Contempory full book with cover

Chapter 28 481

everyone into the process (opportunity to participate) and by
providing equitable shares to all participants. The record till now
is negative and bleak. This does not suggest that globalization per
se should be denounced.

Generally, perception makes the average person identify
globalization as the new process and system that will provide
opportunity to everyone according to the one’s capability to
participate in the global economic activities through one’s state
or through any other state as the globalization is also supposed to
accommodate free movement of workers and experts to a great
extent. However, globalization does not address the issues of
global suffering, poverty, hunger, and deprivation. The experience
indicates that it is only aimed at making world trade dynamic
and feasible through the integration of world trade on the lines
of classical or neo classical comparative/relative advantages
theories. Even this original aim has been not achieved so far due
to double talk and depressing acts that are being practiced by
the main actors who promote globalization as the answer for all
economic ills.

This market-based globalization depends heavily on the
capability of individuals and states to compete with competitors.
The strongest competitors are already well established and hold
their position firmly on the ground, which makes weak and new
competitors face mounting and numerous impossible tasks of
competing and winning against their giant competitors. This is
due to the failure of the promoters to take the most important and
essential factors into consideration.

These factors are uneven and asymmetric factor
endowments among states and uneven exchange between

482 Islamic Contemporary Issues in Social Sciences

developing states (especially the least developed or low-income
states) and developed states. The states which possess poor factor
endowments accompanied with the problem of unavailability of
sufficient finance and expertise to utilize their available factor
endowments efficiently, are definite losers in this competition.
Certainly, globalization will naturally have winners and losers,
and if the losers are uncompensated they will be eliminated from
future competition.

The painful and unbearable part of the globalization
phenomenon is exploiting and abusing of the process which was
introduced and marketed to the world as the rescuer/saviour and
is being now used as a shield for the enforcement of new market
theory globally, and to enrich world powers and Multinational
Corporations (MNCs). Consequently, globalization did not
ensure an equitable sharing of opportunity and income, either at
the national or global level, rather it created clusters of achievers
and failures and definite sufferers.

The tally of the global economic consequence is very
higher than expected as the latest OXFAM International report
indicates shocking and indigestible figures. Accordingly, eight
men own the same wealth as the 3.6 billion people who make
up the poorest half of humanity. So much wealth to be held in
the hands of so few when 1 in 10 people survive on less than
$2 a day.  Inequality is trapping hundreds of millions in poverty.
Across the world, people are being left behind, their wages are
stagnating yet corporate bosses take home million-dollar bonuses;
their health and education services are cut while corporations
and the super-rich dodge their taxes; their voices are ignored as
governments sing to the tune of big business and a wealthy elite.

Chapter 28 483

The Cynics among Promoters

The present cynical approach to globalization is being advanced
not only by the traditional anti-globalization groups, but also
explicitly by the leading promoters of modern capitalism whose
skepticism is not based on their anti-globalization or favour in
shifting towards a new global ideology to ensure the fairness
to all people. They (leading promoters) merely want to avoid
any disadvantage or loss that they may have to incur under the
multinational trade and economic advancing deals. However, they
want to remain in the system as long it provides advantages to
them. The attitude of the present US government led by president
Trump and the Britain referendum on Brexit are negatively
representing an incredulous approach towards globalization by
the promoters themselves.

Nevertheless, the current opposition by big powers or by
the leading actors in the powerful states against globalization is
an only parochial exercise to avoid sharing some gain with other
states, which they (these powers) believe as outsourcing their
jobs and dumping the foreign goods in their respective states.
The outsourcing and free movement of goods and services are the
essential components of globalization, which several exponents
of globalization acclaimed their virtues.

The Islamic Concept

Islam regards all human beings as the one entity, though they
are created into nations and tribes for the purpose of mutually
recognizing each other. Under Islam, the universalization or
globalization is an essential requirement to provide every human

484 Islamic Contemporary Issues in Social Sciences

being with the opportunity to participate in the global economic/
political decision making and to establish universal brotherhood
and distributive justice. Since Islam regards mankind as one entity,
it provides effective formula to establish universal brotherhood
and global distributive justice and thereby safeguarding the
dignity of every person.

Ideological Base

In our time, any ideal concept of globalization, which could
facilitate unity among the global community under the common
destiny to achieve peace through establishing universal
brotherhood and sharing of global resources and income for
everyone’s benefit, is not possible because of the parochial
ideologies that many states conceive or the main global actors’
promote. The ideologies of racism, ultra-nationalism and political
realism could not bring the global community together, as these
ideologies only create animosities, hatred, disunion and division
among the global community. Further, it generates a climate of
hostility where the enemy perception between people or states
becomes a vital constituent of international relation and even
spread within the state.

The recognition of preponderance of national sovereignty
concept in many affairs of global life makes even the human right
groups surrender the human right-debate to sovereign authority
argument. For instance, under the international humanitarian law,
the warring parties are allowed even to attack civilian targets
provided that they have the military advantage. This permissibility
provides the green light to powerful states to kill or maim civilians
under the pretext of causing only collateral damage. However,

Chapter 28 485

there is no significant voice by the human right groups against
the license to kill unarmed civilians during the war as there is a
tacit recognition of warring parties’ rights to adopt a war strategy
even though it ends in civilian killings. The universal human
rights concept is fading away under the shadow of the rights of
warring parties, which is especially providing an advantage for
the militarily powerful states.

The exponents of modern state system do not have a
universal and fraternal ideology which could unite the global
community based on the brotherhood and justice. Since the
creation of the modern state system, the world has been witnessing
several destructive wars and gross human rights violations. They
are evident even in our times, where the massacres, bloodbaths
and human sufferings are tolerated as the regular news or part of
the general routine. The problem is not with the nation state system
itself, but with the failure of the exponents and promoters of the
system to introduce or expound a universal ideology which could
recognize mankind as the one entity in terms of strengthening
a strong brotherhood, providing equitable opportunities, sharing
global resources and wealth equitably and thereby, respecting the
human dignity.

The ideologies which attempt to promote global unity
by recognizing the power dominance or by embracing existing
political, economic and social system without making any
adjustment to accommodate the needs of the suffering and cornered
people or without removing the capability of the powerful global
actors to harm the weak and voiceless in the various forms of
exploitation, oppression and bullying, will not achieve any result
in this direction. Mankind has witnessed several ideologies and
self-centered policies which were promoted and branded as the

486 Islamic Contemporary Issues in Social Sciences

finest ideologies, were gradually fading and collapsing due to
their inherent weakness and parochialism.

Islam as the religion of Almighty Allah who is the Creator,
Owner, and Sustainer of the whole universe has provided a
universal ideology which not only recognizes that mankind as the
best of the creation, but also importantly branding mankind as one
single entity for the purposes of establishing universal brotherhood
and distributive justice. The Qur’an in several places describes
mankind was one Nation, but later they differed. The Qur’an also
explicates the nature of the human diversity and declares the man
was created diversely like race or colour differences, only for the
purpose of mutually identifying but not for division, disunion
or to create hatred and animosity. The Qur’an in its Chapter 49
verse 13, affirms and enlightens the noble concept of oneness of
mankind in the divine language “O mankind! We created you
from a single (pair) of a male and female, and made you into
nations and tribes, that you may know each other (not that you
may despise each other). Verily the most honoured 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).”

The above Qur’an verse provides the following
information: (1) the diversity in terms of race, language, nation
or colour, is the part of Almighty Allah’s creation (2) However,
these differences should be regarded as Allah’s blessing because
they facilitate the human beings to identify, respect and honour
each other mutually. (3) These differences should not be taken
as a tool to divide people and create hatred, animosity, enmity or
antipathy based on racial, ultra national and other egotistical and
parochial ideologies. (4) Nonetheless, since the nature of these
differences is not divisive and contentious, they should be taken as

Chapter 28 487

the instrument to establish universal brotherhood based on mutual
recognition, respect and understanding, and (5) No person or race
is superior or greater by birth, as all are born equal. The greatness
is measured not in terms of race, tribe or nation, but only in terms
of good character, God fearing or God consciousness.

The decree enunciated in the above Qur’an verse is very
explicit of the position that human beings should not be divided on
the grounds of race, nation, colour or language differences, though
the diversity is natural, inherent and necessity to identify and
respect each other. While Islam recognizes the natural diversity
of people with all respects and honour, it strictly prohibits any
discrimination based on the differences. It commands people to
establish brotherhood based on the unity and oneness of mankind,
as the human beings have many things in common, particularly
they want to maintain their respect, honour, and dignity. The
human beings will not be able to maintain their honour and
dignity if they are being exploited and their fundamental rights
are denied. The human dignity could be preserved and sustained
only by guaranteeing and safeguarding rights, especially the
economic rights.

Today we are witnessing that the diversity is regarded as
divisions and tools for creating turmoil and chaos, as the diversity
is seen as the cause of enmity and hostility. On the other hand, the
Qur’an informs us the diversity is the source of unity as it should
be used only for the purpose of identification and recognition.
Hence, the diversity does not have vertical relationship, but they
are horizontally connected and related. Within many states there
are diverse communities of different races or languages and the
identity of these different communities should be recognized.
There are also national identities as the people are identified

488 Islamic Contemporary Issues in Social Sciences

as the people belongs to respective nations or states. There are
also regional identities, like European community or the Asian
community.

However, as noted, these diversities or different identities
should not be used as a tool to deter the building of one human
identity globally or regard the whole mankind as the one entity.
This is the message the Qur’an and Hadith convey us. There
are two reasons why the unity among the mankind becomes a
difficult and distant goal (1) Belief by certain people that their
races, languages or cultures are superior to others; and (2) Failure
to recognize or respect the diversity of other people.

The most affairs of the world are determined under the
shadow of these two reasons. The international political, economic
and social theories and practice are typically based on these
reasons. It is a given fact and reality that this globe is divided into
nations which have their own respective geographical borders,
and within many states, there are diverse identities and distinct
communities. However, when it comes to sharing of global
resources, selfishness and egotism dominate the decision-making
role.

The nationalism and racist ideologies are being used
and promoted to justify for advancing the thoughts based on
selfishness and egotism. Hence, in the context of international
relations and international trade, the ethical consideration has
less or no significance. The states which are endowed with fertile
or productive resources are not prepared to share their resources
or even do not exchange them with the others in an equitable
exchanging manner, though the states are interdependent,
especially for their economic needs and sustainability.

Chapter 28 489

The national interest argument based on these ultra-
national or egotistic ideologies are being presented to deny an
equitable exchange with other states, particularly with the less
resourceful states. The direct consequence of these parochial
ideologies is the denial of equality and equity in the international
economic exchange, particularly to the developing and less
developed/poor states. This also pushes the developing and less
developed/poor states to adopt more or less similar ideological
or conceptual attitude like their affluent counterparts. The final
outcome is pushing the globe into serious divisions and conflicts,
where the equitable sharing of global resources or even/equitable
exchange between states becomes impractical, unfeasible and
unachievable.

This also indicates that real integration of mankind for the
noble purpose of sharing, caring and establishing the universal
brotherhood is artificially prevented due to the justification
gained by exponents and promoters of ideologies based on ultra-
nationalism or other parochial philosophies. Consequently, the
distributive justice which is the key tool to honour and unite
human beings is denied to the majority of the global community.
The denial of justice is the fundamental reason for conflicts
and no peace in the world. The word ‘justice’ is being narrowly
used while the massive denial of justice becomes normal act in
everyday life.

In contrary to this attitude and practice, Islam plainly
declares there could be no peace without justice. The
Qur’an declares “…Then make peace between them with
Justice, and be fair: For Allah loves those who are fair
(equitable)”

490 Islamic Contemporary Issues in Social Sciences

In the above Qur’an verse, Almighty Allah commands
us to make peace with Justice, in any dispute between people.
This imposes a duty on those who act as the peacemakers or
mediators to act in a non- bias and impartial manner with the view
of providing equitable resolutions based on justice. This verse
also indicates that no peace could be achieved without providing
justice to the parties to the dispute. Since word justice becomes
a generic word as it is being used sincerely and insincerely, it is
important to know the nature of Justice in Islam. Islam commands
people to establish justice with benevolence (Al-‘adl wa al-ihsan)
which implies that justice should be distributed among all without
humiliating and degrading the victims or seekers of justice and it
is also implies that any punishment to the wrong doers should be
enforced proportionately to the wrong they have committed, and
nothing more than they are deserved under the law.

Justice with Benevolence is the key concept in Islam
which should be applied at all levels and in all cases. There is
no exception to this concept, as it is applicable from individual
problem to the global problem. The significance of Justice in Islam
is found in its origin, the command of the Creator. “Verily, Allah
commands Justice…”. This Qur’an verse not only demands the
people to act justly and fairly in all transactions and dealings, but
also, more importantly, it commands people to establish Justice
and fairness in every aspect of life to achieve a just and peaceful
world. The Qur’anic injunctions and Hadiths of the Prophet
Muhammad PBUH contain many commands which direct people
to eliminate injustice and establish justice.

Furthermore, the Qur’an informs that injustice is antithesis
to the preaching of Islam as it declares,

Chapter 28 491

…And Allah means no injustice to any of His creatures.

“Allah is never unjust in the least degree…” These Qur’an
verses declare that Allah Almighty does not cause injustice to any
of His creatures. He has methodical and systematically set out
the laws of physics for existence and meticulous function of the
Universe, and He also created biological/botanical laws for the
existence and functioning of living things. Justice is one of the
attributes of Allah (‘Adl), and He also has names ‘Al-Hakam (The
Judge), Al-Muhsi (The Appraiser) and Al-Muqsit (The Equitable
one) or He who gives to each thing its due. Hence, justice is a
fundamental principle of Islam as it has its origin and source in
Allah Himself.

Under Islam, justice cannot be subordinated to other
values or philosophies as it is the means and the goal. It cannot
be sacrificed for achieving some other goals or realizations.
Further, under Islam, justice is the fundamental tool to rescue
everyone from all kinds of injustice. Moreover, the main function
of justice is to protect everyone without discrimination. Under
the injunctions of the Qur’an and Hadith, Justice has to liberate
people from the clutches of all forms of injustice and unfairness.
Further, it means all kinds of injustices which deny the rights of
people or victimizing them must be eliminated. No modern jurists
or thinkers have expounded a theory which demands the total or
maximum justice in every sphere of human life. Although several
scholars are promoting justice as the fundamental requirement
to make societies better, very few have acknowledged that the
establishment of justice should be essential and prerequisite for
the peaceful and effective functioning of any society.

492 Islamic Contemporary Issues in Social Sciences

He has set up the Balance (of Justice), in order that you
may not transgress (due) balance. So establish weight
with justice and fall not short in balance .

This Qur’an verse elucidates the following information
and commands (1) Allah has set up the Balance (of Justice) (2)
Hence, no one has the right to transgress or deny due balance
or rights of others (3) So establish just laws and regulations to
provide justice to people, and (4) Establish justice and do not
suffocate or stifle down peoples’ rights or peoples’ rights to claim
justice.

Justice in Islam is absolute as it aims to provide justice
to all in all aspects. It also does not permit habitual obedience to
unjust laws which intend to deny the rights of people or to provide
undue advantages to one group at the cost of others. It rejects the
claims of special privileges by those who claim superiority by
birth or race.

The Purpose of Risālat (Sending
Messengers)

Apart from the fundamental purpose of preaching the concept of
Oneness of Allah (TawhÊd), the other essential purpose for which
the messengers of Allah were sent to this world or selected is to
establish justice on the earth. “We sent aforetime our messengers
with Clear Signs and sent down with them the Book and the
Balance (of Right and Wrong), that men may stand forth in
justice” .This Qur’an verse informs us that one of the purposes
for sending messengers of Allah is to establish justice and ensure
that the people get their shares of justice. The Qur’an also warns

Chapter 28 493

people not to transgress the borders of justice or the prescribed
and cherished rights of the people. Islam not only regards Justice
is universal and immutable, but it also equally prohibits deviating
or distorting justice on any ground. Mostly, the justice is denied,
deviated or distorted due to two main reasons(1) At least one
party involved in the dispute is a blood relative or kinsfolk, and
(2) A party to the conflict or dispute is rich or strong.

The Qur’an strictly warns everyone, especially to the
believers not to deviate, distort or deny justice for these reasons.
“O ye who believe! Stand out firmly for justice, as witnesses to
Allah, even as against yourselves, or your parents, or your kin,
and whether it be (against) rich or poor: for Allah can best protect
both. Follow not the lusts (of your hearts), lest ye swerve, and if
ye distort (justice) or decline to do justice, verily Allah is well-
acquainted with all that ye do.

The following implications could be drawn from the
above Qur’an verse: (1) if a person is a true believer, he has to
stand out firmly for justice (2) Standing firmly for justice is a
noble task as it amounts to witnessing to Allah (3) While standing
for justice, the ruling could go against the persons who stand for
it, but he/she must still stand by justice (4) the ruling could go
against one’s parents or kin (as they would have done wrong to
others) but still he/she must stand by justice (5) the ruling could
go against either rich or poor, but still he/she must stand by justice
( no preferential treatment for rich and wealthy) (6) Distorting
justice amounts to following his/her lusts (a great sin), and (7)
If one distorts or declines to do justice, Allah knows what he/she
does (means- the distorter of justice could earn the displeasure of
Allah as he commits a major sin).

494 Islamic Contemporary Issues in Social Sciences

The animosity, enmity, and hatred are other contributory
factors which could make one deviate, distort and deny justice.
The Qur’an admonishes people from denying justice due to
hatred or enmity of others. “O you who believe! Stand out firmly
for Allah, as witnesses to fair dealing, and let not hatred of others
to you make you swerve to wrong and depart from justice. Be just
that is next to piety and fear Allah. For Allah is well acquainted
with all that you do”. This verse informs us that justice should not
be denied or distorted under any circumstance and further edifies
that the act of dealing justly in all affairs is an act which is closer
to piety (Taqwā).

Justice with Benevolence

Islamic law in general and Islamic law of criminal procedure
in particular, is knitted with justice (Adl), which is an attribute
of Allah. In Islam, there is no dichotomy between justice and
law. The law is synonymous with justice and it is only Islamic
jurisprudence which does not separate or distinguish law and
justice. It implies that any law which is not just, is not a law.
Islam stresses the concept of “Justice with Benevolence” (Al-‘adl
wa al-ihsan).

The concept of ‘Justice with Benevolence” in a legal
sense that implies that no one should be unjustly affected by
the enforcement of law or in the process of operation of justice.
Justice cannot cause injustice and further, it cannot not permit
punishment of an innocent or sanction any punishment unduly
and disproportionately. It does not permit collective punishment
or summary punishment without free and fair trial.

Chapter 28 495

Justice with Benevolence is also applicable to all aspects
of law with the view of providing justice to whomever it is needed
and whenever and wherever it is necessary. It also signifies a
system of dispensing Justice without humiliating the pleaders for
justice

Furthermore, the concept of Justice with Benevolence is
an underlying philosophy of Distributive Justice in Islam. The
protection of honour and dignity of human beings, particularly of
the affected persons, or victims of injustice is the vital constituent
of Justice. In the socio-economic context, this principle is
indispensable as Islam stresses on duty to protect and help the
weak and oppressed without degrading or tarnishing their honour
and dignity. In the area of economic justice, Islam provides clear
guidance on how to distribute equitably without humiliating the
beneficiaries.

Under Islam, establishing economic distributive justice is
a condition precedent for creating a fair and equitable society.
This is the basic norm, not only for the creating of a just society
within a state or region but also in the global sphere. The
Qur’an commands people to save human lives from all forms of
elimination, notably from unjust killing and deaths resulted from
poverty and economic suffering.

…that whosoever kills a human being for other than
manslaughter or corruption in the earth, it shall be as if he
had killed all mankind, and whoso saves the life of one, it
shall be as if he had saved the life of all mankind…

The above verse not only commands to prevent killing, but
also equally commands to save lives from other forms of killing

496 Islamic Contemporary Issues in Social Sciences

caused by economic sufferings and poverty. Life is threatened not
only by private vendettas or individual/s’ covetousness/jealously,
political/social aggressions, war, terrorism, and exploitation but
also by economic deprivation and social dispossession.

Poverty in the global context, whether they are relative
or absolute, and related economic sufferings, are caused by the
following factors (1) Extreme Wealth possessed by a small group
of wealthiest billionaires, while a greater percentage of mankind
struggling to survive, even without enough food for their day to day
consumption (2) Economic Deprivation. No proper opportunity
is available for the majority of the people within the state and
in the global context, denial of opportunity for meaningfully
participation in the global economic activities, and (3) Uneven or
inequitable distribution of wealth and income in the national and
global level.

Although states are regarded as equal in the international
system, political, economic, technological, and militarily powers
are asymmetrically distributed. The states which have economic
advantages are incessantly dominating global economics and
drawing a large global income at the cost of less developed or
developing economies. This was the fact and practice, even before
the word globalization was introduced in the dictionary.

The various economic development policies/strategies
for domestic and international economics have been adopted
and tested, but they failed to ensure equitable distribution or
to alleviate the inequality gap or poverty. Although a fair trade
between the states is a good opportunity for the states to get their
fair shares in exchange among them, the history has revealed that
the powerful states at the different period in history had used their

Chapter 28 497

political, economic and military leverage to subdue other states
unfairly to obtain greater shares in exchange from politically,
economically and militarily weak states.

Failure to Accept Human Beings as One
Entity

The world does not have international economic policies which
are aimed at equitable factor payments or equitable distribution at
the global level or to ensure global economic distributive justice.
The existing economic theories or development policies do not
recognize that human beings are collectively entitled to earthly
resources or have the right to share in the world endowments by
participating in the global economic process. The lacking aspect
is the failure of the global community to consider human beings
as being one entity for the sake of sharing world resources and
participating in the production process, though they are diverse
in several ways. This deficiency contributes for the global
decision makers to design the whole globalization process based
only on comparative advantage or relative advantage theories
without dealing with the main global issues like (1) Uneven
factor endowments among the states (2) Uneven exchange
between states (3) Non availability of resources to convert the
factor endowments into a productive process and (4) Inequitable
factor payments, especially to the working people in the South
(discriminatory method of valuing factors).

The Qur’anic and Hadith based principles for addressing
economic wants of human beings and for establishing global
economic distributive justice are fundamentally founded on the

498 Islamic Contemporary Issues in Social Sciences

following elements (a) Universality of Resources- The whole
earth and its resources (within the human domain) should
be regarded as single resources for the benefit of mankind (b)
Universality of Sharing- All nations should be able to share and
exchange opportunity, knowledge/technology and goods/services
in equitable terms (c) Universality of Caring- mankind should
regard themselves as one brotherhood and creation of Almighty
Allah and with this spirit, plans and efforts should be made to
eliminate the economic difficulties and sufferings of people
wherever they live. For this purpose, their nationalities, their
places of birth and residences are not relevant. (d) Universality
of Economic Growth/Development and Distribution- All the
economic models should be adjusted to establish national, regional
and global economic systems which could provide opportunities
for everyone to participate in economic activities and to equitably
share the rewards of such activities (e) Special and Equitable
Treatment for Weak Economies to reach the required mark- in
the international context, any competitive model may have the
victors and losers. There are states and people within the states
who are unable to face the competition because they are already
in a weaker position. The global economy should be able to take
this factor into the serious consideration and provide necessary
support to make these states or people to obtain necessary economic
strength or to reach the required mark. In other words, the fair and
equal opportunity should be created to face the global economic
competition (f) Establishment of Global Distributive Justice- The
global economic growth and development are worthless if they
are not addressing the peoples’ economic hardships and sufferings
like unemployment, low income, poverty, malnutrition, homeless
or absence of decent life. New or reformed economic models

Chapter 28 499

should be discovered to create the means and method to provide
opportunities and support to the national states to achieve the
target of establishing economic distributive justice and also to
create a global mechanism within the global economic system
for mandatory assistance for the economically struggling states,
to ensure that no one is deprived or denied a decent life. For this
purpose, the necessary knowledge and formula could be derived
from the Islamic preaching.

Globalization with a Humane face and a
Benevolent Philosophy

Even if we agree that economic globalization can achieve its
desired objectives, the elimination of poverty and providing a
decent life to every human being are impossible and unattainable
because they are not part of its programme. Globalization needs
a humane and benevolent philosophy to address the true problems
of mankind, especially of the deprived, weak, oppressed and
destitute. It should practically address the burning problems of
suffering people. Globalization should also include the following
programmes (a)Comprehensive and all-inclusive economic
plans and programmes to give an equitable opportunity to all
states, especially to the economically weak states (poor factor
endowments),(b)Decentralized mechanisms which provide
opportunity to all people to participate in the global production
and distribution process, and(C)Introducing a new law of
specialization which could guarantee both fair exchange between
states and equitable income to them.

500 Islamic Contemporary Issues in Social Sciences

Equitable income in terms of global trade could be
guaranteed only if economically weak states or states with
poor endowments accompanied with the problems of utilizing
them efficiently, are given a reasonable and sufficient value for
their products/exports. In the seventies and eighties of the last
centuary, the economies of many primary products exporting
states collapsed because these states did not get a fair exchange
for their exports. Even today global trade does not assure a fair
exchange for the exports of many developing and less developing
states. The states or multinational corporations (MNCS) which
are capable of exporting finished or semi-finished products are
usual winners in the international trade.

The global trade development also brought a new division
of international labour. Accordingly, the production processes are
organized across national boundaries and the states, or MNCS
which control the whole process are final owners or manufacturers.
Some big companies in developed states and MNCS are the main
organizations which control the production process based on a
new division of labour. In the words of Manuel Castells ‘this gives
multinational firms a tremendous advantage, for they already
have the knowledge required to produce and market goods and
services internationally…”.

The wages or purchasing capacities of workers in different
states who toil for eight hours in the same category are not the
same. A worker in an advanced state who works the same hours
and same category of work has more purchasing power because of
higher wages or/and less inflation than a worker in a developing
state belonging to the same category. The export incomes of a
developed and a developing state are not equal, even though both

Chapter 28 501

states have contributed the equal amount of labourers and hours.
This uneven distribution of factor incomes among states causes
a big inequality or income gap between the global communities.
This also contributes for global poverty and economic deprivation
of income and opportunity. David Ricardo’s ‘concept of value’
does not provide justice to the millions and millions of global
workers, low and middle-income groups, people belong to
teaching, mining, fishing and agricultural sectors, small business
communities and other suffering masses.

Global Economic Distributive Justice

Islam demands mankind to establish economic justice with
benevolence for their fellow beings. To realize the task of
establishing global economic justice, Islam commands human
beings to embrace the concept of universal brotherhood by
removing all ideological and self -centered obstacles which prevent
them from accepting the principle of equitable economic justice.
Islam also shows how economic justice could be established and
it also stresses mankind to establish global economic distributive
justice based on human equality, impartiality and universal
fraternity and brotherhood.

The Islamic concept of Justice with benevolence has a
special meaning and message, especially in the area of economic
rights. It conveys that no human being should be humiliated or
dishonoured because he does not have sufficient means for his
living and also for demanding his economic shares/opportunities.
He should not be offended because of claiming or demanding his
economic right as it is an exceptionally important fundamental
right which cannot be derogated under any circumstance. This

502 Islamic Contemporary Issues in Social Sciences

concept also assures the poor, needy, orphaned, underprivileged
and oppressed people that they do not need to depend on others’
voluntary support or begging which degrade their honour, but
they could legitimately demand their fundamental economic
rights from their respective states. In the global economic
context, it means that every state and its people are entitled as
part of economic rights to share in the global resources, wealth
and income, irrespective of its size and strength. The state as
a member of the global community should be able to claim its
share and opportunities in the global production and distribution
process without sacrificing its principles like justice and fairness.

The Qur’anic injunctions and the preaching of Prophet
Muhammad PBUH on saving human lives and rescuing the
oppressed, provide very simple and straightforward guidance
on how to accomplish the noble mission of establishing a just,
equitable and free human society where everyone could feel
that he or she is not burdened with political, economic or social
bondage or oppression and also could enjoy the good things in
life while helping others enjoy the same.

The Qur’an and Preaching of Prophet Muhammad
PBUH also demand people to establish global brotherhood in
a true manner through equitably sharing global resources in an
equitable way, respecting everyone’s rights and by ensuring that
human dignity is not degraded or tarnished. We are witnessing
corruptions, violence and tainted practices which are debasing
the moral integrity of human being and furthermore selfishness
and conceitedness which naturally lead into exploitation and
deprivation of others’ rights are degrading and disparaging the
human dignity. The preaching of Islam not only commands people

Chapter 28 503

to uphold and preserve human rights and dignity, but also reveals
clearly and comprehensibly the ways to uphold and preserve
them.

If mankind can recognize the concept of universal
brotherhood or one human entity, with the spirit of respecting and
protecting others’ rights, then the world could witness a peaceful
existence of human beings as they will truly feel that others are
also equitably entitled to decent lives as they are entitled. This will
create a situation where mankind realizes that our happiness will
not be at the cost of others but depends on sharing and contending
with others’ happiness.

The true spirit of universal brotherhood and fraternity
demands a non-parochial and non-divisional approach to human
problems and issues. While recognizing the diversity of the
human community, to protect human dignity all human beings
should be regarded as one entity. The history and records clearly
and unambiguously reveal that divisive and insular approaches
and actions brought desolation and miseries to this globe. For
centuries we have been witnessing despite all pious promises the
main global actors with their systems gloomily failing to deliver
not only prosperity and peace, but more importantly economic
distributive justice. Islam provides the necessary political, social
and legal mechanisms to establish an equitable distributive system
which could not only ensure the economic rights, but also could
preserve human lives and safeguard the dignity of every man and
woman.

504 Islamic Contemporary Issues in Social Sciences

Conclusion

Hence, the Islamic concept of Globalization is based on three
fundamental messages of the Qur’an and Hadith (1) Allah
Almighty as the Creator and Owner of all resources of this Globe,
has guided mankind to share the global resources equitably
among them (2) mankind is one entity, and (3) establish justice at
all levels, from an individual to global level. Consequently, these
messages bring forth the concept of universal brotherhood based
on distributive justice and equitable sharing. The non-acceptance
of these noble messages which Islam conveys means no real
solution for global economic problems, especially faced by the
economically deprived large segment of the global population.
In this situation, the eventual result is chaos, confusion and
confrontation, and the absence of global peace and tranquility.
Consequent to failures of the existing political and economic
systems, we have been witnessing that the global or even national
crisis are resolved through a zero-sum game by which the victory
of one group is achieved at the elimination of others. In other
words, we have been witnessing the operation of the ‘survival
of the fittest’ theory where the strong are bent on eliminating the
weak. The problems of human beings need humane solutions
and not a solution through a zero-sum game. Hence, the divine
message of Islam demands people to avoid committing injustice
and establish justice to ensure universal brotherhood and respect
human dignity by recognizing mankind as one entity.

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