Catatan Kuliah EK 18: GLOBALIZATION AND ISLAM

Presented by Desy Ery K & Nurul Shiyam Aprila

Syariah Management Magister Program – EK 18

Abstraction

Globalization is a dynamic process which impacts differentially on various cultures around the world. It permeates cultural boundaries and in the process results in the spread of western ideologies and values across the world. This article strongly argues that globalization poses a challenge to Islamic cultural identity due to several reasons: (a) globalization promotes media to propagate the hegemony of Western culture, (b) it regenerates local culture to replace it with the American is secular one, and (c) it challenges the collective Islamic ways of life, values, behavioral patterns, and principles. However, scholars have argued that globalization promotes cultural integration by removing cultural barriers and stimulating a healthy cultural exchange. Such arguments have encouraged American cultural hegemony globally. Conversely, as a result of cultural exchange, the dominant American culture is being manipulated in the Muslim world, replacing Islamic culture. Thus, Islamic culture is being seriously challenged by globalization. Therefore, Muslims around the world require awareness of the dreadful consequences of cultural globalization, and the strength to retain the absolute Islamic cultural trait prescribed by God.

Keywords: Globalization, Islam, Rasulullah, Bussiness

Background

Humans have interacted over long distances for thousands of years. The overland Silk Road that connected Asia, Africa, and Europe is a good example of the transformative power of trans local exchange that existed in the "Old World". Philosophy, religion, language, the arts, and other aspects of culture spread and mixed as nations exchanged products and ideas. In the 15th and 16th centuries, Europeans made important discoveries in their exploration of the oceans, including the start of transatlantic travel to the "New World" of the Americas. Global movement of people, goods, and ideas expanded significantly in the following centuries. Early in the 19th century, the development of new forms of transportation (such as the steamship and railroads) and telecommunications that "compressed" time and space allowed for increasingly rapid rates of global interchange. In the 20th century, road vehicles, intermodal transport, and airlines made transportation even faster. The advent of electronic communications, most notably mobile phones and the Internet, connected billions of people in new ways by the year 2010.

Globalisation is one of the most debated issues in the intellectual milieu. This article focuses on the cultural aspects of globalisation, its consequences on Islamic cultural identity spesialy in bussines area. The pervasive impact of cultural globalisation is one of the key dimensions that Muslims around the world need to be concerned about. This article argues that cultural globalisation has brought detrimental consequences to the Muslims in particular and to the diverse culture around the world in general. In this globalised era, non-Islamic cultural elements are gradually being adapted and adopted by Muslims, resulting in a mixture of Western and Islamic culture. Hence, the features of Islamic culture are being compromised with the Western one, which further creates identity crisis among Muslims.

Complexity of globalization was not concerned solely with financial matters. The societal dimension of globalization has been essential in shaping the economic and political life of citizens around the world. By the same token, globalization itself is shaped in turn by different sociopolitical and cultural environments. While some would argue that the phenomenon is a U.S.–driven “equalizer” that diminishes local specificities,its capacity to promote diversity. One of the vehicles of that variety, he remarked, is brought on by global migration and the accompanying visibility of a plethora of cultural mores (articulated through food, music, films, and religious practice). Consequently, as goods are transported and sold all over the world, companies are also assembling multicultural workforces. Yet such variety can also create tension, which can lead to additional gaps between nations and civilizations.

Globalisation Definition

In Wikipedia globalization (or globalization) definition is the process of international integration a rising from the interchange of world views, products, ideas and other aspects of culture. Advances in transportation and telecommunications infrastructure, including the rise of the telegraph and its posterity the Internet, are major factors in globalization, generating further interdependence of economic and cultural activities.

Oxford dictionary said globalization is the process by which businesses or other organizations develop international influence or start operating on an international scale.

That two defininition has the same idea about globalization as an internatinal process, issue and community.

The term globalization has been increasingly used since the mid-1980s and especially since the mid-1990s. In 2000, the International Monetary Fund (IMF) identified four basic aspects of globalization: trade and transactions, capital and investment movements, migration and movement of people, and the dissemination of knowledge. Further, environmental challenges such as climate change, cross-boundary water and air pollution, and over-fishing of the ocean are linked with globalization. Globalizing processes affect and are affected by business and work organization, economics, socio-cultural resources, and the natural environment.

Globalization in Al-Qur’an

In islamic view globalisation is a necessity because Islam is a global religion. Its explain in Qur’an QS. Al Hujurat : 13

O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.

This verse mean that The Islamic faith rejects all racial, political, ethnological, tribal, geographical, economic, intellectual, cultural, social, and military segregations and places fear of God as the standard for distinction between virtues and vice.

In this brief verse, Allah has drawn the attention of all mankind to three cardinal truths:

1. The origin of all of you is one and the same: your whole species has sprung up from one man and one woman: all your races that arc found in the world today are, in fact, the branches of one initial race that started with one mother and one father. In this process of creation there is no basis whatever for the divisions and distinctions in which you have involved yourselves because_ of your false notions. One God alone is your Creator. Different men have not been created by different Gods. You have been made from one and the same substance; it is not so that some men have been made from some pure and superior substance and some other men from some impure and inferior substance. You have been created in one and the same way; it is not also so that different men have been created in different ways. And you are the offspring of the same parents; it is not so that in the beginning there were many human couples which gave birth to different populations in the different regions of the world.

2. In spite of being one in origin it was natural that you should be divided into nations and tribes. Obviously, all the men on the earth could not belong to one and the same family. With the spread of the race it was inevitable that countless families should arise, and then tribes and nations should emerge from the families. Similarly, it was inevitable that after settling in different regions of the earth, there should be differences of colors, features, languages and ways of living among the people, and it was also natural that those living in the same region should be closer in affinity and those living in remote regions not so close; but this natural difference never demanded that distinctions of inequality, of high and low, of noble and mean, should be established on its basis, that one race should claim superiority over the other, the people of one color should look down upon the people of other colors, and that one nation should take preference over the ocher without any reason. The Creator had divided the human communities into nations and tribes for that was a natural way of cooperation and distinction between them. In this way alone could fatuity, a brotherhood, a tribe and a nation combine to give birth to a common way of life and to cooperate with each other in the affairs of the world. But it was all due to satanic ignorance that the differences among mankind created by Allah to be a means of recognition, were trade a means of mutual boasting and hatred, which led mankind to every kind of injustice and tyranny.

3. The only basis of superiority and excellence that there is, or can be, between man and man is that of moral excellence. As regards birth, all men are equal, for their Creator is One, their substance of creation is one, and their way of creation is one, and they are descended from the same parents. Moreover, a person’s is being born in a particular country, nation, or clan is just accidental. Therefore, there is no rational ground on account of which one person may be regarded as superior to the other. The real thing that makes one person superior to others is that one should be more God-conscious, a greater avoider of evils, and a follower of the way of piety and righteousness. Such a man. Whether he belongs to any race, any nation and any country, is valuable and worthy on account of his personal merit. And the one who is reverse of him in character is in any case an inferior person whether he is black or white, born in the east or the west.

Globalization in Hadist

Study your genealogy with which you will connect kinship, because it can connect kinship foster a love within the family, in property wealth, and longevity. (HR. Tirmidzi)

From this hadist we can see that globalization also mean build silaturahim or knowing each others without limit or regional border. And build silaturahim can give us love from other country. So mutual trust, good communication and bussines cooperation can be established betwen countries to generate welfare.

Islam Facing Globalization

What is Islam’s place within globalization? Many prominent scholars characterize the religion as incapable of adapting to a globalized society because Islam instinctively opposes globalization and the secular values it entails.

Global chaos theories describe Islam as incapable of peacefully coexisting with other civilization and religious entities in an age of globalization, where the destinies of cultures and peoples inexorably intertwined. They interpret the “new wars” of the post-Cold War era as evidence that when identities are based primarily upon religion, such as Islam, conflicts will undoubtedly erupt.

Islam does not exist in a vacuum: it evolves, reinforces, and replicates itself through globalization.

Therefore, Muslims must be very conscious about globalization and manage it well with in accordance with piety. If we can apply in our decision making taqwa then globalization will be very beneficial to the community. Taqwa offer a spiritual dimension to educate and provide direction on any changes in the lead through the world of globalization.

Globalization must be addressed with strengths in many areas of life. Taqwa is reflected in the strength of faith, the power of science, the strength of brotherhood and synergies, as well as the power of education and culture.

In addition, to deal with the globalization of Muslims should have a competitive edge, especially in the fields of production, namely: the competitiveness of quality, price competitiveness, marketing competitiveness, and competitiveness of the network.

To face globalization we need to strengts our competitivenes capability, such as :

1. Competition on quality.

2. Competition on price.

3. Competitive on marketing. The ability to present goods in good manners is really needed.

4. Competitive on networking. Networking with other producers is needed, so that price given may be able to compete.

To make that competitive power a manager need some instruments. First instrumen is that a manager must acknowledge the vision dan mission corporation, so as to make sure that whatever step is taken would not be out of both the missin and vision set up by the corportaion.

Second instrumens is that a manager must continuously enrich himself with various types of knowledge and precise informations.

Third instrument, a thing that a manager must set up is networking. An african bussiness quotes said “if you want to go fast go alone. If you want to go far go with others”. It mean that you can reach unlimited bussines destination if doing it by cooperation or networking.

The competitive power not only for the manager. It should be gave to the subordinate too. Subordinates should be upgrade in knowledge, skill and character. This training will acknowledge subordinates to understand about the company vision and mission. Their understanding of the company vision & mission will be able to complement the ideas of the manager as regard to his corporation. Its also can make strong motivation for the subordinates. When a corporation has staff with strong motivation they will working more productive, creative and hardiness, so powerfull to compete.

Globalization Bussiness And Religion

The impact of the current globalization on the Muslim world has been varied, with positive and negative outcomes for different nations. Whereas Malaysia, for instance, has benefited enormously from one particular aspect of globalization, namely, trade, the interwoven international financial networks proved disastrous to the Indonesian economy during the 1997–1998 Asian financial crisis. The globalization of communication technologies, for its part, is exerting tremendous impact across the Muslim world, particularly on youth.

Globalization in business (muamalah) apart is not limited by time, also does not differentiate between Muslims and non-Muslims. This is clearly exemplified by the Prophet who trade up to a cross-country, cross-ethnic and inter-religious.

[8-9] Allah does not forbid you to treat kindly and act equitably towards those who have neither fought you in the matter of religion nor driven you out of your homes. Indeed Allah loves the just. He only forbids you to take for friends those who fought you in the matter of religion, and drove you out of your homes, and cooperated with others in your expulsion. Those who take them for friends are indeed the wrongdoers

Rasulullah Character And His Succed Bussiness Story

Michael H. Hart said why Muhammad was selected to occupy the first position in the order of one hundred most influential world leaders, because he is the only man who had the greatest success in both areas at once: the religious and the secular field.

There are a lot of interesting things from the personality of Muhammad before he was appointed as explained by Khadijah in the narration of Imam Bukhari at the event when the Prophet (PBUH) received first revelation.

When he felt anxious as a result of the event occurred in the Cave of Hira where he met the Angel Jibril, Shiedha Khadijah Said “I swear by God that Allah will never decrease your dignity as you did family ties, always. You are so common to suffer burden. You seek something new (creative and innovative), stand with those who upheld truth, justice and honesty, always”

The Prophet (PBUH) went for a business journey at the age of twelve years and that was his first ever business journey. At the time he travelled for trade to Syaria along with his uncle. Hence, he had grown as self-reliance businessman under the supervision of his uncle suffered bankruptcy, but he remained able to run business lonely by doing trade activities in the city of Mecca with sincerity and highest dedication.

At the age of 17 to 20 years old, Prophet Muhammad got the trust of his uncle to manage his business. When Prophet Muhammad manage the business wisely, he began to face competition with veteran traders in the Arab peninsula in the wider market. At the age of 23 to 25 years, the prophet became a professional trader. A wealthy business woman named Khadijah requested Muhammad’s expertise in negotiating a business venture for her. In term of business, this condition is called as mudhorabah, where Muhammad as a mudarib and Khadijah as a person who give 100 percent her business to Prophet. When she heard of how he secured more than she expected, she was impressed and made enquiries about his character. On hearing the accounts of his generous and noble nature, she sent a proposal to the 25 year old man.

More than twenty years of the Prophet Muhammad active in the field of entrepreneurship (trade), so that he was known in Yemen, Syria, Basra, Iraq, Jordan, and the trading cities in the Arabian Peninsula. Its clearly inspired muslim bussinessman doing bussiness globaly.

He was well known as a briliant young trader (fathanah), honest (siddiq) and keeper of promise for his consumers (amanah) These three characters were the most modern ethical foundations of business. Because of all those characters, various commercial loans available in Mecca gave partnership opportunity between the Prophet and capital owners. Among them was a very rich widow whose name was khadijah who had then offered pattern of partnership based on profit sharing.

The talent of the Prophet as a businessman had earned profit. There was not any business he involved in and suffered loss. It is roughly twenty years that he was involved in private business, till he became well-known in Yamen, Syria, Basra, Iraq, and Jordan as well as cities of trade in Arab Penisula. Yet, according to some narrations, the Prophet (PBUH) was also a strong businessman who was ready to visit regional markets where he taught necessary to do so. He was proactive in his business, extending his business network, seeking for new product, and establishing strategic partnership in various trading and industrial areas.

Character that the Prophet (PBUH) he were also the result of educational process besides bestowment from Allah that he received since his childhood while he was under the guardian of Halimah as-Sa’diyyah who educated him with mercy. Moreover, there was also educational training from his grandfather, Abdul Muthalib, and then his uncle, Abu Thalib. They gave education emphasizing on responsible freedom as well as resolute self-confidence. Educational condition of Muhammad’s young hood, finally got justification from research’s outcome made by Colin, Moores, and Zaleznik’s to a number of successful businessman in their career in America with conclusion that “The act of entrepreneurship in an act patterned offer of copying with childhood experiences”

In the world of management, the word used by Peter Drucker's right to define the meaning of efficiency and effectiveness. Efficiency is doing things right (do the thing right), while effectiveness is doing the right thing (do the right thing).

This historical fact show that the basic principles of entrepreneurship built upon and developed by now has existed since old times, as said by John Kao, a prominent professor in the field of entrepreneurship from Harvard business School. He said that entrepreneurship emerged in the beginning of 1980, further more it has been taught in such school in 1984.

Prof. Afzalul Rahman in his book “Muhammad A Trader”, said "Muhammad did his dealing honestly and fairly and never gave his customers to complain. He always kept his promise and delivered on time the goods of quality mutually agreed between the parties. He always showed a great sense of responsibility and integrity in dealing with other people". "His reputation as an honest and truthful trader was well established while he was still in his early youth".

Rasulullah Bussiness Prinsciples

The success of Muhammad in his business was due two main things that were in his personality that he kept trust intact as well as credibility and his knowledge accompanied by talented skill.

The above two points, i.e. amanah (trusted) and knowledge, that had made Prophet Yusuf (AS) able to the society as explained in the Holy Quran,

‘(Yusuf) said: “Set me over the store-houses of the land: I will indeed guard them with full knowledge” (Yusuf: 55).

The said two points are universal moral message where their elaboration is as follows,

1. Siddiq, that is truthful and honest, and abstaining from liar while involving in various business transactions.

The Prophet (PBUH) said,

“Strive hard to be honest man; verily honesty would lead the path to rise of right and benefit. And truth will lead to the way into Paradise. If one strives hard to become honest, Allah will record him as an honest man. Aviod liar and deceit as they will lead to the rise of crime and yet, it lead to the way into Hell. If one constantly does liar, Allah will record him as liar” (Muttafaqun Alaih).

Lying, deceit, reducing weight, measure, etc, would result to the loss, indeed, either on this earth or in the day hereafter.

“Woe to Al-Mutaffifiin (those give less in measure and weight). Those who, when they have to give by measure or weight to men, give less than due. Do they think that they will be resurrected (for reckoning)on a Great Day. The Day when mankind will stand before the Lord (mankind, Jinn and all that exist)”. (Al-Muthaffifiin: 1-6).

For honest businessman, the Prophet (PBUH) gave good news as stated in his saying,

“Honest and cridible businessman will be Prophets, Honest man, those who were martyred in war, and pious men 9in the paradise)” (Reported by Imam tirmidzi).

The value of siddiq besides having meaning of honest also means resolute in all conditions, wholeheartedness as well as emotionally balanced.

2. Creative, brave, and self-confidence. These three things new business opportunities, prospective, and future oriented, but remain cared with the principle of reality. All this can only be done if a businessman has self-confideence and bravery or courage to suffer different risk.

This character becomes an amalgamation of both amanah and fathanah that are often translated into the values of business and responsible management, transparent, on time, and has vision of management, briliant manager and leader, aware with product and service, as well as continuous leaarning.

3. Tablig, that is able to communicate properly. This term is also transleted into the language of management as flexible, job description, delegation of authority, team work, responsive, coordination, control, and supervision.

4. Istiqamah, that is continuosly presenting and implementing the above values although obstacles and temptations are there. Only by istiqamah and mujahadah, prospective business opportunities widly open.

“As for those strive hard in Us we will surely guide them to Our paths. And verily, Allah is with the Muhsiniin (goods-doers)”. (al-Ankabuut: 69)

“Verily, those who say: “Our lord is Allah, “and thereafter stand firm, on them shall be no fear, nor shall they grieve”. (Al-Ahqaaf: 13).

Rasulullah Bussiness Strategic

Not only being The Messenger of Allah, Muhammad SAW was also a great businessman. He practices all the good deeds in his everyday business, and he has his own strategies and techniques when dealing with customers. The business strategies are based on four main aspects (4Ps), which is products, price, place and promotion. Prophet Muhammad SAW also applied well manners and ethics in his business such as honesty, awareness about significance social business activity and friendly.

The success of the Prophet Muhammad was able to generate business without leave, ignoring or without making compromises with the values of honesty, fairness, and trust. The strategy also appeared as a reflection of his four main properties that Siddiq, Amanah, the Tabligh and Fathonah.

Prophet starting business without capital and without having connections. In such circumstances the Prophet Muhammad started his business with a trade rather than the production. In the hadith mentioned that there are 10 sources of income, 9 of them are trading. The essence of trade, according to Ibn Khaldun is knowing where to buy a cheap and sell expensive. Indeed, he joined his uncle Abu Talib but Abu Talib was not a conglomerate, but as a trader with a very limited resource. So from this condition the Prophet started his business with a trade. Actually before this, the first apostle to do is beat yourself (Mujahadah). In business terms this is called the penetrating mental blocking. In a relatively young age, 12 years old, he no longer has the mental blocking.
Rasul SAW began to enter production sector while in Medina. The climate of Medina when it is rigged scales. Then the Prophet asked for a little overestimates instead. Although small margin per transaction edge large volume sales. So that the prophet could eventually dominate the market. The lesson we can learn is that the Prophet did not reply cheating with cheating. In other words, faced with a charity scam.
Business tactics he always keeps the value of honesty but wrapped with ingenuity (fathonah).
Case of Bilal, who will swap the dates are good with the bad was not approved by the Prophet. This indicates that the apostle knew very well for each quality of goods there is supply and demand.
Prophet Muhammad sells goods with quality respectively.
In the Messenger investments tend not to make loans, but take it from cumulative profit.
In business, the prophet prioritizes debt payments to the capital of the playback. But more priorities again that the salaries of employees.

Still with regard to the Prophet Muhammad in an effort to build trust in business and muamalah, according to Syafi’i Antonio’s suggests that :

First, Muhammad interpersonal relationship building is very impressive no matter where he is. Some attitudes are important, among others, faces smiling and radiating friendship. He always showed a focus of attention to anyone who asked or invited to speak. Even in a moment, the Prophet was able to remember the name of the partner and the past he encountered. Muhammad was able to lift the atmosphere to be cheerful and encouraging attitude of mutual support between people so as to create conditions for optimism despite the lack paced situations.

Second, Muhammad was able to explain all the differences in perspective and appreciate these differences. Slowly but surely, he is able to take them to see a different view from the other side, and appreciate the diverse perceptions. In other words, he can direct his debate opponent without noticeably positive and reassuring to the desired target.

Third, Muhammad was able to create certainty, not just a wishful thinking normative. He shows respect for the time and is not easy closeout appointment, show a willingness to sacrifice, and not only promote self-interest. Together Muhammad Saw, people feel secure certainty of his future, increasing his sense of certainty. In an age of uncertainty and develop an atmosphere of mutual betrayal, the presence of a figure who can be trusted and relied upon to be the desire.

Thus in the attitudes and behavior of the Prophet in building and accelerate the growth of the trust of consumers, business partners, as well as a wide audience.

The principles built by prophet Muhammad (PBUH) becoand strategies exemplified by the Prophet (PBUH) if benefit and blessing are to be taken into consideration altogether. But, discipline and belief are needed for applying them since there are of course obstacles and temptations.

“O, you who believe! Take care of your own selves. If you follow the guidance and forbit what is wrong no hurt can come t you from those who are in error. The return of you all is to Allah, then he will inform you about that of you used to do”. (Al Maa’idh:105)

CONCLUSION

Globalization will help the country to boost their financial, economical, societal status in the meantime it can destroy the moral values of the people influenced by the western motives. Therefore, Muslim countries should be very conscious about the globalization and manage it properly with the accordance with the taqwa paradigm. If we can embrace taqwa in our decision making then globalization will be very beneficial for the people by offers spiritual dimension to educate and nurture people to be ethical and influential in leading the globalization throughout the world.
Globalization is like two blades. When we are able to adapt to it reaching other parts of the world to be very easy, cheap and quick like folding space and time. But when we are not able to adapt to it so we can curl globalization and loss of identity as a Muslim. Worse still when getting desperate because they cannot adapt to globalization and then we create a movement against globalization to emerge extremism.
This is certainly contrary to the commands of Allah in al Hujurat 13. Then the most appropriate way to deal with the globalization of the authors is to adapt and provide its own color that is part of globalization itself so that the color can counteract secularism in value brought about by the globalization of the American and other western countries.
Rasulullah SAW was known as a smart business man (fathanah) honest (siddiq) and of high integrity (amanah). These three characters are among the modern business ethics.
The priciples built by the Prophet Muhammas (PBUH) become universal and unrestricted by space and time. That becomes a certainty for Muslim businessman to implement principles and strategies exemplified by the Prophet (PBUH) if benefit and blessing are to be taken into consideration altogether.