Table of Contents Intruduction

Effective elements of globalization¹⁰
The delusion of borders and facilitation of transmission of the things from one point to another spot of the globe are the main effective elements of globalization which have the following two outcomes:

1. 
   Development and diversity of mass media;
   
2. 
   Expansion and maturity of means of transportation.
   

On the one hand information is exchanged faster and with a better quality, extensiveness, and deepness than the in past and on the other people travel faster than before and this acceleration of the pace of information exchange or travel is the main element for promotion of international acquaintance and knowledge of other cultures in an inevitable process of selecting and accepting the best of them. Nothing can prevent this global process of multilateral relations, understanding and interaction.

Advantages and consequences of globalization
The questions that come to the fore are: Is globalization really inevitable? Is it overall useful or harmful?

The answer to the first question was given by stating that the process becomes increasingly inevitable at a time when geographically separated points are getting closer to each other. The Mass media connect the people and it is easier than ever to travel around the world. Why then should the process be halted? We should bear in mind, however, that the passage of time and developments will never stop.

The only evitable process is blind surrendering to the global wave, or wholesale giving in to the roaring waves of propaganda and mottoes.
Globalizing should not necessarily be carried out by unilaterally by global hegemony, but it is our duty not to completely give in to its global waves and then not to remain as a passive and backward element to accept all its consequences.
As mentioned above, we are not limited to our Islamic territory but as insisted by the Quran, we should act universally. The Quran does not regard ethnical or regional differences as real separators; hence they cannot block the possibility of a brotherly life among all human beings people under the protection of Islam. It has nominated Muslims as standard-bearers of globalizing process to lead it on the basis of their credible culture.

With regard to the second question, at least four advantages could be mentioned here:

First, cheaper and up-to-date scientific learning.

Second, faster production with lower costs. Today the commodities and discoveries are introduced through the Internet sites; the parallel methods are diminishing and people do not wastes their time in trial and error methods or testing the unsuccessful approaches examined by others.

Third and the most important advantage is the emergence of a reversed globalization process which emerged during early 1990s and changed the previous one-way approach of globalization to make it a many-way road. The West with its more sophisticated communication facilities had dominated the world of mass media and East was merely the consumer of their products. But the time has changed and now we have thousands of Muslim-managed Internet sites which enable them to easily express their beliefs. Anyone who has something to say can today globally express his ideas in the field of culture or in any other field.
The forth advantage of globalization is the possibility of connecting the people abroad to their respective homelands. In the past, those who used to leave their country for education in the West were disconnected from their homelands and the possibility of their alienation (losing their identity) was high. But the development of means of communications is increasingly fading the danger of such self-alienation. The concept of time and space is changing so that there is no more need for geographical proximity to save the national identity.
Consequences of Globalization

Since the current self-styled leaders of globalization are the leaders of the developed industrial countries which have a 400-year record of hegemony, the process leaded by such claimants could have the following awkward consequences:

1. 
   The first problem is that they are presenting their culture as the superior culture and then expand it throughout the world and therefore they impose their culture on the world. In economic areas, they are presenting their cultural products on the side of their culture: "Mc Donalds is not only selling hamburgers but also promotes the culture of Mc Donaldism". (Velayati)
   
2. 
   They try to control the global economy and thus through the control of this critical jugular vein of the nations, they can paralyze or overthrow the political systems or make them move in line with their own will. Some theorists maintain that the dangers and consequences of economic globalization have showed themselves very quickly. The economic consequences of globalization are apparent in Brazil which experienced an deadly economic crisis or economic fall. Through the economic globalization the West through a paralyzing approach will make the Third World beg for its bread and butter. The gap between the poor and the rich has increased with an unprecedented pace which is the result of the same approach.
   
3. 
   As mentioned above, the globalization process could produce negative consequences in politics as well, which would be the growth of the Western influence all over the globe. This is what we just witness: due to this very reason the United States tried impose a unilateral world order in the aftermath of the collapse of the Soviet Union and tried to disintegrate some oil producing states to use them in favor of the West and.
   
4. 
   The crisis of identity is another consequence of the process of globalization. While the proximity and understanding among nations are the positive effects of the globalization, the fading away of identities due to blind enchantment and imitation of the culture of the developed countries is the corresponding negative result. Even the national language is gradually fading away along with other elements of nationality, which is observable in some imitating nations.
   
5. 
   The main threat globalization poses to the developing nations is the pressure exerted on the religion and local beliefs. Religion and spiritualities are pressured by secularism and relativism during the globalization and globalizing processes. Secularism maintains that religion should not be effective in social affairs and the religious "commandment of good and prohibition of evil" should not intervene in social effect. Basically, secularism rejects idealism and utopianism which could be Islam or any other religion. Even it does not allow Marxism to set political orientations. On the basis of secularism, the government is basically separate from idea, especially from religion which is believed by secularism to be pure accidental, stemming from local customs and traditions. Moreover it rejects its revelational nature and therefore maintains that it should affect the issues that are related to real life.
   

How to face the impediments?

Now we should look for solutions to face the impediments and negative consequences of the globalization (since it is inevitable).

We should find the solution before the crisis takes place, since prevention of the problem is surely easier and more effective than treatment after the crisis has posed its deep effects. As in agriculture the impediments should be dealt with before they have attacked the farm.
The Islamic society has insisted on its international mission since it was the standard-bearer of the world. Today that it has lost its position, it is not late to resume the duty and take back the position that had been taken by others. We would benefit whenever we halt the loss. We should initiate and revive our dignity based on the rich and powerful Islamic sources to first and foremost regain our self-reliance. Necessity turns lions into foxes.

Islamic society could resume its independency and prevent harms through effective steps to promote its agriculture and industry.

Imam Ali (PBUH) has warned us since the early days of Islam: "Swear by Allah be careful that others may not go ahead of you in practicing the Quranic teachings."
He warns us not to lag behind others in observing the Quranic teachings.

The Quran had definitely ordered the Islamic society to lead the nations and globalizing, but due to their negligence others took the opportunity and used it for their hegemony.

Globalization from the Viewpoints of Prophets

There are certain goals behind every human-made phenomenon which are pursued by the initiators. Thus it depends on intentions of the initiator. Hence the phenomenon may have a humanitarian objective or just hegemonic or expansionist or any other goals.

The above mentioned negative consequences and impediments do not certainly stem from humanistic and good intentions, especially the process that has been initiated by the self-style leaders of globalizing which is still going so does not have good intentions. However, all the divine religions, Islam in particular, have mere humanistic goals, which have no negative consequences.

A cursory look at the conversation between Rostam Farokhzad, (the Iranian commander and warrior) with the representative of Muslims in Gadesia occasion may give us some hint in this regard:

Rostam asked the Arab commander, Zohreh, to negotiate with him and requested him make peace.

Zohreh said: Contrary to others we have not come after worldly materials. As you reminded us, we were ignorant people until God sent his Prophet (PBUH) to call on us and we accepted his call. God has promised the Muslims to grant victory to them victory. Whosoever embraces Islam shall be dignified and whoever rejects the divine call shall be degraded and humiliated. Islam tries to encourage all human beings to worship their Creator. All human beings are the children of Adam and Eve. Hence they are brothers and sisters who are the descendants of the same parents.

Rostam said: It is great religion!

Then he said: What will you do we embrace your religion? Will you go back?

Zohreh said: Yes. Swear by God that we are the best of nations and seek the best for all other nations. Then we are all brothers and sisters.

Rostam returned and negotiated the matter with other commanders, but they did not respect his suggestion. Then he sent a message to the Commander of the Muslim, Sa'ad Waggas, to send a representative for negotiations.

Sa'ad sent Rabei bin Aamer, Rostam asked him: What is your intention of coming here?

Rabei said: A divine incentive has brought us here. It is He who has made us responsible to guide the nations toward salvation and felicitation from their hard life. Guide the nations toward Islamic justice from the prevailing injustice imposed by religions and cults. So we will not disturb those who accept our guidance. If so we will return and leave their lands and properties to themselves. (See Ibn Kathir, 1991, PP. 426-463)

Hence there are many differences between the prophetic worldview and that of the current self-style leaders of globalization.
An Assessment of the Notion of Religious Globalizing
The globalizing which is originated in the worldviews of great global reformist theorists is also the main goal of all prophets and great religions that is particularly emphasized on by Islam and the holy Quran:

"Blessed in the one Who has sent down the Standard to His servants so he may [act as] a warner for [everyone in] the Universe." (25: 1)

"We have not sent you [Muhammad] except as a news-bearer and warner to every single human being…" (34: 28)

The main goal of all the prophets and global reformists is to reform the great human society. The reformation of any particular nation requires the reformation of the main body of the human community, for it is impossible to cure one part of the body when other part still remain sick because soon the illness of the uncured parts will reach the treated part and make it sick again. Also it is impossible to amend one aspect of the society unless all aspects are dealt with equally. For instance, it not possible to bring about some reforms in agricultural sector, so long as the economic and even political, social, and scientific aspects are left untreated. Also the reformation of any particular social class is impossible when other classes are neglected. The issue of transmission is one of the main problems of the society.

The late Seyyed Jamal ul Din Asadabadi said:

"In order to know the dominating culture of any nation, it is enough to know one social class since all members (people and classes of the society) are one and the same thing.

The holy Quran states:

"Thus we have set you up as a moderate nation so you may act as witnesses for mankind, even as the messenger is a witness for you…" (2: 143)

The Islamic nation is duty-bound to supervise all human beings and struggle for the development and progress of all nations in order to discharge their duty as delegated to them by the Prophet (PBUH) of Islam.
It is clearly expressed in the above verse that globalizing is the greatest duty of Islamic nation for which they should struggle with all their strength (and facilities and divine blessings) to reform the human society all over the glob. However we should be aware of the fact that globalizing is always associated with imposition of some cultures. Any nation which rises to globalize and lead other nations will try to accomplish the issue through imposing its culture over other nations because it argues that its culture is superior to others.
As mentioned above the nations which rise to lead the globalization are those who maintain that their culture is richer and more useful for other nations. The same superiority has caused them to rise for the leadership. All these prerequisites are present in Islam:

"He is the one Who has sent His messenger with guidance and the True Religions so He may have it prevail over all (other) religions, God suffices as a Witness!" (48: 28)

The above verse emphasizes on the cultural superiority of Islam to clarify the praiseworthiness of Islam over all other cultures. Of course, it depends on capabilities of Muslims how to demonstrate the superiorities of their culture for others.
Universality of Islam

The emergence of the Islamic Revolution created the necessary situation for the universal principles and rules of Islam to once again seriously reappear in the social arena of the universe to present its principles to humankind and call them to act upon these principles and thus pave the way for “virtuous deeds” so that the “virtuous life” promised by the Quran may be materialized.

It would not be an exaggeration to state that that the most comprehensive universal principles of Islam are given in the verse 13 of chapter Hojorat. (See: Indisheh-e Howzeh, Vol. 40, P. 21)
The main points of the said verse are:

First, the verse does not address any particular nation, people, belief, or religion. In fact the Quran tries to equally address al human beings to show them that they all are blessed with an essence called humanity which is very valuable with their Creator.

In the light of what has been said above, it is clear now that the Muslims face a very important test: How can the Muslims apply the divine gift of the Quranic lessons and the divine message of Islamic justice, mercy, brotherhood, and patience not only in their own lives but also express them in form of a global ideal to reform the lives of the depressed and oppressed peoples in the world which is full of injustice and cruelty and also to realize the pure life for the entire humankind as promised by the holy Quran:

"If the townfolk had (only) believed and done their duty, we would have showered blessings from heaven and Earth on Them…" (7: 96)

Whenever the faith and devotion (commitment to human duties) spreads across the world and the people observe their limits and the divine limits, the divine blessings shall permeate the world. If Muslims guide the people towards this truth, they will assume the leadership of humane globalizing and discharge their divine duty vis-à-vis their Lord and fellow creates.

Second, God has attributed the creation of man to Himself and has breathed His soul onto man to remind us that we have His soul inside ourselves and thus should behave on the basis of divine solidarity. Since man is dependent on God, he should not fear any problem or obstacle in his journey towards his salvation and felicity.

Third, all human beings are the children of the parents despite their differences in appearance, color, or behavior. Thus they are brothers and sisters.
Fourth, the differences in appearance and the way we live, which has divided the humans into separate tribes and groups, should not cause disunity and gap among human beings, instead we should unite on our valuable common origin to be able to be most helpful for each other.
Fifth, the Quran considers dignity, modesty, and rendering service to others as well as commitment to humane duties (virtue) the main criteria for superiority. At the same time it has dismissed all materialistic advantages thus preparing a solid foundation for social justice on earth. Hence the Muslims have no excuse to adopt a passive role vis-à-vis the phenomenon of globalization. Indeed, technological advances and progress in the field of communication are good grounds for the Muslims not to evade an active role in this field. On the other hand the determination of capitalism to impose its culture on the world should not stop us from preaching and propagating the universal Islamic truths and principles, which will deprive the humans from this truth. This would be a clear injustice and a breach of the promise we have made to our Lord regarding the divine trust entrusted on us. Therefore, we announce expressively: Oh Muslims! Do not fear and hurry up to support God:

"If you support God, He will support you and steady your footsteps." (47: 7)

It should be borne in mind that faith, particularly the comprehensive faiths which claim to be able to fulfill all principal human needs, such as Islam that has proposed certain viewpoints for different aspects of Muslims’ life – including the social, individual, political, economic aspects of their life and even their social interactions and international and political relations with the Muslims and non-Muslims – is considered the “source and reference of power”. Thus paying attention to the religious messages and their compatibility with human needs as well as the popularity of these messages play an important role in preparing the grounds for the spread of religion in the international community.
Those should fear the globalization and adopt a passive role against it who are concerned to be destroyed and do not have the power to confront the phenomenon let alone dominate this process. For example, today Christianity does not offer anything against this wave and has adopted a passive role in the face of all new phenomena. Nevertheless, the danger has been felt even by the Christian leaders. Pope John Paul II the late leader of the world Catholics dismissed the globalization, terming it a “wild phenomenon”:

"Globalizing is a wild and aggressive phenomenon which is only in the interest of the speculators and should be confronted." (Jomhuri Islami, July 2001)

Principles and Foundations of Universality of Islam

The only religion that can considered universal in the era of globalization is Islam, for it has all the necessary elements for globalization. Thus the only pure and intact (unfalsified) religion which can take the globalized man to the promised destination with new insight in the era of globalization and also the only religion that remove man's negligence is Islam. The roots of Islam lie in human's nature and it can fulfill man's natural, social and international needs.

A researcher states: Globalization means universalization of belief in one principle, one ultimate value, and belief in the truth of the truths, that is, belief in the fact that our wisdom reason need a base for rational functioning. Religion will once again prevail across the world and this is impossible except through genuine Abrahamic religions and teachings of the prophets.
Explaining the reasons for the eternality of Islam, Motahari states:

"The difference between the mission of Prophet Mohammad from those of other prophets is that is a law, not a program; it is the constitution of mankind. It is not specific to fundamentalists, leftist or rightist group. Islam is a complete, all-encompassing, comprehensive and balanced plan which encompasses all aspects of human life – general and particular.

A glance at the fundamental would make it clear that Islam is the only dynamic religion capable of creating universal relations and sufficiently capable of successfully putting all these ups and down of this difficult era behind:

1. 
   Primordial nature (fitra). One of the concepts in Islam that is not confined to any particular time or space is the primordial nature. In fact one of the features of universal, all-encompassing religion is its coordination or compatibility with the human nature. If Islam is to have its message for all eras and times, it should be compatible with the human nature, for it is the human primordial nature that is unaltered throughout human life. Human commonalities have their roots in their natural aspects. The human beings of all eras find commonalities in their primordial nature. Humanity depends on the nature of human beings and nature is the basis of man's need to eternal principles. Islam is a natural religion, meaning that its principles are compatible with man's nature. This is one of the reasons for the eternality of Islam.
   

"So keep your face set enquiringly towards the [true] religions, God's natural handiwork along which lines He has patterned mankind. There is no way to alter God's creation. That is the correct religion, though most men do not realize it." (30: 30)
This concept prevails in all times and spaces and has a spontaneous mechanism and dynamism in all times. In fact the primordial nature is the color of God which has existed in all times and will not fade away due to any change in time and space. Islam is a natural religion in its principles and thus emphasizes on the natural aspect of human beings. This doctrine will remain in place during the globalization era.

B. Flexibility of religious doctrines in Islam. One of the characteristic features of the Islamic doctrines is their dynamism and eternality and the fact that they enjoy epistemological flexibility and development based on the requirements of time and space.

Islam, specially in Shia beliefs, has many flexible doctrines that are mainly the results of individual inference (ijtihad), which has in turn created a the flexibility of the religion. A religion can be eternal and can have something to say for all eras that has taken the requirements of every era into consideration and proposed suitable answer to them based on those eternal and natural principles.
Most Islamic thinkers maintain that through critical, rational approach, dynamic beliefs and dynamic understanding of the requirements of time and space, it is possible to preserve the essence of religion during the time of global unification. It is also possible to stabilize the beliefs of Muslims based on this rational principle. A religion will not be eternal and universal if it only proposes fixed decrees and doctrines without considering the specifications of each era into account. Such a religion will only fit the time and space of its appearance and emergence.

Sadr considers individual inference necessary for understanding of Islamic belief system to help us in principles and peripherals so that Islam is offered in accordance with the true needs of the time.

He maintains that religion is dynamic and compatible with requirements of time:

"Islam in its essence has a live belief, complete system for life, and a specific method for education and thinking."

And also states:

"Islam is capable of managing man's life and has its own dynamic plans and programs which are compatible for all times."

Thus if the Islamic thinkers properly understand the flexibility and rationality of these religious beliefs, these theories and beliefs can provide many of human needs in the era of globalization. The rationality of Islamic beliefs grants to them a special flexibility and prepares them for any era, for rational ideas do not become obsolete!

Of course it should be borne in mind that religion should have some fixed principles to preserve its eternality through centuries and eras.

3. 
   Individual inference and requirements of time and space. We mentioned above that individual inference is flexible and compatible with the requirements of time and space and can fulfill the day-to-day needs of human beings in all times and eras.
   

Some theorists and scholars maintain that some ideas fade away with the passage of time and require revision and amendment. The principle of individual inference in Shiism plays a key role in this regard. Through a rational and flexible attitude toward the requirements of each era, the religious commandments become compatible with the requirements of each era. Hence in various eras the principle of individual inference can solve lots of problems and remove the deadlocks. Hence Shiism has more elements of the globalization process compared to other Islamic schools of thought, which is discussed below: