العولمة و سبل مواجهتها في المجتمعات الإسلامية

الملخص EN

Since the late of the 20th century, the world peoples, including the peoples of the Islamic world as a whole, face the challenges of a great historical phenomenon, which is Globalization.

Nowadays, the world interacts with this phenomenon.

Muslims like any other people, are engaged in comprehending globalization, understanding its dangers, pointing out its methods and means, fathoming it for disclosing its changes and penetrations, and indicating its results.

We have put a number of definitions for globalization.

They point out that the concept of globalization is still not obvious, neither theoretically nor practically.

ms, and means.

More than any other communities in the world, the Arabic and Islamic communities are in need to grasp this phenomenon, and be aware of its reflections and effects.

In addition, they need to understand their reality today as compared with others vis-à-vis what will affect their existence and entity by the influence of globalization.

Globalization is one of the most noticeable manifestations of the new world system, and it is one of its most important dimensions and aims that obviously expresses the political, economical and cultural changes.

Therefore, there have appeared a number of sides for globalization such as political globalization, economical globalization, cultural globalization, etc.

The concept of the new world system has become widespread during and in the wake of the catastrophe of Gulf II.

However, knitting the threads of the conspiracy and the methods of its formulation preceded that much more time.

As the concept of globalization has promulgated and circulated to open new horizons in all aspects of life and to legislate for the unilateral world, there have been concurrently other concepts being common and prevalent for the same purposes like "The End of History" of Francis Fokoyama and "Conflict of Civilizations" of Samuel Huntington.

To cope with globalization, we, the Muslims, must put the idea of absoluteness aside.

We will not reject what comes from the West as a whole.

Meanwhile, we will not entirely accept what comes.

Rejection and acceptance shall be done in accordance with the rule of the sent interests provided that it does not forbid what is lawful, or legalize what is forbidden.

There is confusion between "globalization" and "universality" in many of the cultural circles.

Islam is characterized as being humanitarian and universal.

Allah (glory to Him) has sent it to be leadership and guidance for mankind.

It deals with human being whoever he/she is.

Universality is an ambition to rise up the specialties to a universal level and openness over whatever is universal.

Although both globalization and universality are characterized with passing the local space to wider spaces, globalization is related to generalization of technique, goods, funds, tourism, and informatics.

It is distinguished by hegemony and unilateral act of one direction.

It exercises pressure on whatever individual and eliminates it.

It is an attempt to contain the world not to be opened over it.

The Islamic universality is not an Islamic globalization.

That is, it does not mean that the Islamic Civilization becomes unique and alone in the world, nor to terminate other civilizations.

It rather means interaction and competition with the other.

Hence, the universality of Islam has nothing to do with the concept of globalization.

Allah has wanted our true religion to be of safety, recovery, mercy, virtue, guidance, and a grace incomparable with any of people's life.

It deserves that anyone who Allah has endowed him/her with this, to highly appreciate its grace, commit to its way, not obviate it.

This is because it involves the good of this worldly life and the hereafter.

It is a religion that Allah has guaranteed for its followers safety and security, glory and magnificent, and preachment of success.

This is as long as they follow its rules and way, and are at the level of visualization, change, dynamics, and movement from bad to good, then to the best within the limits of its principles and the frame of its belief.

Dealing correctly with globalization and the new world system by the Muslims will not be fruitful unless it is done within a comprehensive renaissance project framework taken by the nation as a means of confrontation and dealing with it.

Muslim intellectuals and researchers today are demanded to increase dialogue and discussion over the civilized Islamic project and the economical, social, political, informational, and intellectual mechanism that suits the capacities and abilities of each country.

Globalization entails from all nations the Islamic one in particular to deal with this phenomenon wisely, intellectually, and from the post of power.

Undoubtedly, the Islamic World, and the Third World in general, have no choices but to unite politically, economically, and culturally to confront the challenges of globalization, and take the measurements of military, political, and informational forces and to protect itself from them.

The Islamic nation is not a fragile nation living in a civilized, intellectual, and cultural vacuum, and human absence.

It rather has pillars of renaissance and progress.

It has also the solid bases for outbreak which are the Holy Quran and the Prophetic tradition.

Had the nation started anew from these bases (the Holy Quran and the Prophetic tradition), they will give it the exact standards of work and treatment.

Nowadays, the nation has to unite, get together, and hold fast the strong rope of Allah.

Treatment shall begin within one's inner self.

It is to bring up the individual Muslim, prepare the Muslim family, and then found the powerful unified Islamic community that proves its identity and existence.

The nation must arise anew and participate effectively in establishing the future of this world of which we are a part.

This is by returning the firm unified entity of the nation.

Working for founding such an entity is necessary and obligatory.

It is necessitated by internal and external factors in the nation.

Our age is the age of enormous agglomeration.

There is no place in it for the weak and the sole small countries.

Peace has become subject to the criterion of power.

Continuation in existence imposes upon us to outset an overwhelming revolt in our thoughts, conducts, and political entities, and to devout all abilities to possess means of power, specially if we know that Muslims nowadays form about fifth of the world population and their number is twice the number of Europe and North America populations.

Nevertheless, they have been unable to participate in the fatal international issues.