Name: Umme Aaimen Gillani

Reg no: bsis-fa20-002

Subject: Modern Muslim World

Contemporary Challenges of Muslim World

Introduction

Muslim Ummah has witnessed a lengthy Golden Age of true scientific and technological
developments, discoveries and architectural achievements ranging from 8 th to 13th century. The
Islamic Empire made significant contributions to developments in a wide range of disciplines
especially during the Abbasid Caliphate, including literature, philosophy, science, medicine,
mathematics, and art. But through the course of history and downfall of Muslim World’s golden
era, certain factors contributed a challenged the growth and even survival of Muslim World in
this era of Globalization. Ethnic rivalries, sectarian violence, Islamophobia and war on terror
associated with Religion and Muslims, border disputes and western influence causing intellectual
stagnation in Muslims are some of the contemporary challenges faced by Muslim World in 21 st
century. If Muslims want to not just survive but thrive in this era of technological advancements
and global politics, they must combat these challenges with full zeal and zest.

Globalization

Before discussing the contemporary issues faced by Muslims, let’s have a look at the concept of
Globalization since every issue and its solution for Muslim Ummah revolves around the theory
of globalization. According to the definition of World Bank which is an active agent of
globalization:

“Globalization is the growing integration of economies

and societies around the world” 1

In his paper "The Consequences of Modernity", Anthony Giddens uses the following
definition:
 “The globalization can be defined as the intensification of
social relations throughout the world, linking distant
localities in such a way that local happenings are formed
as a result of events that occur many miles away and vice
versa” 2

The Swedish journalist Thomas Larsson, in his book” The Race to the Top: The Real Story of
Globalization”, says that globalization

"is the process of the shrinking of the world, the shortening of

distances, and the closeness of things. It allows the increased
interaction of any person on one part of the world to someone found
on the other side of the world, in order to benefit" 3

Britannica summarizes the concept of Globalization in following lines:

“Social scientists have identified the central aspects of globalization as interconnection,

intensification, time-space distanciation (conditions that allow time and space to be organized in
a manner that connects presence and absence), supraterritoriality, time-space compression, action
at a distance, and accelerating interdependence. Modern analysts also conceive of globalization
as a long-term process of reterritorialization—that is, of social activities (economic, political, and
cultural) occurring without regard for geographic location.” 4

Globalization and Muslim World

In the context of the present process of globalization, the current state of the Muslim World can
best be described in the words of AbūSulaymān, over one and half decades ago, he said:

“Internally weak, relatively backward, frustrated, conflict-ridden, suffering from internal

tensions, and often controlled and abused by foreign powers, the Muslim World is in a state of
crisis. … In Muslim countries it is customary to blame external powers and imperialism for all
manners of ills. Although this habit may point up many of the grievances and obstacles Muslims
face, it cannot explain the internal cause of the ills. These ills put in motion, a process of decay
that dissipated the internal powers of the Muslim World. The resultant weakness brought
external powers into the picture, complicating the difficulties.” 5

Another Muslim thinker Ahmad, revealed that:

“The Muslim World which has suffered at the hands of the West in the past and which remains
even today weak materially, economically, technologically and militarily, is now being projected
as a threat to the West. Their efforts to rediscover their identity and set their own house in order
are looked upon as a challenge to the West” 6

The innocent attempts made by Muslims to engage in democracy and achieve independence can
be considered as the Frankenstein of "Islamic fundamentalism." The issue of Islam's threat to the
West is being explored by everyone from former presidents Richard Nixon (Seize the Moment)
and Ronald Reagan (An American Life) to thinkers like Francis Fukuyama (The End of History
and the Last Man) and columnists like Richard Pfaff. They all banged a drum as if the Islamic
fundamentalist spectrum were a ghostly presence haunting Europe and America.

Following are some of the most important contemporary challenges faced by Muslims:

1) Partial translation of Muslims financial input towards Human Development

2) Western Influence and Intellectual Stagnation
3) Sectarianism
4) Militant groups and rising Extremism
5) Disunity in Muslim Ummah
6) Leadership Crisis
7) Islamophobia
8) Subservient Islamic Economic and Financial Structure
9) Weak structure and role of OIC

1. Partial translation of Muslims financial input towards Human Development

The greatest driver of economic growth and the recipients of its benefits are people. The
effectiveness of employees in both the public and commercial sectors depends on their moral and
professional competence. Humans have an intrinsic moral component. It is challenging to
quantify and set the professional apart. In contrast to spiritual criteria, objective material criteria
place a stronger emphasis on reducing income disparities and ending poverty. But it ignores a
key causal factor that is fundamentally structural and systemic in contemporary social orders:
unequal access to knowledge and information. Concern for providing for the masses' basic needs,
such as food, clothing, shelter, education, and health care, has long persisted in commonplace
methods for promoting equality. Development of nations depend on the progress and
developments of their people. For the purpose of indexing countries based on their
developments, Human Development Index was introduced by United Nations.

The first Human Development Report 1990 of the United Nations Development Program was
the brainchild of the late Mehboob ul Haq.7

The Human Development Report 2009 rates all nations according to the HDI's quantitative value
and divides them into four categories: i) very high human development, ii) high human
development, iii) medium human development, and iv) poor human development countries.

Human Development; A challenge for Muslim World

Today, the Muslim World, as a whole, faces a number of challenges as evidenced by the serious
problems that beset individual Muslim countries. According to the Human Development Report
2009, as many as 39 Muslim countries have a lower value of HDI than the world average.8

Further to this, out of the top 25 HDI countries, none are Muslim. Even tiny, oil rich Brunei
Darussalam, which was the top-HDI Muslim country, was placed at 30th position in world
ranking. With respect to the overall situation, Brunei cannot be considered a true example of the
Muslim World. In the list of 38 very high HDI countries, there are only four countries from the
Muslim World, Brunei, Kuwait, Qatar and United Arab Emeritus. This was in contrast to the
groups of medium and low HDI countries, where vast majority of Muslim countries belonged.
Even within the category of medium HDI countries, several Muslim countries fell in its lower
range. This situation reflects that with regard to the basic indicators, Muslim countries lag far
behind Non-Muslim countries. Around a decade ago, the above fact was also confirmed by
Mehboob ul Haq. In 1999, he pointed out that ‘The development ranks of Islamic countries are
generally lower than per capita ranks, showing that their income has not been fully translated
into the lives of their people. The overall HDI for 49 Islamic countries is only 0.393, placing the
Islamic World in the low human development category. 9

After several years of the issuance of his statement, unfortunately, human development in the
Muslim World has declined yet further. According to recent statistics, within the group of very
high HDI countries, Qatar holds 33rd position as against Canada which enjoys 4th position. This
is in spite of the fact that the GDP per capita in Canada is only half of Qatar. However, in
contrast to this, the life expectancy and literacy rates in Qatar are considerably lower than its
counterpart. A similarly situation can also be seen in low HDI countries, where Mali occupies
178th position in comparison to Myanmar which ranked 138th. Here, in this group, although
Mali’s per capita income is slightly higher than Myanmar, its literacy rate is less than one third
of Myanmar.10

Comparison of the Muslim and the Non-Muslim Countries with

Different levels of Human Developments

Similar Income but HDI GDP per Life expectancy Literacy rate
Different Levels of ranking capita (years) (%)
Human (US$)
Development
Country
High-income 4 35,812 80.6 99.0
• Canada 33 74,882 75.5 93.1
• Qatar

Low-income 138 904 61.2 89.9

• Myanmar 178 1,083 48.1 26.2
• Mali

Source: UNDP, 2009, 171-174.

Above mentioned statistics are a clear portrayal of Muslim countries lacking behind in Human
Development. This is one of the major challenges faced by Muslim Ummah in this era of
globalization where man power and ability is being utilized to explore and conquer universal
boundaries.

2. Western Civilizational Influence and Intellectual Stagnation

The world has united into one big global village. The age of globalization is what we are
currently living in. The key drivers of globalization are the development of media technologies,
the internet, computers, and smartphones. Through local and international media, the social ills
of western society like obscenity and nudity are being ingrained in Islamic countries. A
significant problem today is the detrimental effect of Western civilization on the social structure
of Islamic societies. Unfortunately, the new generation of Muslims is copying western culture in
every facet of life. Future generations of Muslims may have a dysfunctional family structure if
the invasion of western ideology is not stopped. The family system has become fragile in the
West, whereas it is being eroded from its very roots in the East. The influence of Western
countries on the Muslim world has been significant and multifaceted. This influence has evolved
over centuries, and its impact can be observed in various aspects of political, social, cultural, and
economic life in Muslim-majority countries. This influence left both positive and negative
impacts on Muslim Ummah but unfortunately mostly negative. Combating this influence and
western stagnation caused by it is one of the major challenges of Muslim Ummah.

Comparison of Western Civilization and Islamic Civilization

No. Western Civilization Islamic Civilization

1 Free Sexual Relationships Arrangement of marriage for sexual intercourse.
2 Concept of single mothers Establishment of complete family structure
3 Equality of men and women Men are the caretakers of women
4 Live in Relationships Marriage (Nikkah)
5 Adultery Adultery is completely prohibited
6 Homosexuality It is considered the worst crime and sin
7 Old Houses concept Respect and obeying parents is compulsory in Islam
Western civilization is being promoted by means of modern media technology and using this
technology, it is dominating Muslim World and Islamic Civilized culture. International media
houses are under control of west. Theory of Huntington shows significant role of this civilization
clash in world politics.

Huntington states it as under:

“The great divisions among human kind and the dominating source of
conflict will be cultural. Nation states will remain the most powerful
actors in the world affairs but the principal conflicts of global politics
will occur between nations and groups of different civilizations. The
clash of civilizations will dominate global politics.” 11

West wants to modernize the world in the disguise of enlightenment. Naomi states about western
civilization as under:

“In the prehistory of “civilization,” many societies rose and fell, but
few left as clear and extensive an account of what happened to them
and why as the twenty-first-century nation-states that referred to
themselves as Western civilization.” 12

Western civilization has the perfect opportunity to influence every other minor civilization in the
world and unfortunately at this point in the course of human history, Islamic civilization is in
decline and Muslims are heavily impressed and infatuated by Western thought process and
culture. This is a major setback for Muslims. One of the greatest and direct influence of western
culture on Muslims can be seen through great number of immigrants migrating towards west.

Immigration as a source of Cultural Influence

Islamic migrants to Western nations face the dilemma of finding their authentic voice in popular
Western culture, balanced against their fears of cultural assimilation and loss of identity.
Muslims as a group have had less success compared to other religious or ethnic minorities, like
the Jews or African Americans, in opening “a window on the multidimensionality of what can be
called cultural ecology”. They seek to know how is it possible to move toward the center of
Western culture without compromising deeply-held religious beliefs and traditions.

Navigating the cultural conflicts between Islam and the West is not a trivial challenge given
sharply contrasting worldviews; the two domains of knowledge are poorly matched. Islam offers
a totalized worldview encompassing all spheres of community intercourse: political, economic,
social, etc. The West isolates the spheres of knowledge and action and enshrines the individual.
Despite overtones of “civic religion” in Western societies, they are extrinsically secular;
traditional Muslims are overtly committed to the sacred as the cornerstone of community and
family life.

Different people and scholars have varying perspectives on this issue, and not all aspects of
Western civilization have been uniformly negative. Here are some common concerns raised by
critics:

Cultural Imperialism: Critics argue that Western cultural values and norms have been imposed
on the Muslim world, leading to the erosion of traditional cultural and religious practices. This
includes the spread of Western-style clothing, entertainment, and consumerism, which some
believe have contributed to a decline in traditional values and identities.

Secularism: Western political systems and ideologies, such as secularism and liberal democracy,
are often seen as incompatible with Islamic governance and values by some segments of the
Muslim world. This has led to tensions between Islamic traditions and Western-style governance
in some countries.

Economic Exploitation: Western countries have sometimes been accused of exploiting the
resources of Muslim-majority nations. Historical examples include colonialism and
neocolonialism, where Western powers controlled or influenced the economies of Muslim-
majority countries for their own benefit.

Foreign Policy: The foreign policies of Western nations, particularly the United States and its
allies, have been a source of tension in the Muslim world. Military interventions, support for
authoritarian regimes, and perceived bias in the Israeli-Palestinian conflict have led to anti-
Western sentiment in some regions.
Islamophobia: The rise of Islamophobia in Western countries has negatively affected Muslims
living in the West and has created a perception of hostility towards Islam and Muslims. This, in
turn, can fuel anti-Western sentiments in Muslim-majority countries.

Media and Stereotypes: Media representations of Muslims and the Islamic world in Western
media can reinforce negative stereotypes and misconceptions, contributing to mutual
misunderstandings and distrust.

These are some of the greatest challenges for Muslim Ummah in contemporary world from
Western influence. These factors ultimately take Muslims toward intellectual stagnation and they
become repressive under the dominant western culture.

3. Sectarianism

Rising sectarian violence in Muslim block is yet another issue hindering in the progress of
Muslim Ummah in contemporary World.

Sectarian-based conflicts — or at any rate, spasms of intercommunal violence characterized as

such — are certainly not new. Nor is Iraq or, for that matter, the Middle East as a whole, the only
locus of conflict depicted as being sectarian in nature, as the disturbing events in
Burma/Myanmar, as well as in the Central African Republic (CAR) and Nigeria clearly
illustrate. With increasing frequency, media accounts of the civil war in Syria describe it in
sectarian terms and report that the violence there has inflamed "sectarian tension" throughout the
Gulf and beyond. Meanwhile, headlines have warned that the "sectarian divide" in Pakistan is
widening and intensifying. There are also reports of a rising tide of "anti-Shi'a sectarianism" in
Malaysia and occasional references to the long-term low-level "sectarian insurgency" in southern
Thailand.

Across this variegated landscape, inter- and intra-sectarian violence has taken many forms —
Sunni vs Shi'a Muslim, Muslim vs Christian, Buddhist vs Muslim — and has claimed far too
many victims on all sides.

Iran-Iraq War; A Legacy of Sectarian Violence in Muslim History

During the Iran-Iraq War, which was set off with the Iraqi invasion of Iran in 1980 and which
ended in 1988, sectarian ideology was used profusely, both as a tool for propaganda and to help
both nations in strengthening their positions. The Sunni versus Shia framework was used as the
pretext by Saddam Hussein for Iraq’s invasion of Iran despite his political and geostrategic
aspirations. The Shia-Sunni narrative that emerged not only impacted the outcomes of the war,
but also led directly to the generation and buffering of the tense sectarian landscape seen
manifesting throughout the region today. In order to view the current set of conflicts being
fought in Syria, Yemen, and Iraq, it is important to have a comprehensive understanding of the
role that sectarianism previously had in mobilizing political, military, and societal forces during
the Iran-Iraq War.

While the Iran-Iraq War has been over for nearly three decades, its legacy continues to live on.
Not only was this war deemed the longest conventional war of the 20th century, but it exposed
and significantly enhanced deep fault lines in a region already inflicted with conflict and
animosity, fueling the fires of proxy wars among regional powers. Its legacy is particularly
visible upon examination of the Sunni versus Shia sectarian conflicts that are present in much of
the Muslim world, particularly in the greater Middle East.

Saudi Arabia-Iran Sectarianism based Conflict

This rivalry of Shia-Sunni is highlighted primarily through the current cantankerous relationship
that exists between Saudi Arabia and Iran that is consequently being played out in modern
conflicts in Yemen, Syria, and Iraq. Saudi Arabia has remained the Sunni leader and sought –
and continues to seek – to dominate the Islamic world and counter Iran’s growing post-war
influence. Concurrently, Iran used and continues to use the knowledge attained during the war in
the development of its strategies and policies, including the use of Shi’ism as an instrument of
enhancing its power and influence.

Today, similar to the Iran-Iraq War, Shia and Sunni leaders are using these sectarian differences
to increase their respective spheres of power, prestige and influence. These divisions have
aggravated already existing tensions in the Islamic world since the War. Shia Iran has been
supporting Shia groups throughout the region and Saudi Arabia, the dominant Sunni nation,
supports Sunni groups. These endeavors are based on opposing strategic interests. Moreover, and
again reminiscent of strategies employed during the Iran-Iraq War, sectarianism is an instrument
being used by political entrepreneurs to influence behavior, create constituencies and rally
popular support. Both countries (Saudi Arabia and Iran) are primarily motivated by politics and
competition for influence and power, culminating into the wide scale proxy conflict that has
destabilized several countries of the region. As such, sectarian conflict will continue to shape the
region into the foreseeable future.

Proxy battles being fought between Iran and Saudi Arabia throughout the region in Iraq, Syria
and Yemen are causing these nations to be torn apart by deepening fault lines of Shia versus
Sunni and Persian versus Arab forged during the Iran-Iraq War. For example, the current Sunni-
Shia divide in Iraq stems from multiple geopolitical, social and cultural transformations,
including the establishment of the Islamic Republic of Iran in 1979 and the concurrent rise of the
Arab nationalist, Saddam Hussein, in Iraq. These experiences altered the region’s geopolitical
landscape, as well as the balance of power in the region. More specifically, the strategic use of
sectarian divisions from 1979 onwards, particularly during the Iran-Iraq War created the
institutionalization of sectarian identities leading to conflict over status, borders and the power of
each community. Thus, having a destabilizing effect and legitimizing conflicts and violent
actions that claim to represent their communities.

Iran and Saudi Arabia are using religion to legitimize and by extension facilitate their proxy wars
and the resulting bloodshed of countless victims of conflict. By providing support in the form of
finances, arms and advisors, they have further exacerbated the volatile situation in the region. In
Iraq, for example, there have been approximately 167,192 civilian deaths since the 2003 invasion
of Iraq, and in Yemen more than 1,670 civilians were killed in the violence since March 2015. In
Syria as of December 7, 2015, approximately 200,000 people have been killed and more than 7.6
million have been displaced 13.

Sectarian Conflict in Pakistan’s Tribal Regions

Sectarian violence has added a new dimension to the conflict in Pakistan’s “tribal areas”
(Federally Administered Tribal Areas – FATA). Unlike in other tribal agencies, the conflict in
Kurram and Orakzai is complicated due to sectarian divisions that have flared into violent
encounters between Sunni and Shi’a communities. Rising sectarianism in the FATA is a direct
offshoot of growing talibanisation: different strains of militancy have overlapped to the point
where it might not seem relevant to treat sectarian violence as separate from al Qaeda attacks and
militancy in Punjab as different from FATA.
A History of Sectarian Violence in Khurran Agency

Sectarian violence is not a new phenomenon in Kurram, the only tribal agency with a significant
Shi’a population. Around 40 % of the region’s 500 000 inhabitants are Shi’a. Upper Kurram is
inhabited largely by Turis – who belong to the only Pashtun tribe which is wholly Shi’a – while
Lower Kurram is inhabited by Sunnis, mostly Bangash 14. Turis form the largest tribe and occupy
the most fertile land. They were considered by the British as alag (separate), apart from their
neighbours because of their origin (Turkish or Mongol) and their Shi’a faith. They were under
Bangash domination until the 18th century when they attacked the Bangash – apparently in
retaliation for an insult to a Turi woman –, turned them into hamsaya (dependants) and pushed
them into Lower Kurram. During British rule, the Turis requested that the British take over the
administration of Kurram because they feared aggression from the neighboring Sunni tribes. This
explains why the Turis of Kurram who had been paying revenues to the Afghan state since the
1850s found themselves on the British side of the Durand Line. The agency headquarters at
Parachinar located in the parrot beak inside Afghanistan are less than 100 km from Kabul. There
are longstanding disputes over ownership of forests, hills, land and water resources between
Sunni and Shi’a tribes and sporadic incidents of communal violence have taken place since the
1930s. But it was the massive influx of Afghan refugees in the 1980s that caused a distortion in
the demographic and religious balance of the area. Afghan refugees introduced a militant brand
of Sunni ideology at a time when the Shi’a of Parachinar under the leadership of Allama Arif
Hussain al Hussaini were being radicalized by the Iranian revolution. The Turis were seen as a
hurdle in the jihad as they refused to allow Sunni Afghan refugees into their areas. Since the
1980s hundreds of tribesmen have been killed in sectarian fighting and over the year’s Sunni
militants have taken control of dozens of villages of Turi and Bangash tribes while the
government has seemed unable, or unwilling, to do anything 15.

The first large scale attack took place in 1986 when the Turis prevented Sunni mujahidin from
passing through to Afghanistan. General Zia ul Haq allowed a “purge” of the Turis at the hands
16
of the Afghan mujahidin in conjunction with the local Sunni population . There were major
clashes again in 1996 after the murder of a college principal by Shi’a activist’s in Parachinar;
over 200 Sunnis and Shi’a were killed.

New Pattern of Sectarian Violence

The nature of the conflict has changed since 2001. The Shi’a did not offer shelter to al Qaeda and
the Afghan Taliban fleeing Tora Bora, some clans even denounced them to the authorities, which
created bad blood between Sunnis and Shi’a. The conflict took a new dimension from 2003
onwards. The FATA have become a sanctuary for Punjabi members of banned Sunni extremist
groups – Sipah-e Sahaba Pakistan (SSP), Jaish-e Mohammad (JeM), Lashkar-e Jhangvi (LJ) –
who took shelter in the tribal areas, particularly in the Sunni dominated areas of Lower Kurram
and Orakzai. Others joined them after the earthquake of October 2005 which had destroyed
training camps in Azad Kashmir. Javed Ibrahim Paracha, a former member of the National
Assembly for Kohat and a strong supporter of the SSP, has declared openly that he is at war with
the Shi’a. Kurram has been in the grip of sectarian violence and under siege for the last two
17
years: around 1600 persons have been killed and at least 5 000 others injured . Jirgas have
failed to stem the violence. Clashes started in April 2007 after a procession in Parachinar was
fired on 18. Mortars and RPGs were used, resulting in heavy casualties – 215 dead and over 600
injured. The Sunnis accused Iran of providing money and weapons to Shi’a fighters and Mast
Gul of the Harakat ul Mujahidin (HUM) warned that if the Pakistan army did not take action,
Sunnis would come from other parts of the country to help the local Sunnis.

The storming of the Lal Masjid (Red Mosque) in Islamabad in July 2007 was a turning point.
The militants entrenched in the mosque were made to believe that the soldiers who led the
assault were all Shi’a. From the summer of 2007, the Shi’a in the army and the paramilitary
forces have become a direct target. Paramilitary troops were frequently abducted; Sunnis were
generally released, but Shi’a identified by their name or the marks left on their back by
Muharram flagellations were badly treated; some were even beheaded. A new spell of violence
started in November 2007. Local Sunnis were joined by Taliban from Waziristan under the
command of Hakeemullah Mehsud based in the Orakzai Agency. The army used helicopter
gunships to control Parachinar, but the fighting continued in the rural areas. The clashes
escalated during the summer of 2008 while the federal government did not intervene to stop the
fighting, blaming a foreign hand for pitting the tribes against each other 19.

After a temporary lull in the fighting in December 2008, a general perception that the Shi’a had
emerged as the winners in the struggle led to retaliatory violence in other parts of the NWFP. A
December 5, 2008 bomb blast in the Kucha Risaldar district of Peshawar where Shi’a from
Parachinar form the majority community killed as many as 34 people and wounded over 120
others.

`The sectarian clashes spilled over to the Orakzai Agency where some clans of the Orakzai tribe
are Shi’a. This tribal agency created in 1973 does not share a border with Afghanistan and was
relatively peaceful until October 2008 20.

The conflict in Orakzai is mainly over the ownership of the Syed Mir Anwar Shah shrine at
Kalaya. This shrine, which originally belonged to the Shi’a, was given to the Sunnis during
British rule. Later the Shi’a were allowed to visit and ensure its maintenance. Major clashes
erupted in 1927, leading to the eviction of all Shi’as from Orakzai. The shrine was renovated in
1999, but in 2000 local Taliban warned the Shi’a not to return to Kalaya and demolished the
half-built Shi’a mosque. They also expelled the Shi’a from fertile land and forced them to pay
jiziya (poll tax on non- Muslims). In October 2006, the shrine was reduced to rubble after a
seven-day battle over its ownership. People from both sects were banned from entering the
disputed area 21. The trouble in Kalaya continued, with a suicide-car bombing killing six people
at a Jirga called by the Shi’a to settle a dispute with the Sunnis in December 2008. There is an
economic dimension to the sectarian conflict in Orakzai. Shi’a are relatively affluent compared
to Sunnis. They own huge properties, notably forests and hills. Sunnis prevent them from cutting
their trees and selling them. Shi’a had also acquired contracts for developing coal mines, but they
were expelled from the area by the Taliban who claimed that infidels had no right to extract coal.
Taliban have also imposed jiziya on some 35 Sikh families who have been living in Orakzai for
22
centuries. They banished them from the agency, burnt their houses and looted their shops .
Thirteen Sikh families are still living in Lower Orakzai on land belonging to Shi’a where the
Taliban have no control 23. The Taliban based in Lower Orakzai have also been stirring sectarian
violence in Kohat and Hangu where sectarian tensions are rampant. In 2005 a suicide-bomber
attacked a Muharram procession in Hangu, killing 40 people. The Hangu bazaar was torched and
a curfew was imposed for four months. Clashes erupted again in January 2009 during Muharram,
leaving 17 people killed and 30 injured.

Both sects accuse each other of drawing support from outside: The Sunnis are alleged to be
backed by the Afghan Taliban and the Shi’a by Iran and Afghan Hazaras.
This Sectarian conflict involving a prominent ratio of Muslim Countries include Pakistan,
Afghanistan, Iran, Saudi Arabia, Iraq, Syria, Libya, Yemen, Lebanon, Indonesia, Bahrain,
Somalia and Bangladesh. This covers a broad area of major Muslim Block on World Map. Thus,
this is one of the most serious barrier or challenge for Muslim Ummah.

4. Militant Groups and Rising Extremism

As well-publicized bouts of violence, from civil war to suicide bombings, plague the Middle
East, Africa and South Asia, concern about Islamic extremism is high among countries with
substantial Muslim populations, according to a new survey by the Pew Research Center. And in
the Middle East, concern is growing. Lebanese, Tunisians, Egyptians, Jordanians and Turks are
all more worried about the extremist threat than they were a year ago.

Meanwhile, publics hold very negative opinions of well-known extremist groups, such as al
Qaeda, ISIS, Boko Haram, TTP and Hezbollah.

In Nigeria, the vast majority of respondents, both Muslims and Christians alike, have an
unfavorable view of Boko Haram, the terrorist group that kidnapped hundreds of girls in the
restive north of the country. And a majority of Pakistanis have an unfavorable view of the
Taliban. Few Muslims in most of the countries surveyed say that suicide bombing can often or
sometimes be justified against civilian targets in order to defend Islam from its enemies. And
support for the tactic has fallen in many countries over the last 2 decades.

These militant groups and rising extremism in Middle East have created farfetched and
undeniably serious problems for Muslim Ummah. Following are some of the famous extremist
groups in Muslim Block.

The critics have described militarization based on sectarian differences as one of the major
drawbacks in the growth and development of Islamic communities. This particular drawback has
increased to the point that it is being used as a political challenge by western countries. A prime
example of sectarianism led militarization and extremism is that a Shiite Muslim does not
acknowledge a Sunni Muslim as his brother and vice versa. Moreover, scholar of both sects
refuses to acknowledge the practices and traditions of others and stresses on the notion that their
own view is the right way to follow Islam. The Muslim countries that are a prime example of the
aforementioned notion are Iran and Iraq and Saudi Arabia, in which Saudi Arabia follows the
Sunnism school of thought; while Iran and Iraq follow the Shia school of thought. Both the
aforementioned countries are constantly at loggerheads with each other over various issues. This
has turned into a major political challenge for the contemporary Muslim world, as western media
and scholarships have been using it to their advantage in preventing people from either country
to enter western countries. It is stated that the major reason sectarianism has been considered as a
political challenge because many Muslims are divided on the notion of past and present. And this
resulted in mobilizing terror groups around the Middle East region labelling Muslim block as
terrorists.

5. Disunity in Muslim Ummah

The immediate and most serious challenge faced by Muslim Ummah is disunity among them. It
is contrary to the teaching of Islam. Islam, in order to unite Muslims, has established a bond of
brotherhood and equality. Allah Almighty says in the Holy Quran,

‫َوٱْعَتِصُمو ۟ا ِبَحْبِل ٱلَّل ِه َجِمي ًۭعا َواَل َتَفَّر ُق و ۟ا ۚ َوٱْذُك ُر و ۟ا ِنْعَمَت‬

‫ٱلَّلِه َعَلْيُكْم ِإْذ ُكنُتْم َأْعَدٓا ًۭء َفَأَّلَف َبْيَن ُقُل وِبُكْم َفَأْص َبْحُتم‬
‫ِبِنْعَمِتِهۦٓ ِإْخ َٰو ًۭنا َوُكنُتْم َعَلٰى َش َفا ُح ْفَر ٍۢة ِّمَن ٱلَّناِر َفَأنَقَذُكم‬
24
‫ِّمْنَها ۗ َكَٰذِلَك ُيَبِّيُن ٱلَّلُه َلُكْم َءاَيٰـِتِهۦ َلَعَّلُكْم َتْهَتُدوَن‬

“And hold firmly to the rope of Allah all together and do not
become divided. And remember the favor of Allah upon you
– when you were enemies and He brought your hearts
together and you became, by His favor, brothers. And you
were on the edge of a pit of the Fire, and He saved you from
it. Thus does Allah make clear to you His verses that you
may be guided.”

If Muslim countries are united and start to help one another, they would not require any sort of
assistance from their Western clients. There are around 50 Muslim majority countries having
Muslim population more than 50 per cent 25. Approximately 2 billion and about 25 per cent of
the world’s population are Muslims 26. Nowhere around the globe, a group of countries speak a
common language except Arab world. Close to 25 Muslim majority countries located in North
Africa, the Arabian Peninsula and the Middle East, known as the Arab world, speak a common
Arabic language. Language remains source of unity. Unfortunately, this is not a case with the
Arab world.

Besides, Muslim controls main gateways of the world’s trade and commerce like Straits of
Gibraltar Malacca, Suez canals among others. They produce more than two third of the world’s
oil 27. They are also inter-dependent. For instances, Some Muslims countries like Saudi Arabia
and Iran are rich in energy resources. Others like Malaysia and Turkey are advance in
technology. Pakistan possesses a nuclear weapons and well professional army. Hence, through
unity, they could help one another in development by transferring technology, exporting energy
and getting military training. However, instead of extending the hand of support, Muslim
countries are not only divided but fight with one another to create their own influence as evident
in the rivalry between Saudi Arabia and Iran and weak status of Organization for Islamic
Conference (OIC).

Internally, Muslims are also divided on the basis of sects. It is irony of fate that sectarian
violence in Muslim countries has caused more deaths of Muslims than US military interventions
without U.N. approval 28.

Hatred among Muslims has increased to such a level that some Muslims proudly declare another
Muslim brother as infidel causing further disintegration of the Ummah. Thus, Muslim can rule
the world if they are banded together. But, they are poor, backward, illiterate, face atrocities and
so on because they are not united as per Islamic teachings.

Reasons of Disunity among Muslims and a Way Forward

The division of interests has hindered Muslim unity that is needed to protect their diminishing
global interests. This has allowed the West to further drive a wedge among Muslims. This has
been formulated to smartly divide Muslims so that they do not pose an appalling threat to the
political, economic, and cultural hegemony of the West.

The failure in solving the most pertinent issues is a very fine depiction of the disunity and lack of
support from Islamic countries. The Kashmir issue captures the popular imagination of Muslim
leaders globally. Moreover, if we look into the Afghan crisis there is no unity among Muslim
countries to curtail the Afghan crisis. Further, the role of the Muslim world about Uyghur
Muslims has proved to be a failure. According to the United Nations, human rights officials
estimate that 1 million or more Uyghurs, Kazakhs, and other Muslim minorities are detained at
camps in a huge Chinese detention system. Many former detainees allege they were subjected to
attempted indoctrination, physical abuse, and even sterilization.

In 2019, nearly 37 nations, in a letter sent to the UN Human Rights Council and the UN High
Commissioner for Human Rights, defended China’s Xinjiang policy. The letter charged the
Uyghur Muslims with spreading terror and extremism and justified China’s actions as counter-
terrorism measures aimed at deracializing Uyghur Muslims. Notably, 16 of the 37 countries have
a large Muslim population, including Saudi Arabia, United Arab Emirates, Pakistan, Algeria,
Bahrain, Turkmenistan, Oman, Qatar, Syria, Kuwait, Somalia, and Sudan. The countries are also
members of the Organization of Islamic Cooperation (OIC), representing 1.9 billion Muslim
people. That explains why even the OIC is silent on the Uyghur genocide.

There are several causes why Muslim countries lack unity. Improper management and equality
among Islamic countries hampers the Islamic countries from being united. There is sheer
nepotism, sectarianism, and corruption in several Islamic countries. Major populations in Asia
and Africa live in poor economies. Whereas the world’s wealthiest nations, the Gulf Arabs, have
relatively small populations. They won’t distribute their wealth equally to the rest in the spirit of
Pan-Islamism. This is one of the factors that create a lethal impact on unity.

 One of the major causes is also a lack of leadership. There is no Muslim leader in the
world that could unite the Muslim world together. That is why there is division among
Islamic countries.
 Islamic countries should establish Islamic media to portray the real image of Islam in the
world like Pakistan, Turkey, and Malaysia have decided to jointly launch an English
language television channel dedicated to confronting Islamophobia and removing
“misperceptions” about Islam. To conclude, every Islamic country needs to accept
cultural and religious differences. Every Islamic country should promote brotherhood
among one another.
 Further, there has been a major conflict and wars among Islamic countries that have
fueled disunity among them. For instance, the Saudi-Iran rivalry is a supreme factor of
 disunity. The rivalry today is mainly a political and economic struggle worsened by
religious differences, and sectarianism in the region is exploited by both countries for
geopolitical purposes as part of a larger conflict. Iran is largely Shia Muslim, while Saudi
Arabia sees itself as the leading Sunni Muslim power.

 Moreover, the Iraqi invasion of Kuwait war also played a vital role in dividing the
Muslim world. This war was called the Persian Gulf War, also known as the First Gulf
War, (1990–91), an international conflict that was aroused by Iraq’s invasion of Kuwait
on 2 August 1990. Iraq’s leader, Saddam Hussein, ordered the invasion and occupation of
Kuwait with the obvious aim of obtaining that nation’s large oil reserves, canceling a
large debt Iraq owed Kuwait and expanding Iraqi power in the region.

 The Syrian war was another factor for Muslim disunity. The Syrian Civil War is an
ongoing brutal conflict in Syria between pro-democratic insurgents and Syrian President
Bashar al-Assad’s longstanding dynastic regime. The war has been a source of significant
unstableness in the Middle East since 2011, and the resultant civilian displacement and
refugee exodus constitute one of the worst humanitarian crises in modern history.
 The hatred which prevails in the Western media is a major reason for disunity in the
Islamic world. The Western media has always shown a negative picture of the Islamic
world. The Western media has badly affected culture, education, and language.

Therefore, there are ways forward by which this issue can be resolved.

 The first one is the OIC must play its role to curtail this menace. It is the second-largest
organization after the United Nations with a membership of 57 states spread over four
continents. The OIC should not be biased and it must play the role to unite the Muslim
world.
 Secondly, If Muslims all over the world expand cooperation in political, diplomatic,
economic, educational, social, and cultural fields, and promote commercial relations
amongst themselves, they can appear as one of the most powerful and cohesive groups in
the world. By doing so, they will bring stability to international political, economic, and
 security systems as well. In the current age of interdependence, cooperation at regional
and international levels is essential for improving peace and stability in the world.
Nations collaborate in their national interests. When national interests of nations coincide
with or complement each other, cooperation amongst these nations is a natural outcome
in their interstate relations. Such cooperation is exemplified in the form of regional or
international organizations in the field of politics, commerce and trade, defense and
security, and environmental protection, and so on. The cooperation in Defence and
security is manifested in the shape of various alliances, coalitions, collective security, and
collective defense arrangements/pacts. The cooperation must be implemented. This is a
panacea to this ill.

 Thirdly, there is another way forward that Ijtihad should be implemented to minimize
sectarianism. Many Muslims believe that they must choose between Islam and modernity
or between Islam and democracy, but serialize choices. To reinterpret Islam for the 21st
century, the practice of ijtihad (interpretation and reasoning based on the sacred texts)
must be revived. Religious scholars effectively discontinued the practice of ijtihad 500
years ago. But the beliefs of interpretation are well organized and the need for
contemporary interpretation is compelling.

Islamic countries should establish Islamic media to portray the real image of Islam in the world
like Pakistan, Turkey, and Malaysia have decided to jointly launch an English language
television channel dedicated to confronting Islamophobia and removing “misperceptions” about
Islam. To conclude, every Islamic country needs to accept cultural and religious differences.
Every Islamic country should promote brotherhood among one another.

6. Leadership Crisis

Islam is at its core a religion of peace, justice and reconciliation. And, yes, most Muslims are
horrified by the terror that’s been done by Muslim extremists in recent decades. But the failure to
cultivate effective leadership is because of:

 A lack of honest dialog within the global Muslim community.

  Complete lack of courage among the progressives and moderates within that same
community.

Crisis of leadership is a huge drawback for Muslim growth in contemporary World. Muslim
societies have been paralyzed by social inequality, injustice, sectarian conflict, violence and
terrorism. This is further compounded by the challenges and complexities of modernity 29.

It leaves Muslims wandering aimlessly, looking for solutions to the crisis of their societies and
hoping leadership would take them out of the prevailing quagmire.

There is no Muslim country and Muslim community in the world, regardless of the size, that is
free from crisis 30. Crisis plagues not only the Arab sphere but also in its grips are countries of
Africa such as Nigeria and Tunisia, West Asia such as Azerbaijan and Turkey, South Asia such
as Bangladesh and Pakistan, and Southeast Asia such as Indonesia and Malaysia.

Kalin says about crisis in Muslim World:

“The Muslim world is in a state of crisis. The crisis is not so much political or
economic, though both have their share in the current state of affairs, as existential
and intellectual… Many Muslim countries suffer from political crises, economic
backwardness, weak infrastructure, bad education, lack of competitiveness in
science and technology, polluted and badly managed cities and environmental
hazards. They are paralyzed by social inequality, injustice toward women, sectarian
conflict, extremism, violence and terrorism …Political leaders, religious scholars
and intellectuals have mostly failed to stop the internal bleeding in the Muslim
world” 31
Muslim Leadership hardly resembles the Islamic Leadership criteria and there is dysfunction at
best (e.g. Pakistan) and chaos at worst (e.g. Yemen). On the surface, there is a puzzling variety
of leaderships such as autocrats, military dictators, kings, mullahs, democrats and young,
uninspiring and inexperienced tribesmen such as the case of the Taliban in Afghanistan running
the country. Such leaders profess faith in Islam but do not reflect it in their leadership practice
and are often detached from the interests and dreams of the umma.
Leadership in the contemporary Muslim world and within individual Muslim communities is
often decentralized with various religious and political figures holding crucial and powerful
positions. Instances abound where such figures do not effectively address the needs and concerns
of their followers and discharge their responsibilities diligently. They make poor decisions,
revealing a lack of correlation between power and competency. One of the biggest problems of
the Muslim world is disunity. The rivalry between Saudi Arabia and Iran, and their quest for
power and influence, has for decades thwarted the prospects of a powerful and unified Muslim
world. Under the current Muslim leadership, if it can be called leadership, for example, tens of
thousands of Kashmiris have been killed and scores of women raped by the Indian Army. In
Palestine, countless civilians have been killed and many forced out of their homes because they
have been destroyed or bombed by the Israeli Army without consequences. No one knows who
represents and speaks for Islam. Referring to the conditions of the Muslim world, Robinson
asserts that:

“No one knows any longer, as the saying goes, ‘who speaks for
Islam.’ There is in fact, a crisis of authority [or leadership] ”31.

Other scholars link social, economic and political problems, including corruption and pseudo-
democracy, with poor leadership in the Muslim world 32.
The crisis of Muslim leadership is the result of the ethico-moral failure of the leaders. They have
not put the concerns and interests of the umma before self-interest and self-satisfaction and have
failed to critically assess the new developments occurring in the modern world in any depth.
There is clear failure on their part to align current knowledge and experience to the ethico-moral
standards and priorities of Islam. There is also an evident lack of sufficient and appropriate
Islamic knowledge among the current Muslim leadership. For instance, Mohammed bin Salman
Al Saud, the Crown Prince and Prime Minister of Saudi Arabia – the birthplace of Islam, does
not have a formal qualification in Islam. He holds not a shari’ah qualification but a law degree.
Similarly, another example is Joko Widodo, president of the world’s most populous Muslim-
majority country – Indonesia, who is a forestry engineering graduate from Gadjah Mada
University in Yogyakarta, Indonesia.
Contemporary Muslim leadership suffers from ethico-moral decline and intellectual deficiencies
with no vision for the future for the umma. We will see in the next section that this is the case
due to the absence of an altruistic leadership model embodied in a leader or in a leading
institution. I posit that the altruistic model, which I will discuss in detail below, if properly and
fully implemented in any context and not just in the Muslim setting, will help ameliorate or even
avert a crisis. I argue that the constituent elements of altruistic leadership model, which are often
lacking either in part or completely, that cause the crisis in Muslim leadership today and thus the
crisis of the umma. The umma needs a leadership to overcome its crisis and I point to altruistic
leadership for such a role.

Leadership Model for Muslim World

Following are the 4 leadership qualities that Muslim leaders must possess.

1. Trust – The leader must show trust, which is uncompromised by doubt, in their
intentions, capabilities and actions. Trust is earned currency through being open, reliable,
protective and providing the foundation for stability. It is a verbal or written statement upon
which one can rely.
Savolainen and Häkkinen say that “Trust is a basic element of functioning relationships.” 33
Trust is the basis for functioning relationships and co-operation; therefore, trustworthiness in
leadership behaviour matters the most, which is achieved by exhibiting trustworthiness by
competence, integrity, benevolence and credibility. Prophet Muhammad was well-known among
his people for his honesty. He was called “Al-Ameen” (the trustworthy) even before his
prophethood. Such a name and reverence attached to it was not easily bestowed to people in the
Arabian Peninsula at the time and reserved for only those who were worthy of it. Even his
enemies, such as Abu Jahl who was known to have a strong hatred towards the Prophet, regarded
Prophet Muhammad (PBUH) to be truthful and not a liar.
When Prophet Muhammad (PBUH) returned home trembling and saying to his wife Khadijah
“wrap me up” after experiencing the first revelation in the cave of Hira, she consoled him saying,
“Good tidings! No, by Allah, Allah will never humiliate you. For you keep ties with relatives and
you speak the truth…”34.

2. Knowledge – The leader must possess superior knowledge to use it appropriately and
effectively in making independent decisions. Knowledge is acquired through education, special
training and experience. When used properly and effectively, it becomes power – power to
influence, guide and direct followers towards a set goal. Knowledge is essential capital for the
leader to possess as it enables them to make meaningful decisions on important issues and it is
shared with the followers to transform them into productive individuals. Knowledge is light that
shows the way, provides guidance and helps innovate and improve practice. It is only with the
possession of knowledge that a leader can promote creativity, productivity and efficiency in a
social group and secure group solidarity and success.
From an Islamic viewpoint, the leader must possess knowledge of the Qur’ān, ḥadīths and divine
law. In Islam, acquiring or learning knowledge (‘ilm) has a lofty status and all are encouraged in
the Qur’ān and by the Ulema to possess it. Allah introduces Himself using the adjective ‘All-
knowing’ (‘alim) 122 times in the Qur’ān. The glorification of those with knowledge, such as
scholars (‘alims) and teachers (mu’allim), occurs on multiple occasions in the Qur’ān.
In Islam, knowledge is only valuable if its acquisition is for the purpose of reaching faith; that is,
becoming close to Allah and benefiting others and achieving honorable goals. Knowledge that is
geared towards pure materialism and that which has no collective benefit to humans is frowned
upon in Islam. The fourth Caliph of Islam, Ali ibn Abi Talib, warned people not to seek any
knowledge because “certain kinds of knowledge can lead one astray” or “Any knowledge that
cannot be legitimized with reasoning is misleading.”35

3. Communication/interaction – A leader’s role is to clearly define the group’s goals and

facilitate their understanding among the members, solve grievances and increase productivity
and efficiency for which effective communication skills are necessary. Effective communication
skills are also needed to foster open and solid rapport between the leader and team members.
With the benefit of effective communication, a leader can rally the group around a shared vision,
empower members, build trust and successfully achieve group’s set goals. Surendra Singh notes
that effective communication can help organize scattered information, simplify complications
and predict outcomes or reveal new facts, so its power and role should not be diminished. 36
Baxter and Braithwaite suggest that communication is the bedrock of strong relationships and
through which individuals improve self-esteem and build confidence, share their feelings and
thoughts with others, navigate social situations, and build valuable social networks.37
Effective communication is essential in building trust, aligning efforts in pursuit of goals,
inspiring to thrive and bringing about positive change in members and the group. When a leader
is unable to do this, important information can be left out or misconstrued, causing relationship
problems and ultimately hindering achievement of group goals and realizing the vision.
In Islam, a high premium is placed on communication. Allah communicates with humans
directly in the Qur’ān through the provision of clear rules and instructions. Whatever humans
need to know is clearly articulated by Allah in His revelation. Allah also teaches humans how to
communicate in the Qur’ān. Regarding communication in the normal day-to-day context, for
instance, He says,

38
‫َيٰٓـَأُّيَها ٱَّلِذيَن َءاَمُنو ۟ا ٱَّتُقو ۟ا ٱلَّلَه َوُقوُلو ۟ا َقْو ًۭلا َس ِدي ًۭدا‬
“Oh you who believe! Guard your duty to
Allah, and speak words straight to the point”
And when preaching and inviting people to Islam, He says:
‫َأ‬ ‫َّل َّل َّل‬ ‫اَل َل‬
‫َفُقو ُهۥ َقْو ًۭلا ِّي ًۭنا َع ُهۥ َيَتَذَّكُر ْو َيْخ َش ٰى‬
39

“And speak to him with gentle speech that

perhaps he may be reminded or fear [Allah].”
4. Diligence – The leader must be diligent. Diligence or industriousness is an attitude and
behavioral characteristic that can be refined and transformed into a strength then used to
achieve set outcomes. It is a willingness to exert consistent and inexhaustible effort to execute
more than just the given duties and achieve all set goals, including those normally considered
unsurpassable. Diligence is also the effort applied towards steady and rounded growth in
physical, mental, spiritual and social dimensions 40. underpinned by factors such as motivation,
discipline, concentration, concern, responsibility, obligation, accountability, devotedness and
steadfastness 41. An industrious leader works tirelessly, energetically and devotedly to bring
about positive change in their followers and the group they lead. Diligence is persevering
determination and helps the leader to develop a positive attitude as well as confidence and
patience. A diligent leader explores new and creative ways to combine the guidance in the
group’s purposes and vision with experience and skills gained to overcome obstacles of unique
situations and lead effectively. Diligence makes the leader resourceful, stay on top of their task,
and is what separates them from others.
It is not any leader but a diligent leader who is called to excellence in all aspects of life and
activity, not least in character, and must be committed to a life of virtue lived out in excellence.
With this, the leader is then able to exercise thoughtfulness and tenderness and show
benevolence, compassion and understanding towards others and all living beings, including the
environment, and produce great outcomes.
It is important to understand that, despite all the scientific, medical and technological
innovations and progress made in modernity, the Muslim world is still catching up to the West
where modernity’s advancements and successes are most ostensible and pervasive. Although
various socio-economic, cultural and political factors are responsible for the umma’s woes and
backwardness, it is the absence of altruistic leadership, that is the principal cause behind it.

7. Islamophobia

Islamophobia is a significant challenge for Muslims in the contemporary world. It refers to the
prejudice, fear, discrimination, or hatred directed towards Islam and Muslims based on
stereotypes, misinformation, or negative perceptions. This phenomenon has several negative
consequences for Muslims:

Discrimination and Harassment: Islamophobia can lead to discriminatory practices against

Muslims in various aspects of life, including education, employment, housing, and public
services. Muslims may face harassment, verbal abuse, or physical violence because of their
faith or appearance.

Stigmatization: Muslims are often unfairly stigmatized as potential terrorists or threats to

national security. This can result in increased surveillance, racial profiling, and the erosion of
civil liberties for Muslim individuals and communities.

Psychological Impact: Constant exposure to Islamophobia attitudes and incidents can have a
profound psychological impact on Muslims, leading to feelings of anxiety, fear, isolation, and a
sense of not belonging in their own societies.

Social Exclusion: Islamophobia can contribute to the social exclusion of Muslims, making it
difficult for them to fully participate in society. This can limit their access to educational and
economic opportunities and hinder their integration into their host countries.
Hate Crimes: Islamophobia has been linked to hate crimes against Muslims. Mosques and
Islamic centers have been targeted with vandalism, arson, and other acts of violence, and
individuals have been physically attacked because of their perceived Muslim identity.

Political and Policy Challenges: Anti-Muslim sentiment can influence government policies
and legislation, such as travel bans, surveillance programs, or restrictions on religious dress,
further marginalizing Muslims and infringing on their civil liberties.

Impact on Children and Youth: Muslim children and youth may experience bullying and
discrimination in schools, which can negatively affect their academic performance and
emotional well-being.

Radicalization Risk: When Muslims feel marginalized and alienated due to Islamophobia,
there is a risk that some may become susceptible to extremist ideologies and radicalization, as
they seek a sense of belonging or identity elsewhere.

Efforts to combat Islamophobia include raising awareness, promoting interfaith dialogue, and
advocating for legal protections against religious discrimination. Additionally, media literacy
and education can play a crucial role in challenging stereotypes and fostering understanding.

It is essential to recognize that Islamophobia is a global issue, affecting Muslims in various

parts of the world, and addressing it requires the cooperation of individuals, communities,
governments, and organizations to promote tolerance, diversity, and respect for all faiths and
backgrounds.

8. Subservient Islamic Economic and Financial Structure in the World

Islamic economics and finance systems are built upon principles derived from Islamic law
(Sharia), and they aim to adhere to Islamic ethical and moral standards.

Here are some key features and principles commonly associated with Islamic economics and
finance:
Prohibition of Interest (Riba): One of the fundamental principles in Islamic finance is the
prohibition of earning or paying interest (riba). Instead, profit-and-loss sharing arrangements are
encouraged.

Asset-Backed Financing: Islamic finance typically emphasizes asset-backed financing, where

financial transactions are tied to tangible assets or services. For example, Islamic mortgages are
structured as partnerships where the bank and the homeowner share in the ownership of the
property.

Risk Sharing: Islamic finance promotes risk-sharing between parties. In profit-and-loss sharing
contracts like Mudarabah and Musharakah, profits and losses are shared between the provider of
capital and the entrepreneur.

Avoidance of Speculation (Gharar) and Uncertainty (Maisir): Transactions involving

excessive uncertainty (Gharar) or gambling (Maisir) are discouraged in Islamic finance.

Ethical and Social Responsibility: Islamic finance encourages ethical and socially responsible
investment. Investments in businesses that deal with alcohol, pork, gambling, and other
prohibited activities are generally avoided.

Zakat: The concept of Zakat, or charitable giving, is integral to Islamic economics. A portion of
one's wealth is obligated to be given to the needy, which helps redistribute wealth and reduce
poverty.

Islamic Banking and Takaful: Islamic banking and Takaful (Islamic insurance) are prominent
segments of the Islamic finance industry. Islamic banks operate according to Sharia principles,
and Takaful insurance products are designed to be compliant with Islamic law.

It's important to note that the implementation of Islamic finance principles can vary among
countries and institutions. Some Muslim-majority countries, like Saudi Arabia and Malaysia,
have established comprehensive Islamic financial systems, while others incorporate Islamic
finance alongside conventional finance.

It would not be an exaggeration that there is hardly any serious introspection among the Muslims
that their countries and Muslims as people are lagging in all essential fields that contribute
toward national development. Most Muslim nations are heavily dependent economically either
on the US, European Union, China or Russia. Even those that are economically affluent such as
Saudi Arabia and the UAE are relying mostly on foreign firms and assistance to exploit their oil
and mineral wealth. Nineteen of the African countries with Islam as the religion of the majority
— Mauritania, Somalia, Algeria, Morocco, Tunisia, Sudan, Libya, Niger and Egypt — are
seriously struggling with their economies that could collapse if foreign support were not
forthcoming. The state of dependence of Pakistan needs no elaboration. For seventy-five years of
our existence, we have not been able to develop a self-sustaining economy. Even now we are
desperately seeking a few billion dollars of assistance from the IMF under strict conditionalities.
This is despite our inherent strength of geography, talented people, professional military and
nuclear power. Afghanistan is perhaps the worst case of perpetual economic dependence on
foreign assistance.

As nothing comes free all these dependent Muslim countries must pursue policies that demand
curbing their long-term economic and political ambitions. Moreover, the nature of foreign
assistance is essentially keeping them afloat but not necessarily bailing them out from
dependence in the foreseeable future.

Politically too they are decades behind the developed world or progressive countries. With one
or two exceptions, none of the Muslim countries can claim to be democratic. Many are still
kingdoms, and these too survive not as much from the support of their people as from foreign
powers and by imposing strict political control or resorting to military rule. It’s a vicious bind
that may not be easy to get rid of as it suits the rulers and their foreign patrons. Tunisia is one
exception among the Middle Eastern countries because Tunisians managed to overthrow the
monarchy. However, they are still struggling to establish a peaceful democratic order.

In terms of education especially in the field of science and technology, the contribution of
Muslim countries is practically non-existent. This is one of the major reasons for their lagging
behind. With the global economy being essentially knowledge-based this weakness needs to be
addressed on a high priority. There is a school of thought that the rulers of Muslim countries
deliberately deny their people education as it opens new opportunities and horizons for them and
becomes difficult to manage their rising aspirations. A few years ago, the Saudi government in
collaboration with top US and Western universities set up world-class colleges and universities.
They hired professors of repute, but it failed to take off. In Pakistan, the education system from
the primary to the university level is in a state of acute crisis with the government experimenting
with the curriculum, which will most likely take it further down. The Prime Minister’s priority is
to introduce his vision of Riyasat-i-Madina. What is missing is the efforts at reducing illiteracy
as more than 30% of the population in Pakistan cannot read or write. This is a fundamental
weakness with long-term consequences. Science and technology, subjects related to space, and
new developments in IT that will keep the students updated and would enhance their knowledge
and interests have been put on the back burner. Efforts are being made in Pakistan to bring
changes in the type of religious education that is imparted at the schools and to reform the
madrassas. Teaching at the madrassas has unfortunately promoted rote learning rather than a
deeper understanding of religion and its great virtues.

Muslim countries due to outdated education systems are certainly lagging in areas that trigger
innovation and development. Now their greatest challenge is how to relate to the fast-changing
world. We need to remind ourselves that the Islamic world had a head start in the Middle Ages
and was advanced mathematically. Islamic scholars were known for being well-versed in
astronomy and several branches of science. The decline started as their rulers strayed into
incompetence and poor governance.

Some of the oil-rich Muslim countries with the help of foreign experts have managed to
introduce the most advanced technologies and systems in running airports and railways, and
creating an aura of modernity. However, they cannot keep pace with the new developments on
their own and have to rely heavily on Western or Chinese assistance. True, this has injected new
life into their economies and given a sense of pride and confidence, but its continuity would
depend on the exploitation of their oil and gas revenues and development of the human resource.
The oil sector exploitation has been possible from the know-how, machinery and equipment
acquired from the West, Russian or Chinese sources, but that would require creating a strong
educational network in the country if it is being sustained indigenously.

Pakistan has developed an elaborate infrastructure in the oil and gas sector with Western,
Russian and Chinese assistance. Our engineers and experts in oil-related fields match the
competence of foreign compatriots. We need to focus more on indigenous programs and
innovation and develop a long-term perspective and political consensus amongst major political
parties. A similar approach of promoting indigenization must be adopted in other fields —
automobiles, electronics, avionics and communication hardware and software. Consistency in
policies would be possible if major political parties are taken on board and has the support of
state institutions and provinces. Technology-driven programs can be better managed if there
exists a critical mass of the educated population.

The world of today is highly complex and competitive. The independence of Muslim countries
would essentially depend on the strength of their political and economic systems and
governments that support a broad-based, scientific and technological education system and
infrastructure.

9. Weak Role of OIC (Organization of Islamic Countries)

Composed of fifty-seven countries and spread over four continents, the Organization of Islamic
Conference (OIC) is the second-largest intergovernmental body following the United Nations
(UN). And it is no secret that the council was established in the wake of an attack on the Al-Aqsa
Mosque in Jerusalem. Safeguarding and defending the national sovereignty, independence, and
territorial integrity of its member states is the significant provision of the OIC’s charter. OIC
charter also undertakes to strengthen the bond of unity and solidarity among member states.
Uplifting Islamic values, practicing cooperation in every sphere among its members, contributing
to international peace, protecting the Islamic sites, and assisting suppressed Muslim community
are other significant features of its charter.

Reasons for OIC’s weak role in Global Politics

Of the 57 member countries of the Organization of Islamic Cooperation (OIC), only 4

countries are rated by Freedom House as “free;” 24 are rated “partly free” and 29 as “not
free.”42 A number of these had or are still under authoritarian rule and have built extensive
national security apparatuses. More resources are spent on defense than on social development,
like education and health.

The OIC countries collectively account for approximately 20 percent of the world’s population,
but only 7 percent of global output. The 23 Arab countries had a combined GDP of $1.9 trillion
in 2010, compared with the European Union’s GDP of $17.5 trillion. Spain alone produced
43
$1.43 trillion in GDP, without the benefit of natural resources, such as oil and gas . The
wealth of Western nations comes from manufacturing and innovation, neither of which has
found much favor in Muslim majority countries.

Many OIC countries are underdeveloped and poorly governed and are home to instability,
violence, and terrorism. The consequences of the violence and terrorism in the OIC countries
have been devastating. According to Forbes, 7 out of 10 countries, which suffer most from
terrorism are OIC members. The Syrian conflict is another matter of concern in the Mideast,
looking up to OIC for a way out. An immense number of people have lost their lives in the
Civil war in Syria.

Several factors contribute to the inefficiency of the bloc.

 The first and foremost reason is the Saudi-Iran stalemate. Influential regional powers
(Iran and the Kingdom of Saudi Arabia) in the Mideast share strained links following
the Islamic Revolution in Iran. Both sides dissent each other on many fronts. Saudi
Arabia accuses Tehran of interfering in its internal affairs, using terrorism as a tool to
intimidate neighbors, fueling sectarianism, and equipping proxies to de-stabilize and
overthrow the legitimate government. Locked in a proxy war in the Mideast, the KSA
and Iran vie for regional dominance. Moreover, Iran’s nuclear program is met with
strong resentment in the KSA since it shifts the Balance of Power towards Iran. Such
developments play a vibrant role in their stalemate, and the bloc’s effectiveness is
hostage to the Saudi-Iran standoff.
 Political and social exclusion in many OIC states is the norm of the day, contributing to
upheaval and conflict. In OIC countries, the level of political participation and political
and social integration is weak. This fact has rendered OIC countries vulnerable to
unrest. Arab Spring in 2011 stands as the best example. Furthermore, conflicts, since
the mid-1990s, have occurred in weak states that have encountered unrest frequently.
Saudi Arabia has tightened its grip on the OIC. The reason being, the OIC secretariat
and its subsidiary bodies are in the KSA. More importantly, the KSA’s prolific funding
to the bloc enhances its influence on the bloc. One example includes, in the past, the
KSA barred an Iranian delegation from the OIC meeting in Jeddah. Saudi authorities
have not issued visas for the Iranian participants, ministry spokesman, says Abbas
Mousavi. “The government of Saudi Arabia has prevented the participation of the
 Iranian delegation in the meeting to examine the deal of the century plan at the
headquarters of the Organization of Islamic Cooperation,” Mousavi said, the Fars news
agency reported. Given the Iranian growing influence and its access to nuclear
capabilities, the KSA resorted to using financial leverage to reap support from Arab
countries against Iran. For instance, in past, Somalia and several other Arab states such
as Sudan and Bahrain received a commitment of financial aid from Saudi Arabia on the
same day they cut ties with Iran. Furthermore, the summits of OIC, GCC, and Arab
League are perceived as an effort by Saudi Arabia to amass support against Tehran.
 Division in the Muslim world and their clash of interests is yet another rationale behind
its inefficacy. These days, many Muslim countries are bent on pursuing their interests
rather than paying commitment to their principles, that is, working collectively for the
upkeep of the Muslim community. Last year, the governments of Israel and the United
Arab Emirates (UAE) announced that they had agreed to the full normalization of
relations. Following this, the Kingdom of Bahrain became another Muslim country to
normalize its links with Israel. Such moves by the Islamic countries weaken the OIC
agenda against Israel.

OIC’s efficacy would be a distant dream unless the Saudi-Iran deadlock finds its way. For this
purpose, Pakistan can play a vital role in mediating between these two powers. Pakistan has
always been an active player in the OIC and played its role in raising its voice against
Islamophobia, Palestine Issue, and the Kashmir issue. Shunning their interests and finding the
common goals of the Muslim Ummah, should be the utmost priority for the members of the
bloc. Every OIC member ought to play its part in the upkeep of the bloc. Furthermore, a split in
the bloc should come to an end since it leads to the polarization of member states towards
regional powers. Many OIC countries are rich in hydrocarbons (a priceless wealth, which is the
driver for the growth of a country); if all OIC members join hands and enhance their
partnership in this sphere they can fight against energy security. And OIC is the crux for
magnifying cooperation among its member states to meet their energy needs.

In this era of globalization, multilateralism plays a pivotal part. No one can deny the
significance of intergovernmental organizations since they serve countries in numerous ways.
 In the same vein, OIC can serve Muslim Ummah in multiple ways; if it follows a course of
adequate functioning.

Steps to be taken by OIC

The OIC under its umbrella has multiple sub-organs, standing committees, specialized
institutions, and institutions with which it is affiliated to fulfil its goals, as mentioned in the
OIC charter. However, to better use these assets at its disposal, the organisation must look at
the current state of the Muslim world, identify the problems being faced, and figure out how it
can help alleviate these problems and is there a need for changes within the organisation to
project the Muslim world better and solve their problems.

 The most needed is that the OIC ensure the full implementation of Objective 17, as stated in
Article 1 of the OIC Charter. According to the objective, the OIC will be the single voice to be
heard on mutual issues. The organisation will need to restrain members from diverging from
the organization’s interests for their own benefit and ensure they follow the OIC prerogative for
the collective good of the Muslim world.
 Another much-needed step would be to increase the number of projects and the amount of
funding undertaken by the Islamic Development Bank in the lesser developed Muslim
countries. At the same time, the OIC should also push for studies on how meaningful human
development can be carried out across the Muslim world and include the Islamic Chamber of
Commerce, Industry and Agriculture in determining what industries would be most beneficial
for the underdeveloped member states. The Islamic Organisation for Food Security should
work with member states to determine how to increase local food production to spend less
foreign reserve on importing food items from abroad.
The International Islamic Court of Justice, the principal legal arm of the organisation, can be
utilized to solve disputes within the Muslim world if the OIC can get members to go to the
IICJ to solve their disputes, including disputes relating to trade and commerce. This would be
a great step in increasing its relevance in addition to the actions that the OIC’s other organs
can take.
 The most significant action that the OIC can take to restore its relevance is meaningful action to
resolve the Palestine and Kashmir issues. These are the two longest-standing disputes in the
Muslim world, and both predate the formation of the OIC. In both cases, the population of the
disputed areas are suffering extreme levels of terror and abuse by the occupiers and an
increasing number of human rights violations. This support for basic human rights is within the
OIC’s charter (Objective 7), and as such, it should be the organization’s utmost priority.

Above mentioned challenges are necessary to be dealt with if Muslim Ummah wants to survive
the global order in 21st century. For this purpose, first and foremost effort is to bring all Muslim
leaders on one table. As long as Muslims are fighting proxy wars and fault line wars on borders
coinciding with their Muslim brothering country, there is no way forward for the Muslim
Ummah. Internals challenges also need to be dealt with. This includes control on secular
violence starting from small scales, promoting human development programs and appreciating
technological advancements carried out by Muslim youngsters.

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