of Research Paper to be presented in
March 28-29, 2011 at
Department of Islamic Thought & Civilization University of Management & Technology

Islamist Movement at Crossroads: The Choice between Ideology  and Context‐driven Approach to Politics: Case Study on the  Hashemite Kingdom of Jordon
Dr László Csicsmann Vice Dean, International Affairs, Faculty of Social Sciences Institute for International Studies, Corvinus University of Budapest, Hungry
Abstract
The aim of the paper is to analyse the ongoing transformation process within the Islamist movements using the example of the moderate Islamic Action Front party in Jordan. The dilemma of participation in the 2010 general elections raised tensions between the Muslim Brotherhood in Jordan and its political wing, the Islamic Action Front, and between doves and hawks of the same organizations. Internal debate on the future has started recently between different generations within the Islamist movement in Jordan. The research is based on the author’s recent field experience in Jordan (April–July 2010, Andrew W. Mellon Fellowship at the American Center of Oriental Research, Amman, Jordan). The author also conducted research in Syria, Lebanon, Palestine and Egypt, where several interviews were carried out with leading and lower level Islamist politicians. The dynamic changes within Islamic Action Front Party in Jordan and its relation with the regime has been used as reference point. The main question of the research was about how the changing political and regional context shapes decisions of Islamist with a special attention to the acceptance of democratic values and human rights, political participation, and the meaning of Islamic values in the 21 st century, possible cooperation with secular parties/movements/the regime.
Key words: Islamist movements, democracy, political participation, moderation, Post Islamism, political inclusion, Arab world, ideology, Islamic Action Front, Muslim Brotherhood, Hamas, Jordan

The Transformation of the Egyptian Islamists: Genuine value  pluralism or democratic window‐dressing?
Ms. Gillian Kennedy Ph. D Candidate, Middle Eastern Studies, Kings College London, UK
Abstract
During the 1990s, Egyptian society came up against an upsurge of violent Islamist attacks by various jihadist inspired groups in which over a thousand people died. In the midst of increasing government suppression and public disgust at these terrorist attacks, other Islamist groups, such as the Muslim Brotherhood sought to re-orientate their dialogue and strategy towards a more pluralistic rhetoric. Concepts such as human rights, political pluralism and democracy were intermingled with the traditional Islamist narrative based around the introduction of Sharia Law. The Egyptian experience, especially in relation to the changing imagery and symbols used by the Muslim Brotherhood is worth discussing in order to address the genuinity of this Islamist reorientation towards a new political agenda. Questions relating to positive democratic development and political pluralism need to be ascertained to assess whether the Muslim Brotherhood’s transformation is mere democratic window-dressing brought about to gain power, or is it realization that a true alternative Egyptian hegemon must adapt to changing times amidst the face of pluralistic populace. While the Egyptian experience is still being played out, there are indications that suggest the Muslim Brotherhood is in the midst of organisational change, yet with generational struggles constraining it. This paper shall firstly demonstrate the components of value pluralism in the new Muslim Brotherhood strategy and rhetoric; followed by an analysis of the inherent ideological and organisational contradictions that question the validity of the groups’ transformation.           Key words: Egypt, Muslim Brotherhood, organizational, pluralism, Islamist, democratic

Islam in the European Union: Key Issues & Debates
Mr. Barinsalv Radeljic Lecturer in International Development University of London, UK
Abstract
In this paper I argue that communicating Islam in Europe has been a difficult task. First, while refusing to acknowledge “the emergence of truly democratic regimes in the Muslim world [because] such a change would wipe out the benefits which the present corrupt regimes offer them” (Elmandjra 2005: 4), both the United States and Europe have showed a lack of interest in what is considered democratic values. Second, Europe has no clear position in regard to Muslim population within its borders: although Turkey expressed its interest to join the European Community in 1959, its candidate status was endorsed only in 1999 and thus 70 million more Muslims will possibly join the European Union in the future (Helsinki European Council, December 1999), the EU has remained suspicious. While France and Germany have mentioned 2015 as a year for the membership, some scholars argue that “fundamental reason for such delays and hesitations is the fear of the impact of the Turkish Muslim population on the evolution of Europe - a problem of socio-cultural values” (Elmandjra 2005: 8). Finally, while bearing in mind that by 2020, the number of Muslims in geographical Europe is expected to be 210 million people or 12% of the total Muslim population in the world ( www.islamreview.com
), the future of Islam in Europe has not been discussed yet for a simple reason – fear of the different. Key words: Muslim world, Europe, Turkey, membership

Scheler and Ghazali: Explorations of the Finality of Knowledge  between East and West
Mr. Zora Hesova Lecturer, Prague Charles University PhD Candidate at LMU University, Munich University, Germany
Abstract
The paper explores ways in which Islamic tradition in general, and Islamic philosophy in particular, contribute to a constructive rethinking of modernity in a dialogue between Western and Islamic thought. In modern Western thought, ethics and rational speculation came to be largely disconnected. Knowledge is conceived as instrumental to human empowerment and reduced to naturalised representation and information management. Ethics and values become problematic as ethical motivation could not be satisfactorily rationalised in the modern context. A series of European thinkers consider this disconnection as a major flaw of modern consciousness and address the question of modern moral wilderness. In Islamic philosophy, as well as in the pre-modern European tradition, on the other hand, knowledge has always had an ethical goal. Knowing and ethical becoming are indissociable. The moral dimension of knowledge is grounded in a specific anthropology, an epistemic concept of practical and experiential knowledge and a teleological frame of thought. After exposing the problem, the paper will concentrate on the ethical dimension of knowing as it is expressed in the work of Abu Hamid al-Ghazali. In a third part it will look at the different ways in which modern Muslim thinkers from diverse backgrounds - Allama Iqbal, Mahdi Ha’iri Yazdi, Seyyed Hossein Nasr and others – have sought to rehabilitate the traditional view of knowledge in modern terms. The paper will seek to characterise and analyse the multiplicity of approaches: metaphysical, analytical and traditionalist and show echoes of corresponding undertakings in Western philosophy. Key words: Hamid al Ghazali, Seyyed Hossein Nasr, Scheler, Ethics, Knowledge

Crisis of Muslim Civilization in Modern Times: Some Insights from  Ibn‐£‐Khaldun’s Thoughts and Ideas
Dr Fraz Anjum Asst. Professor, Department of History University of Punjab Lahore, Pakistan
Abstract
No one would, probably, doubt that Muslim civilization is facing a serious crisis since the 18 th century. It first resulted in political chaos and ultimately colonization of Muslim lands by Western powers. Later, Muslim civilization faced serious cultural and intellectual onslaught from the West which intensified and deepened the crisis. Though, period of Western colonization ostensibly came to an end in the middle of the 20 th century, Muslim lands did not come out of the crisis. Despite some sincere efforts for Islamic revivalism, Muslim civilization has failed to respond to the modern crisis, particularly 9/11 incident has exposed the vulnerability of the Muslim world to Western political agenda, and its failure to respond effectively to Western civilizational challenges. The scholars are divided as to the cause of this crisis of the Muslim world and consequently, as to the measures to remedy of the problem. Abdur Rehman Ibn Khaldun, a 13 th century Muslim historian and intellectual, emerged at a time when the Muslim states in the Maghreb (North Africa) and Muslim Spain were passing through a phase of decline. His critical thoughts on the society (Al-Imran) and particularly his concept of social solidarity (Al-asabiyah), as propounded in his magnum opus, Maqaddimah (Prolegomena to History) can provide important insights into the present crisis of the Muslim Civilization. The present paper seeks to understand and explain this crisis with the help of the social analysis and critical ideas of Ibn Khaldun.
Key words: Ibn £-Kahldun, Historian, social solidarity, muqaddimah, Muslim world, Civilizational Challenges

Islamic Wealth Management: An analysis From Ibn‐£‐Sina’s  Contribution on Islamic Economic Thought
Mr. Nurizal Ismail Lecturer, STEI Tazkia, Bogor Indonesia Doctoral Candidate at International Institute of Islamic Thought and Civilization (ISTAC) International Islamic University Malaysia (IIUM)
Abstract
Islamic civilization has received a very rich literary tradition that consists of human knowledge either revealed or rational knowledge. This progress has encouraged Muslim thinkers to do a research and to write a book relating to their background of knowledge. Furthermore, some books written contain some economic ideas. Therefore according to Orman, the source of Islamic economic thought is divided into two further categories: (1) independent works forming difference of literature (general source) and (2) single independent (or unique) works (special work). The Jurists, the theologians, the sufis and the philosophers have contributed to the source of Islamic economic thought which is defined as the set of Islamic texts that contain explicit expression of economic ideas. This paper attempts to study one of the Muslim philosopher’s contributions to economics who is famous in west as Avicenna. Ibn Sina or Avicenna of economic idea and thought can be found in his practical philosophy that is divided under three headings: Ahklāq (ethics), ‘ilm Tadbir al- Manzil (economics) and ‘ilm Tadbir al-Madinah (politics). This paper attempts to study another Islamic economic thought from Ibn Sinā’s thought on economic theory. It will be limited on the study of his wealth management concept which is very important in a unit of household and other units of economics in general. Consequently, how this concept will be implemented in modern time, while this concept was introduced in tenth century.     Key words: Islamic economic thought, Ibn Sinā, Wealth management

Islamic Architecture of Uzbekistan
(Development and Features)
Prof. Dr. Mavlyuda Yusupova Head of Architectural Department at Fine Arts Institute. Academy of Sciences of Uzbekistan
Abstract
With introduction of Islam in VIII century on the territory of modern Uzbekistan on the basis of rich local traditions, an expressive Islamic architecture was formed, with absolutely new types of religious erections. Islamic architecture here in Uzbekistan has gone through two blossoming period of 10 th –12 th and of 14 th –17 th centuries. It had common regional lines, as well as features of its local architectural schools – of Bukhara, Samarkand, Khwarazm and Fergana. Among the cult of architecture the most spread is portal-domed composition for mausoleums, khanaqahs, maqsuras etc., courtyard- iwan structure – for Jamie-mosques, madrasahs, rabats and most memorial complexes. Mosques were erected in three basic types: quarter, Jami-mosques and celebratory mosques musallas or namazgahs. Minarets had also local features as form of a lantern and a decor of a cylindrical trunk. Mausoleums were actively constructed from the end of 9 th up to 15 th centuries but in 16 th –17 th centuries the practice was abandoned. Madrasahs - are known here from 10 th century. Earliest three of them, built by Ulugbek in 15 th century have remained in Bukhara, Samarkand and Gijduvan. Khanaqahs – a portal-domed structure with a spacious central prayer hall called dzikr-khana played the role of monasteries and prayer hall for Sufis. From 15 th –17 th centuries most monumental khanaqahs had ben popular here. Naqshbandi Sufi order was constructed. More than 2,200 monuments of Islamic architecture of 9 th –20 th centuries have preserved in Uzbekistan. Most considerable of them are located in large cities along the Great Silk Road as Bukhara, Samarkand, Khiva and Shakhrisabz are included into the World Heritage List of UNESCO. Key words: Uzbekistan, Bukhara, Mosques, Minarets, Madrashas, Khanqqahs, Monumnets, UNESCO

Islamic Architecture and the Prospect of its Revival Today
Dr Sphaic Omer Associate Prof., Kulliyyah of Architecture and Environmental Design International Islamic University, Malaysia
Abstract
This paper discusses the meaning of Islamic architecture and some of its functions and salient characteristics. The discussion will be divided into the following sections: (1) The meaning of Islamic architecture; (2) Islamic architecture as a means, not an end; (3) Two examples: the Islamic house and the mosque; (4) Pragmatism and Islamic architecture today; (5) Towards the revival of Islamic architecture. The paper seeks to enhance the awareness, both of the professionals and general readership, as to the importance of correctly conceptualizing and practicing Islamic architecture which is a very important aspect of Islamic civilization. The nature of the paper, along with its content, methodology and conclusions, is conceptual and philosophical, rather than empirical. The paper concludes that Islamic architecture is an architecture that through its multidimensionality embodies the message of Islam. It both facilitates the Muslims’ realization of the Islamic purpose and its divine principles on earth, and promotes a lifestyle generated by such a philosophy and principles. At the core of Islamic architecture lies function with all of its dimensions: corporeal, cerebral and spiritual. The role of the form is an important one too, but only inasmuch as it supplements and enhances function. It follows, therefore, that without Islam there can be no Islamic architecture. Likewise, without true Muslims, who in their thoughts, actions and words epitomize the total message of Islam, there can be no Islamic architecture either. Islamic architecture is a framework for the implementation of Islam. Islamic architecture is a microcosm of Islamic culture and civilization. Indeed, every epistemological attempt, or a method, that defies this very principle in relation to the conceiving, practicing and teaching of Islamic architecture, is bound to end up in failure generating in the process sets of errors and misconceptions. The existing studies on Islamic architecture, by both Muslims and non-Muslims, are an excellent testimony to this.
Key words: Islamic architecture, Islam, Muslims, the Islamic house, the mosque, form and function

Ottoman Legal Heritage’s Intellectual Contribution to Islamic  Civilization
Dr. Saim Kayadibi Associate Prof., Faculty of Economics and Management Sciences International Islamic University, Malaysia
Abstract
Ottoman’s contribution to the development of Islamic civilization and its role in emplacing its noteworthy position among world civilizations is a significant matter which deserves a further investigation. Ottoman all the way through its leadership role of Islamic world took momentous responsibilities and steps in shaping the construction of the Islamic civilization according to the changing times. Researching and studying the magnificent intellectual contribution of Ottoman is a necessary requirement for an Islamic renaissance and revival movements which aim at rebuilding the Islamic civilization. A Significant role that Ottoman played was to stand against the western-centred civilization. Western civilization was being posed as the sole civilization which had given progress to the world, the contribution of other civilizations was being denied and ignored and, therefore, it was being imposed as a model to non-western world. Against this prevailing and dominating trend, Ottoman came with an alternative concept of Islamic civilization and remained the loyal defenders of it until the day. It is an erroneous perception to compare history of civilizations with the life cycle of human beings: they are not alike, human beings are born, they grow and die; however, civilizations are born, they grow and retreat for later reawakening time; it is a treasure which rears when the humanity needs it for reformation and change. This paper attempts to underline the importance of Islamic civilization through exploring Ottoman’s contributions to Islamic civilization in terms of legal aspects which shaped the Muslim legal systems and institutions. Key words: Ottoman Legal Heritage; Islamic Civilization; Western-centred Civilization.

Inter Civilization Dialogue and the Modern Arab World
Dr. Nani Gelovani Associate Prof. Middle East History Iv. Javakhishvili Tiblisi State University Georgia
Abstract
The United Nations declared the year of 2001 ‘The year of dialogue among civilizations’. The idea of the interfaith dialogue was echoed by the Arab world as well, with the King of Saudi Arabia as an initiator to start the dialogue among religions. Our aim in the present work is, based on the Arab media, to consider the contribution of the Arab World including that of the king of Saudi Arabia (Abdullah bin Abdul Aziz) to leading an interfaith dialogue. The work cites the speeches of the king of Saudi Arabia delivered at different forums and at the congress, which was dedicated to the dialogue among religions and civilizations. These meetings prove that interfaith dialogues will contribute a peaceful coexistence between people of different confession, the success of the future peace between Arab countries and Israel and solution to the problem between the West and Islam. Key words: Dialogue, interfaith, intercivilization, Arab world, co-existence

Human Rights and Beyond: Some Conceptual Differences between  Islamic and Western Perspectives on Human Rights
Mr. Abdulmumini A. Oba Senior Lecturer, Faculty of Law University of Ilorin, Ilorin Nigeria
Abstract
The world consists of several distinct civilizations which include western, Asian, African and Islamic civilizations. With these civilizations, come different ideologies, value systems and world views. Some argue that given the fundamental differences between Islamic and western civilizations, a clash of civilization is inevitable between them. This has become apparent particularly in the area of human rights. International human rights norms are dominated by western thought and historical experience. Yet, these human rights lay claim to universal application to all the peoples of the world, whereas there are conceptual and normative differences between Islamic and western perspectives of human rights. This paper identifies and examines some of the fundamental conceptual differences between the two perspectives of Human rights in the very notion of rights, the source and scope of human rights, the relationship between religion and human rights, the manner of couching human rights and the remedies for human rights violations. The paper also argues that the values embodied in the western conception of human rights are not necessarily superior to those of Islam. On the contrary, some are patently inferior. Universal human rights across both civilizations can only emerge in the context of a genuine cross-cultural dialogue if and when the West changes its perceived positional superiority and accepts Islamic civilization as an equal partner in the quest for the protection of the dignity and welfare of mankind. Key words: Human Rights, Western, difference, cross cultural dialogue

Fraternity of Civilization: Prospects for Dialogue and Search for  Common Thread
Ms. Maryam Sakeena Academic Coordinator Educational Partnership of Islamic and Contemporary Studies (EPIC) Lahore, Pakistan
Abstract
The Clash of Civilizations has been extensively refuted, but remains a highly influential paradigm in international relations and intercultural discourse. It must, therefore, be exposed as a fallacious abstraction, and defeated through exploring ways to expand dialogue and intercultural communication. UN initiatives of Alliance of Civilizations, Khatami's initiative of Dialogue Among Civilizations and interfaith exchange are promising, but need to be taken up with commitment, sincerity and vision, and made more participatory and inclusive of authentic representatives across cultures. The West must abandon the myth of its superiority over all other cultures and its Orientalist lens vis a vis the East. It also needs to discard prejudice and stereotypes about the 'Other.' Conflict resolution is an urgent need in order to end the feeling of unfair victimization. Marginalized communities need to be integrated into the mainstream. Commonalities in religious tradition and cultures have to be highlighted and differences respectfully recognized. The role of religion in creating tolerance and peaceful co existence must be explored, particularly the great potential of Islam_ as demonstrated in history_ for pluralism and egalitarianism, both essential for defeating the 'Clash'. The grounds for it are amply present both in the history of Islam rich with narratives of pluralism, tolerance and peaceful coexistence with diverse communities and in the sacred texts of Islam_ the Quran and the Prophet (SAW)’s sunnah. A reinterpretation of these sources highlighting their vast potential for conciliation and facilitation of intercultural dialogue is the need of the times.
Key words: civilization, clash, co-existence, orientalist, pluralism

The Shift of Jihad from Ideal To Historical Context
Dr Ansari Yamama Lecturer at Syariah Faculty State Institute for Islamic Studies, North Sumatra Indonesia
Abstract
In the contemporary time, jihad is one of the most inspiring and most controversial notions of al-Quran. In one perspective, jihad offers an eschatological promise of eternal happiness and on the other, it shows an impact or phenomenon which has a gigantic effect of destroying human administrations. For those who belonged to the first idea, jihad can shape one’s mind in seeing the world orders “black or white” that makes him invited, based on religious callings, to reform the administrations that have been destroyed and contradicted, according to his belief, to the basic rules of religious and human norms. While for the second group, jihad has become a frightening and a terrorizing move to the human thought that they live in a fully apprehensive atmosphere. In the contemporary Indonesia, jihad has become one of the most debatable issues especially after the emergence of terrorism in almost every part of the world. Some moderate Indonesian scholars, for example, Ahmad Syafi’i Ma’arif, former Chairman of Muhammadiyah, understand jihad as an effort to construct the social norms against injustice, corruption, poverty and ignorance. Similarly, Nurcholis Madjid stated that jihad is to perform the obligations of the teachings of Allah, not to defense Him. In other words jihad is more understood in a model of performing of religious teachings and services in the path of Allah, including the enforcement of justice and overcoming other social problems; jihad of civilization. Contrary to the above idea, there, lately, seems a new radical understanding about jihad starting from the end of nineteen nineties (1990an) through the birth of some radical organizations such as Front Pembela Islam (Islamic Defense Front), founded on 17 August 1998 in Jakarta, Laskar Jihad (Jihad Troops), founded on 14 February 1999 in Solo, and Majelis Mujahidin Indonesia (the Indonesian Council of Jihad Fighters), founded on 7 August 2000 in Yogyakarta, in the domestic level, and Jemaah Islamiyah, in the international ones. Unfair political moves could be a strong reason to the emergence of these radical organizations. In addition, the contemporary Western hegemony in the sheltered of globalization played by the United States of America on behalf of humanitarian global order created a detestation among the Muslims, especially among the fundamental and radical Muslims. Key words:  jihad, history, classic ulama, radical

Historicising Islam: Re‐thinking Tolerance
Mr. Pirouz Ariyana PhD Candidate, Comparative Literature Centre of Comparative Literature, School of Humanities Central University of Hyderabad India
Abstract
In spite of all efforts to paint a black portrait of Islam and to introduce it as a hostile and intolerant creed, Islamic Civilization played a major role in shaping global civilization. Prominent Muslim scholars and intellectuals established the basis of art, philosophy, science and technology which directly and indirectly influenced societies around the world. Among all these bright positive aspects of Islamic Civilization, this paper will focus on the Islamic view of other religions and the status of non-Muslims in Islamic regions through the ages. In-depth study of the Quran and understanding the soul of its message, alongside prophet Mohammad’s word and his behavior with non-Muslims, and tracing this subject in history, will show both theoretically and practically the high potentiality of Islam for peace and harmony. By this view, Jews in the Fatimid Caliphate and Christian Bakhtishu’s clan were respected in Abbasid Caliphate, and even held government posts. Tolerance and engaging in dialogue with other religions -notwithstanding dogma- brought Muslims, progress in all areas and even led some scholars to know tolerance and altruism as “the mother” of Islamic Civilization. Key words: Tolerance, Islamic Civilization, Abbasid Caliphate, dialogue, religion

The Role of Ijtihad in the Dynamism of Islamic Civilization
Dr. Syed Kazem Reza Beghari Member of Scientific Council of Political Science Institute of Islamic Culture and Thought (IICT) Qom, Iran
Abstract
Islam as the last religion should be able to answer the questions of each age. To achieve this great aim, Islam is a dynamic religion in method and perception. Being quick in political and social developments and because of civilizational requirements, one element has been foresighted, which is called "ijtihad", the process of finding God's law from the Qur'an and the Hadith in cases related to daily life. On the other hand, each civilization in evolution, dynamism and developments is based on rationality, critical analysis and preserving originality; having these characteristics, it can remain in use, survive and solve the problems. When we return to the history of Muslims and the Golden Age of Islamic Civilization, we can find these attributes had a great role in being alive and active, it seems that these characteristics were synthesized in Ijtihad. But unfortunately, after that brilliant era, we can hardly see a signs of rationality and research; resulting in decline of Islamic civilization. To revitalize Islamic civilization, it is necessary to revive the real Ijtihad and try to understand Islam truly. This would help the thinkers and mujtahidin, to make political thoughts progressed and move forward. This would also help them to solve the problems based on pillars and doctrines of Islam meanwhile not forgetting the foundation of our Islamic civilization. Through Ijtihad, the people of every age will be able to implement and apply divine guidance to the problems of their times. Implementing this methodology would help us to be updated. In this paper, I would discuss about the potential of Ijtihad for rebuilding Islamic civilization, and to answer the contemporary issues, while examining the role of Ijtihad in development of Muslim civilization in the past. The hypothesis is that Ijtihad should open avenues of exploration, innovation and creativity to move toward a new Islamic civilization by emphasizing on the methodological elements of Ijtihad such as rationality, critical analysis and meeting the contemporary changes.       Key Words: ijtihad, Islamic civilization, revival, dynamism, exploration

From Modernity to Post‐modernity: A Historical Discourse on  Western Civilization
Dr Naveed Yazdani Director, School of Professional Advancement (SPA) University of Management & Technology UMT Lahore, Pakistan
Abstract
This paper traces historical discourse of Western Civilization from the period of Modernity to Postmodernity. Major political, social, moral, and scientific shifts occurred in the Western Civilization during Modernity because of the maturation of underpinning utilitarian and materialistic ethics. Postmodernity is a critique on the ideologies of modernity. The identifiable difference between the two lies in the nature of discourse. The discourse of modernity rests on the transcendent criteria such as ‘progress’ and ‘reason’. Postmodern discourse, on the other hand, analyzes social life in terms of paradox and indeterminacy and rejects all metanarratives and overarching guiding principles, religion, science, objectivity, rationality and the notion of truth. Yet the two are closely related and complement each other by sharing a deep commitment and affinity to empiricism, concrete forms and reductionism. Key words: post modernity, western, progress, meta-narratives, rationality

Post‐modernity and Crisis of Muslim Identity
Dr Muhammad Zaid Malik Assistant Professor of Hadith Faculty of Islamic Studies, International Islamic University, Islamabad Pakistan
Abstract
Islamic Civilization is the fountain of modern civilization, the creator of the modern world and the propagator towards the evolution of science. Are we, the Muslims, ready to enter the era of post-modernity and pluralism or our thought is still traditional? How much modern the Muslim world has become before it may enter the post-modernity? What is our identity? Is there any challenge that our identity faces by welcoming post-modernity? Why are we unable to be in front of the world what we claim we are? This paper will define post-modernity, its characteristics, prerequisites and requirements, and its effects, if any, on the Muslims’ identity. Also the paper will discuss the role of media in determining how much it is affected by post-modernity and consequently how much it has affected our true identity. Key words: Identity, Post-modernity, characteristics, media, crisis

Cultural Invasion through Media War: Islamic Civilization and the  Challenge of Postmodernity
Ms. Sabina Shah Lecturer, Department of English & Literature Hazara University, Mansehra Pakistan
Abstract
This paper encompasses the notion of Post-modern life in Islamic world. Among major constituent elements of Post-modernism are Consumerism, Pluralism, feminism, etc which are promoted and projected by the Mass media. The importance of Mass media in the Post modern world is beyond any kind of doubt. It is an Age of media; it is media which determines and suggests everything for everyone, even what they should eat and wear and think etc. On cultural front, the Muslim world is facing the attempts of cultural invasion. American media waged a sort of war on the Muslim world aiming not only to distort their beliefs, but to present a misleading picture of their religion, Islam, in front of the world. Through Mass media, Occident is continuously trying to impose its sensibilities on the Oriental mind. People living in the Orient are given sugar-coated pills of Western lifestyle, which are voluntarily swallowed by them. Women in Islam are supposed to be granted all the rights, but the Western media has not only failed to inform its audiences about this fact, but on purpose projects a picture that is against the reality. Keeping its eyes closed from the fact that most of the Islamic countries have a high literacy rate, as far as women are concerned, the Western media often accuses Islamic countries to have denied the right of education to their woman folk. Unfortunately, the Occident has a very little or no understanding of Islam and, thus, is unable to perceive the true picture of it. Having heavily relied on its mistaken and unauthentic and assumed picture of Islam, West has identified a new enemy, "a new demon that has replaced the Red menace of the Cold war, i.e., radical Islam". If the Western media acknowledges the true spirit of pluralism, the religious, social, and cultural identities can be saved. The on-going clash of civilizations and the expected high level of violent conflict that is consequent of the afore-mentioned problems and challenges can be avoided if the identity, whether of an individual or a group, religious or political, ethnic or racial, is recognized and boundaries are defined in this respect from futuristic aspect. Key words: Postmodernity, mass media, cultural invasion, Western, Occident Religious scholars should try to solve the Problems of Contemporary human society.

Analytical Model for Social Theology
Dr. Bahman Akbari Former Cultural Counselor of Iran at Uzbekistan and Tanzania.
Qom Seminary Graduate; Scholar of Islamic Studies
Abstract
Religious scholars can contribute in promotion and protection of humanity by working in the fields of ontology and anthropology. For that purpose they have to study analytical and religious humanity in the social theology instead of general philosophy. This paper not only describes the roles and duties of philosophers, theologians and jurists but also explains provision and presentation of theory’s social theology. Philosophical and theological topics will form a special method according to the proposed model. This proposal covers a ground on the border of theology, social sciences, religious studies and philosophy, and as such goes well beyond the borders of analytic philosophy of religion. This paper has been developed to answer two important questions: Whether in the contemporary world it is necessary to discuss philosophical and theological foundation topics in the social theology? If it is, who can do it? What is the duty of religious academies, philosophy and theology and through which model of studies can they carry out their research? Key words: social, foundation, human rights, anthropology, theology

Resources of the Muslim World: A Reflection on the Muslim  World’s Resources, Their Development and Utilization
Dr Iqbal Majooka, Asst. Professor, Department of Education, Hazara University, Mansehra Habib Elahi Sahibzada, Lecturer, Department of Education, Mansehra Pakistan
Abstract
Natural resources, infrastructure and human resources play an important role in the development of a nation or a country. It is a worldwide proven fact that natural resources subscribe 24%, infrastructure of a country contributes 16%, while human resources add 60% to the total development of a state or nation. In the present socio-political and economic scenario of the world, the block of Muslim countries is recognized as developing or under developed countries despite owning a significant part in the natural resources on the earth as well as abundant human resources. This paper gives full reflection of natural resources, infrastructure and human resources of the Muslim world as compared to the rest of the world. It highlights the root causes for the prevalent miserable state of the Muslim Umma. It also presents a model for the training, retraining and development of human resources of the Muslim world as a remedial measure to stand as developed world. Key words: Muslim world, Resources, Natural, Infrastructure

Pluralism in Islam: A Comparative Study with Western Pluralism
Dr Farooq Hassan Assistant Prof., Department of Humanities NED University of Engineering & Technology Karachi, Pakistan
Abstract
This paper will discuss the acceptance of pluralistic values in Islam. The concept of pluralism and its dimensions promoted in Islam has been appreciated by the international community in various publications and forums. The Holy Quran commands Muslims to treat all people fairly. Islamic history provides many examples of tolerance towards other faiths. Muhammad (PBUH), the last of Allah’s Messengers, preached and practiced tolerance and acceptance towards non-Muslims in every walk of life. This paper also deals with a comparative analysis of Islamic and Western concepts of pluralism. It focuses on the way Islamic concept of pluralism has been misinterpreted by some Western scholars at different levels in different ways. For instance Islam is wrongly associated with violation of rights of non-Muslim in an Islamic State and notion of some scholars believe that Muslims living in the West are not loyal to their communities. This paper discusses reasons for such distortions of the Islamic concept of pluralism at national and international levels. The paper will also attempt to remove the apprehensions and misperceptions related to Islamic concept of pluralism. As all of us have to share the planet Earth; no matter what religion we belong to, then why not to do it gracefully in a true pluralistic way. Key words: Pluralism, Western Islamic, rights, interpretation, suggestions

Islamic Globalization: An Urgent Need of the World
Ms. Nighat Noureen Lecturer, Political Sconce &Pak. Studies Department of Social Sciences University of Management & Technology Lahore, Pakistan
Abstract
Islam has full potential to counter with all tenets of the contemporary globalization. It is a universal and living religion which has complete compatibility with the changing circumstances in accordance to the teachings of Qu’ran and Sunnah till dooms day. It can provide a best alternate to the existing globalization which is full of economic, political, social and cultural exploitation of the poor states along with injustice, hypocrisy and double standards as part of their neo-imperialist designs by western powers. Ills of the existing social, economic, political and cultural exploitation by contemporary globalization demands the revival of Islamic civilization which talks about humanity, fraternity, socio-economic justice, equality at the global scale. Islam can create new possibilities to deal with heterogeneous ethnic races to work together in cultivating good will, justice, peace, harmony and civil tolerant democratic society. In past, Islamic civilization has been the global civilization as a religious, economic and political force along with its artistic, educational, cultural and spiritual depth and power. In this research an attempt will be made to demonstrate that during the Islamic golden age, what the reasons were which made the Islamic civilization as a leading global civilization and what measures should be taken on the part of Muslim Ummah for regaining its glory to save the humanity which is suffering at the clutches of contemporary western globalization. The paper will also try to take an in-depth comparative view of the features of globalization during the Islamic golden age and of existing Western Globalization with its future prospects. An attempt will also be made that how Islamic Globalization can serve best in order to tackle with the gimmick of the so-called developed world to enslave and oppress third world countries and its masses under the guise of globalization of world economy and facilitation to the rich countries to exploit the natural resources of the poor countries. In existing dramatic world, Islam can serve as the best alternative vision and reality of globalization.
Key words :
Islam, civilization, Globalization, Islamic golden age, west, neo-imperialist designs, good governance, tolerant democratic society, culture, humanity