he/she will not have dual standards of morality.


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The Quran in its unique style of communicating with a common mans intellect refers to

the dialogue between Allahs messenger Sayyidna Yusuf (PBUH) and the prison inmates.Sayyedena Yousuf asks them: Fellow prisoners! Is it better that there be diverse lords of

just Allah, the One and the irresistible (Yusuf, 12:39). The message conveyed is simple:opportunism and compartmentalization in life in order to serve diverse gods can never

bring harmony, unity and cohesiveness in life. One does not have to be a Muslim to

follow the principle of unity (tawhid) in life it has universal application. Once we

succeed in eliminating dual ethical and moral standards or serving many gods at one

time, we start discovering meaning in life. Tawhid, or unity in life, therefore brings aqualitative change in the conduct and behavior of a person. It liberates man from the

bondage of race, ethnicity, language, material power, or god of glamour. Observance of

one single ethical principle helps in making bold and reasonable judgments at personal,

social, and professional levels. Consequently it helps in building an integrated vision, a

holistic personality and a unified ecology.

Incorporation of the principle of unity in life in the educational curriculum and its

realization and practice at home, school and workplace leads to a paradigm shift at theindividual, community, national and global level of unity of mankind.

Social, economic and political justice (Adl)The second universal value that needs to be internalized through curricular and co-

curricular activities is social, economic and political justice (Adl), or equity. The root

cause of violence, extremism poverty and lawlessness, in the final analasiyes, in society

is lack of concern for the value of equity. Those who are economically oppressed socially

discriminated and politically deprived of their basic human rights can be easily motivatedto take up the path of violence and protest. Adl is the backbone of a sustainable socialorder. When adllooses its centrality in a society, its decline and fall becomes inevitable.

This universal Islamic value, like the first value of unity in life, is not particular to the

Muslims nor is it subject to a majority or minority context. It is germane and pertinent to

a multi-cultural, multi-religious society. The Quran persuades the believers to behave

justly and use same standards for the believers and the non- believers. Believers! Beupright bearers of witness for Allah, and do not let enmity of any people move you todeviate from justice (adl). Act justly (idilu), that is nearer to Allah consciousness

(taqwa) (al-Maidah, 5:8).

Needless to say the above two universal values have direct relevance for members of asociety irrespection of their personal faith, culture or ethnicity. Whenever and wherever

justice is denied it is bound to lead to violence, alienation, hate, rebellion and conflict. Onthe contrary, when justice prevails in any society it brings with it respect for law,

observance of human rights, and fairness in human relations. Inculcation ofadl, equity

or fairness in dealing with fellow human beings should be a major behavioral objective of

education in order to have an ethically-just social order.


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Value of life

Research and development in life sciences, new methods of genetic modifications andinnovation in bio-medical sciences have lead to reduced child morality, betterment of

mothers health and life expectancy, however value of life as such has remainedcontroversial. One obvious example is increase in self-inflicted deaths and mass murders

such as the killing of over six hundred thousand children, woman, youth and aged

persons in Iraq, in the name of a fictitious war against the so-called weapon of mass

destruction (WMD) which had no physical existence in Iraq. Strictly the WMD in Iraq or

displacement of over three million persons in the name of hunting of Osama bin Ladin inAfghanistan cannot be endorsed by religious or non- religious persons. These remain

criminal acts of violation of life of innocent human beings. Unfortunately these crimes

against humanity are committed by the so-called champions of human rights, liberal

democracy, and civil liberties. This disregard for the value of life and practice of dual-

morality has its roots in a value-free or value-neutral education system. For a sustainable

society and a respectable future, basic valuational changes in the objectives of educationand teaching methodology shall have to be made.

The question we need to ask ourselves is does the existing education system and teaching

methodology build a mindset of a student who subscribes to the prime value of promotion

and protection of life. Is life considered a trust (amanah) given to a human being, or is

life taken as individual property which can be, whenever a person feels so, terminatedwithout a sense of accountability and obligation. An obvious example of not internalizing

the Islamic universal value of life (nafs) is the high suicide rate among youth in Japan.

One may also ask at this point that if Islam is so much serious about value of life and its

protection and promotion why it makesJihadan obligation on its followers. Let it be saidat once that Islam does not allow practices of oppression, lawlessness and insecurity insociety: Wrongful persecution is worse than killing (al-Baqarah, 2:191). Similarly,

unjust violation of life of a person is considered by the Quran no less than killing of the

whole of humanity. However, an act of self-defense and to fight for the right to self

determination should not be confused with an act of violence. The Quran strongly

condemns killing of human life: That he who slays a soul unless if be (in punishment)for murder or for spreading mischief on earth shall be as if he had slain all mankind; andhe who saves a life shall be as if he had given life to all mankind (al-Maida, 5:32).

Elaborating on the purpose and objective ofjihadthe Quran says: How is it that you do

not fight in the way of Allah and in support of the helpless men, women and children who

pray: Our Lord! Bring us out of this land whose people are oppressor and send for us foryourself a protector and send from yourself a helper (al-Nisa 4:75). The Qurans

concern for value of human life is reflected in its overall command to help those who areoppressed in their struggle for liberation.

The concept ofJihad in the Quran moves around the struggle to save life, property,

honor and freedom of the oppressed. It is not a call for bloodshed as projected by the

global media. The major concern of the Quran is to inculcate value of human life, and

through education (talim wal tarbiyyah) fabricate in the very personality of an educatedperson respect, promotion and preservation of life.


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This universal value has been often placed at the top of the hierarchy of values by ourjurists as hifz al nafs. The value of life is so paramount that in a desperate situation, when

a person finds nothing to sustain and survive, to save life even a haram object can beconsumed.

The value of life has wider implications not only at legal level but equally in other

domains. For example, proper understanding of this value deters and frustrates a person

from making life of people miserable by de-foresting, emission of poisonous fumes,dumping of nuclear waste in the lands and ocean of other nations; considering elderly

persons a liability, therefore dumped in senior citizen homes etc. In brief, it has relevance

for all domains which have a direct bearing on human life. If this value is properly

internalized through education and training we can expect a better and healthier

environment for the coming generations.

Religio-cultural freedom

Fourth universal and primary Islamic ethical value relevant for the whole of humanity isrespect for the religio-cultural freedom and tradition of people. Protection of religious

and cultural rights of others has been mentioned in the Quran as one of the major

objectives of theJihad. The common misperception ofJihadin the minds of the people is

that it is meant for prosletization, and therefore a holy war. The fact of the matter isJihadstands for all those sincere, persistent , properly planned activities where effort is

made for realization of adl (social justice), peace and security (amn wa salam) and

protection of religious and cultural rights of people. While enjoiningjihad on the

believers, the Quran totally rejects the idea of use of gun for conversion (la ikraha fi al-

din, al-Baqarah 2:256). On the other hand, it is the only sacred text which exhorts itsfollowers to fight (do jihad) for the safety of the places of worship of other religions,specifically the churches, synagogues and temples along with mosques. No other

scripture so explicitly mentions protection of the places of worship of followers of other

religions. The Quran in this context says: Permission (to fight) has been granted to

those for they have been wronged. Allah has the power to help them, those who were

unjustly expelled from their homes for no reason than their saying Allah is our Lord. IfAllah were not to repel some through others, monastries and churches and synagogues

and mosques, where in the name of Allah is much mentioned, would certainly have been

pulled down (al Hajj 22:39-40). The Quranic teaching ofJihad has a unique

dimension, as a moral imperative it persuades believers to fight for restoration and

protection of religious and cultural rights of Muslims as well as others. The implicationof this Quranic position are obvious. If a Christian or a Jew or a Hindu is citizen of an

Islamic state, it is an obligation on state and its Muslim citizens to ensure security of theirreligious places and practices. While the proponents of secularity, liberal democracy and

human rights, whether in France or Germany, with their tall claims in this age of

tolerance and multi-culturalism, could not show respect for religious and cultural

obligations of even native French and German Muslim girls who wanted to wear head

scarf on their school and college campuses, as part of their religious and cultural rights.


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If we accept that we live in a multi-religious, multi-cultural, pluralistic world we shall

have to take necessary steps in our educational policy to let students understand andinternalize this global Islamic ethical value. Needless to say as a universal value it cannot

be regarded particular to Muslims; cultural and religious biases and discrimination weface today is mainly due to absence of this value in our education system. Proper

integration and dissemination of this value shall help in building a tolerant, non-

discriminatory and peaceful society. Integration of this value in our educational

curriculum and teaching methodology shall bring substantial change in our outlook,

social relations and creation of a multi-religious and multicultural environment.

Promotion of reason

Fifth primary and universal Islamic value that needs to be incorporated is promotion of a

rational, scientific and knowledge based attitude and behavior in the coming generations.

Rational and not emotional attitude and an evidence-based judgment in daily transactions

is one major objective of the Islamic Shariah. The Quran emphasizes on a culture ofknowledge and promotion of a rational and scientific thinking in its followers, as well as

the whole of humanity.

A rational, critical, responsible attitude can only be developed in our political, social,

legal and economic strategic planning when the policy planners have fully internalized

this value of knowledge (ilm) and reason (aql) .

Dignity of Gene

Sixth universal primary Islamic value is to treat human gene (nasl) with dignity and

honor. It has two important dimensions: first, it stands for identification of geologicalroots of an individual; second, it means only legally established sexual relations are to be

encouraged in society. A proper understanding of this value reinforces sanctity and

centrality of family in society. Integration of this value results in a society where peopleare honest, sincere, and do not indulge in social evils such as rape, incest, and other

deviant practices.The respect for human relation leads to responsible ethical behavior in ones social life.

When this value is marginalized, family system disintegrates and with it the whole

cultural and civilizational tradition collapses. This value therefore is a pre-requisite for

sustainability and continuity of human civilization. For cultural and civilizational

progress this value has to be incorporated in educational policy.

Value of Property

Last but not the least is the value of respect for property which helps in creating a sense

of security, protection of rights of others, social responsibility and suppression of greed,

selfishness and use of unfair means for personal gains. The Quran underscores:

Believers, do not devour one anothers possessions wrongfully; rather let there be

trading by mutual consent (al-Nisa, 4:29). The global financial crisis we face today isgreatly due to the economic oppression and exploitation by those who posses over eighty percent of the worlds wealth yet do not hesitate in imposing sanctions on the less-

privileged of the world. If this value is inculcated through education, we can develop


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sustainability in our economic and financial matters and cut down on greed and unlawful

control over resources of others.

Conclusion

The impact of globalization, in vital areas like education, economy, governance, national

security and cultural heritage, is complex and multi dimensional. Educationists andeducational institutions have prime responsibility to understand its effects on the

individual and society. Three major threats have become obvious. First and foremost the

world view of the Western capitalist economic order is imposed on the rest in the name

of a homogenized culture. The benchmark for education and quality of life are provided

by the proponents of a unipolar global culture. Research, education and economic

progress is measured with the parameters thus provided. While in certain skills one maytake help from these standards, but in the domain of ideology and intellectual and

spiritual culture alien parameters can offer no fair solutions.

Integration of universal Islamic ethical values in the subject matter of education, in

teaching methodology and in training strategies can bring a substantial change in the

Muslim world in terms of, self-reliance and leadership in knowledge. In a predominantly

knowledge-based economy and society those who excel in knowledge and produceknowledge with integration of universal ethical values shall be the leaders of the world.

The Muslim world has to disengage itself from the psyche of imitation of the West and asa consumer of western thought. It has to produce its own ideas and groom intellectual

leaders with innovative (Ijtihadi) mindset. Ijtihad guarantees continuity of tradition by

taking the two non-variable sources of theshariah as its basis, and use of deductive andinductive reasoning, research methodology and other tools for progress and innovative

production of thought. It is a dynamic principle which guarantees progress, development,

and improvement in quality of life without losing link with ideology, culture and theIslamic world view.

This integration of universal Islamic ethical values can be effective when the objectivesof education, subject matter, educational methodology, teacher and educational

environment are founded on universal ethical values offered by Islam. Within a specified

time frame, working groups may be commissioned to come up with viable solutions,

training manuals, reading material and activity-oriented methodology for behavioral

change and re-orientation of students and teachers.

Globalization of capitalist economy, homogenization or westernization of culture and political unilateralism in the name of democratization of the non-western world pose

challenges to all non-western ideological and cultural systems. This hegemonization of

the west has two basic flaws. First, a system of values and concepts developed in a

particular social condition, and adopted by western nations remain particular, finite and

limited; even when in the name of globalization these concepts and value systems are

imposed on the non-western world, they remain alien, inadequate and inappropriate.According to basic assumptions these values and culture of the West are not absolute and


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change with social development in the West. By what logic these Western notions can

become the basis of a global culture or community.

Second, the western paradigm revolves around the benefits, satisfaction, andenhancement of the individuals interest. The core ethical foundations of capitalism, areindividualism, and utilitarian worldview. Consequently, it has led the West to a self-

centered individualistic narcissistic way of life with less concern for social responsibility.

This is one major conceptual and ideological cause of dilution, rather of familydisintegration values in the West. A value system which builds an individualistic vision

of life can have no relevance with a value system and culture rooted in sanctity of family.

An appropriate global educational strategy can therefore be developed on a code of ethics

and morality which is not specific to a nation, race, ethnicity, or followers of a particularreligious tradition. Such a strategy should clearly define its goals, means of achieving

these goals, and the expected product.

Needless to say one benefit of the globalization of media and information technology is

easy access to knowledge about people living at far off distances. This reduction of

distances, given the name global village should not lead to a uniculturism but help in

understanding the unique aspects of other cultures. The seven fold scheme of universalIslamic ethical values provides a solid basis for plurality of cultures and religioustraditions by discovering a meeting point. Nevertheless it encourages progress and

development of the cultural heritage: The annals of history indicate the plurality in Spain,

in the Central Asian, South Asian and the near Eastern history during the pre-colonialist

period.

The seven universal ethical principles provide core values which transcend limitations of

human thought and speculation. These values are not a result of social revolution in the

east or a tribal society. These divine values are revealed by the Guardian of mankindtherefore most appropriate for the whole of humanity and a transparent and fair basis for

unity of mankind. They provide a new basis of an education system which creates

solidarity, reciprocity, justice, tolerance, truthfulness, equality, creativity, leadership,

perseverance, boldness, dignity, social responsibility, sense of accountability,

communicability, and commitment to co-existence and plurality of cultures and faith. At

a positive level, it responds to the threats and challenges posed by the globalization andhegemonization of the Western worldview to the non-Western civilizations and cultures.


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End Notes

1. Ali A. Mazrui, Globalization, Islam and the West between Homogenization andHegemonization, American Journal of Islamic Social Sciences, Vol 15 No 3, p

2-3.

2. This statement of Fracis Fukuyama, is quoted by Samuel P. Huntington in his The

Clash of Civilization and the Remaking of World Order, Delhi, Penguin Books,1997, P.31.

3. Samuel P. Huntington, ibid, P 68.

4. William Outhwaite and Tom Bottmore, edy, The Black well Dictionary of

Twentieth Century Social Thoughts, Oxford, Black Well, 1993, P 248.

5. Martin Albrow Globalization in William Outhwaite, ibid, P 248.

6. Francis Fucuyama, The End of History and the Last Man, (London: Hamulton)

1992.

7. For an excellent discussion on the objectives of the Shariah refer to Abu Ishaq

Ibrahim al-Shatibi (d 79, 0/1388), Al-muwafaqat fiusul al-Akham,

ed.M.Hasanuyn Makhluf, Cairo, Al-Matba, Al-Salafiyah, 1341. Also Abu-Hamid

Muhammad Al-Ghazali (d. 505H/1111CE), Al-mustasfa min ilm Al-usul, Cairo,Al-Maktaba Al-Tijariyah Two Vols, 1937/1356 H; Muhammad al Tahir Ibn

Ashur, (1879-1973) Ilm Maqasid Al-Shariah, tr M.Tahir al-Mesavi. Ibn Ashurtreatise on Maqsed al-Shariah, is perhaps the most updated work on the subject.

The author takes a critical analytical approach on the subject, provides and

excellent review of literature and subjects is on classification of the maqasid (P

229 342), published by International Institute of Islamic Thought, London,Washington, 2006.

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