A Muslim Critique of Fukuyama and Huntington

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 A Muslim Evaluate of Fukuyama and Huntington Essay

A Muslim Critique of Fukuyama and Huntington

By Ibn Yasin Launch Both Fukuyama's hypothesis from the ‘End of History' and Huntington's hypothesis of the ‘Clash of Civilisations' is reviewed below regarding their deficiency of usefulness in understanding the aspirations of Muslims in the modern world.

The final of History In the hypothesis to prove that the only system that will survive ahead6171 is European liberalism, Fukuyama dismisses Islam and Muslims by looking on the global Islamic revival motion as ‘fundamentalist' and thus having no appeal in the modern world since it has little to offer non-Muslims and as a result of Islam's ‘restrictions on particular forms of economic behaviour'. you By dismissing the aspirations of countless Muslims globally who look at their own background sacred scriptures for answers to the challenges posed by modern quality and the numerous ways in which Muslims from different countries, disciplines and amounts of religious try out have taken on to look for solutions and directions for their daily living, Fukuyama would not see the forest for the trees. The Muslims are portrayed like a monolithic community acting and reacting in a single way, while the reality is considerably removed from this kind of very deceptive and misconception. 2 This shows a deep insufficient understanding to Islam and what it has to offer to the globe today. That fails to we appreciate the fact that Islamic tradition provides principles that offer alternatives to Western liberalism while not rejecting everything Traditional western or modern day, be it inside the fields of politics, economics, finance and civilisation. three or more It is the case that Islam restricts particular forms of economic behaviour yet this is true for all capitalist economies as monopolistic behaviour, insider trading, selling price fixing, racketeering, securities fraudulence, embezzlement, bankruptcy fraud, Ponzi schemes, and many others are all illegitimate and take significant fees and penalties for individuals as well as for corporations. In Islam, economical development guidelines focus on the ‘real requires of a gentle society and a just economy', that this Western tolerante capitalist unit has not been capable of achieve. The Islamic version caters for human needs by a material, social, meaningful and psychic level since in Islam economic advancement is a ‘value-oriented activity, devoted to the optimization of man

1 2

Francis Fukuyama, ‘The End of History', Quadrant, August 1989, pp. 15-25. rd John L. Esposito, The Islamic Danger: Myth or Reality?, a few edn, Nyc, 1999, pp. 284-289. several Seyyed Hossein Nasr, Islam: Religion, Record, and Civilisation, New York, 2003, pp. 173-186.

well-being in most these proportions. '4 It not only benefits Muslims but also nonMuslims, just as Islamic principles have benefited humankind in the past, actually in non-Muslim countries like Spain and India. Fukuyama also is convinced that only Traditional western liberalism ‘will continue to control world politics' because ‘time is quietly of modernity', it will in the end become the only successful system in the world. Yet , his analysis of Islam is only aimed at what he calls ‘radical Islam', which means those who entirely reject modern quality, as well as people who sympathise with them, i. e. nearly all Muslims. a few Islam as an economic, political, social, economic climate and just one way of life offers inbuilt systems to adapt to different changing circumstances and conditions to be able to guide Muslims to alternatives and answers on almost all matters in relation to human existence that will profit humankind. 6 As such Islam will continue to challenge its status of any kind of system which will claims superiority over it. Islam concedes that there will be instances in history if the Islamic unit will not be the dominant program, however it still asserts that it must be the best system for mankind at all times. several In time, Muslims will be able to really realise their very own aspirations of developing an Islamic construction for governmental policies and very good governance in order to play a far more active component in their lives...

Bibliography: Primary Sources Fukuyama, Francis ‘The End of History', Installment, August 1989, pp. 15-25. Fukuyama, Francis ‘The Western has won', The Guardian, 11 August, 2001, (unpaginated), http://www.guardian.co.uk/world/2001/oct/11/afghanistan.terrorism30, accessed 27 March 2010. Huntington, Samuel S. ‘The Conflict of Civilisations? ', International Affairs, 73, 1993, pp. 22-49. Second Sources Ahmad, Khurshid Islam: Its Which means and Communication, London, The Islamic Foundation, 1980. Esposito, John M. The Islamic Threat: Myth or Fact?, 3rd edn, New York, 1999. Gauhar, Altaf (ed. ) The Challenge of Islam, Greater london, Islamic Council of The european countries, 1978. Nasr, Seyyed Hossein The Heart of Islam: Enduring Ideals of Mankind, New York, Harper Collins, 2002. Nasr, Seyyed Hossein Islam: Religion, Background, and World, New York, Harper Collins, the year 2003. Ramadan, Tariq Islam, the West as well as the Challenges of Modernity, Leicester, The Islamic Foundation, 2001. Qureshi, Emran and Provides, Michael A. (eds. ) The New Crusades: Constructing the Muslim Opponent, New York, Columbia University Press, 2003.