CURRENT SOCIAL, MORAL AND POLITICAL CHALLENGES OF MUSLIMS AND THEIR SOLUTIONS WITH IN THE LIGHT OF HADITH

 1. GLOBALIZATION

Today’s ‘globalization’ is different, primarily due to the speed with which it's happening. it's driven by new sorts of connectivity, like the web and therefore the global media. In fact, in every sphere of life, the 20 th century has brought rapid changes to the planet, especially this globalization process involved within the geographical extension of economic activities generally and therefore the functional integration of internationally dispersed activities especially. Consequently, the degree of interdependence and interconnection within the planet economy has increased dramatically.

Joseph Stiglitz, winner of the Nobel prize for Economics in 2001, worked as Chairman of President Clinton’s Council of Economic Advisors and later as Senior vice chairman of the planet Bank. He (2002, ix) said:

“‘While i used to be at the planet Bank, I saw firsthand the devastating effect that globalization can wear developing countries, and particularly the poor within those counties.”

Globalization today isn't working for several of the world’s poor. it's not working for much of the environment. it's not working for the steadiness of the worldwide economy.

The current state of the Muslim World can best be described within the words of AbūSulaymān, over one and half decades ago, he said: “Internally weak, relatively backward, frustrated, conflict-ridden, affected by internal tensions, and sometimes controlled and abused by foreign powers, the Muslim World is during a state of crisis. …”.

SOLUTION

1. The key to the success of this whole programme lies with economic motives

2. It is, therefore, necessary that these countries seek to encourage the promotion of mutual trade through institutions like the OIC and therefore the Islamic Development Bank. This increase in cooperation will cause an extra promotion of mutual confidence within the whole Muslim World

3. The step by step nature of this development programme will enable them to unravel their problems without external interference.

2. EDUCATION 

This is one among the most challenges, which may be a psychological one. If you're within the

field of education, handling Muslims today  and also handling the guy non-Muslim citizens and “the Western world,” so to talk – is additionally to say: at one point, if

you enter into a dialogue – a dialogue is to concentrate, it’s not only to ask questions.

It’s to concentrate.

Many people enter into a dialogue with Muslims with an inventory of questions. They

have this… this… this… this… to ask. and really often they're media covered

 It’s always an attitude which is putting psychological pressure, and that we call it dialogue. and really often also we Come to the Muslims who think like we expect, and that we call it a dialogue.

3. MODERN SOCIETY

There is another challenge which is coming within the times. Everyone who has values; a conscience or a faith, or spirituality. if you're a Christian; or a Jew; or a Buddhist; or Hindu, you'll know what I’m talking about. In our time and what we call “modern society”, fairly often we are hooked in to consumerism – buying; having. And once we discuss Islam; once we speak about religion; once we discuss spirituality, one among the most challenges isn't what you're getting to have, but what you're getting to be. It’s About the spiritual teaching.

SOLUTION

It’s something that I know; something that I understand; something that he sent

back to me as a mirror: attempt to come to your religion not only with practices

without meaning but meaning embodied into practices; a challenge of our time.

These are things that, once I speak like this, I feel that this is often the universal

message that we are all sharing. And this is often why, by talking about the challenges

of being a Muslim within the times, these are an equivalent challenges that we

are all facing, if only we glance at the truth of things and therefore the deep understandings

of the essence of spirituality and religion.

4. CRITICAL THINKING

The one challenge here is critical thinking. You believe text but you ought to be ready to question. you ought to be ready to ask questions; to be critical together with your scholars. there's excellent news here. Muslims living within the West, with their education, are asking more questions and being far more engaged during this. This is something which is extremely interesting. you've got a replacement leadership of Muslims within the West and also in Africa. I met students within the Middle East, in Africa; they're coming with more critical thinking, and that they want to know. Because the only way for you to know is to ask questions, it’s not only to repeat what was said. So it’s important here to urge this intellectual commitment of Muslims today: questioning the text; having the ability to question the scholars; having the ability to come to an understanding.

SOLUTION

Don’t only imitate, understand what you think. It’s a wedding between a deep

faith and a critical mind. The more you're critical, the deeper your faith are going to be.

Don’t confuse a superficial mind with a deep faith. It might be that your faith is

superficial and your mind, absent – which is usually what we get on the

ground. So it’s really to push therein direction. It’s really to ask ordinary Muslims

to be far more involved in critical thinking and, within the name of their faith, to

be ready to question.