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Nowadays, the information is becoming more available and everyone can learn interesting things about what is occurring around the globe quickly owing to the improved means of communication. With scientific, technological advancements, refinement and health that human beings achieved, there are big pressing challenges facing the world, in particular the Muslim world. Repressions, violence, poverty, war, diseases and violations of human rights are among the widespread problems of today. The world nations, including Western and Muslim countries, as well as many others usually have the same problems. The Muslim world has faced unprecedented challenges caused by the policy of the imperialist west in the beginning of the twentieth century. The majority of the Muslim nation-states were either dominated or grabbed by the brutal forces, well-equipped with the intellectual backup and sophisticated weapons (Rafiabadi, 2007). Islam faces critical challenges that bring immense tensions within Islam and from the wider world. One can misguide or ignore the common criticism and attitude towards the outside world considering them hostile, but the tension within Islam and the Muslim world should be properly and adequately confronted.
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The Muslim world is facing almost the same issues as the rest of the world, namely regional divisions, dictatorship, war, inadequate healthcare, illiteracy, lack of progress and political transparency, violation of people’s rights and ethnic conflicts. Illiteracy is the greatest challenge for most of the Muslim countries. Individuals view these problems as interconnected. The absence of literacy results in the lack of human development. Lack of development, in turn, leads to lack of progress and emergence of dictatorship. It results in the absence of political transparency causing power struggles, ethnic conflicts and regional divisions. Such aliments characterize most of the Muslim nations. People may raise the question of why the Muslims are excelled by their Western counterparts. Unless individuals know the world history, the facts about Mulim leaders’ lives, as well as the diversity between Islam and other cultures, it is still hard to realize why the Muslim countries are less developed as those of the Western world. The opponents of Islam usually blame the monotheistic religion as the cause of the Muslims’ backwardness. Although, the reality is different since Islam is described as the religion of innovation, advancement and development. It is a religion of civilization, generations and locations. It is a human way of life.
Unemployment of millions of citizens, unbalanced development and rapid urbanization should be quickly addressed by the nation and individual communities and become the social force of international Islam (Haeri, 1993). Significant disparities in the wealth and income distribution between the Muslim communities are evident. However, since a rational redistribution does not occur in the Muslim societies, it is unlikely to occur to any large extent between various communities. Unequal opportunity and economic frustration are fertile ground for dissent and protests among population. Equally important is the fact that most Muslim governments are not able to withstand the demands of general education.
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Individuals usually regard the government as their main enemy, while authorities also consider their own citizens as enemies. Therefore, the government chooses not to allow the emergence of any political party other than the ruling one. Deprivation of such fundamental human rights as participation in political life, freedom of free enterprise, speech, totalitarian dictatorship, as well as corruption has become the common practice of Muslim authorities. As a result, citizens see the government’s property as one that was stolen from them. People often rob hospital and school equipment due to resentment against the government.
Own rhetoric challenges political Islam. The self-critical message is to live according to its own principles and standards it recognizes, avoid excesses committed by authorities and Islamic movements, take responsibility for the failure of Muslim communities and not just blame the Western world for all the issues (Esposito, 1999).
The fundamental question is how to treat the minority under the Islamic government and the behavior of the Muslim minority in other nation-states. Currently, the political Islamic ideology cannot maintain a pluralist society consisted of Muslims and non-Muslims (Vatikiotis, 1991). It is not just a matter of tolerance. It involves reality and recognition of unqualified equality and civil rights of people of all faiths, regardless of whether they are man or woman. The impact and roles of the media, trade unions and political dissent in the Muslim world should be carefully reconsidered together with other significant social and legal issues. Equilibrium can be achieved between the legitimate individuals’ and the public’s legitimate demands.
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Consequently, when authorities and citizens do not cooperate in running their activities, dishonesty and absence of progress become the ordinary things for these countries. It results in poor human development that can be measured by the following indicators: income, life expectancy at birth and literacy. Most of the Muslim nation-states fall in the middle or bottom of the list due to such indicators. Many Islamic countries now encounter with foreign conspiracies and threats, and they are also burdened by the problems emerging from the internal disagreements.
It is imperative for every Muslim country to engage in a thorough evaluation of its position and capabilities. After assessing external environment, it is necessary to adopt appropriate policy and reach political solidarity and consolidation of all its resources, and, thus, ensure effective participation in the international process of decision-making. When relying on interests, negotiations, principles and common legacy, it is essential to unite viewpoints in all spheres, and, afterwards, generate a chain of well-connected possibilities complementing through adequate using of capabilities.
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