Section I
The main reason for Muslims being violent is the victimization of Muslims in the world of sectarian violence against Muslims. Recently, in the course of the violent genocide in the western part of the country from the hands of the extremists were killed, tortured and left homeless thousands of defenseless Muslims. According to reports, criminals have not given up on any action, including burning children (Anwar 39). This comes at a time when not only the government has not taken serious measures to put an end to the crimes, but the international human rights organizations and their silence unties the hands of terrorists. All this, together with the media silence Muslim world require serious attention to the situation of Islamic organizations of Muslim residents of this country (Nasya 147).
Press secretary of the Iranian Foreign Ministry expressed concern about the genocide of Muslims in Myanmar, called on the government, international organizations and the Organization of Islamic Cooperation to immediately find out the causes of violence. Office of spiritual matters in Turkey, in turn, issued a statement calling in crimes of the military junta in Myanmar against the barbaric Muslim minority, called on all international and Islamic organizations to respond immediately to what is happening (Wiktor 399).
On the other hand checking police Muslim niqab, which was, recently sparked riots in the suburbs of Paris, and reignited the debate on the controversial ban the niqab in public places? However, in such discontent community contains more than just opposition to the ban; disorders should also be considered against the background of violence against Muslims in Europe. Several attacks on Muslim women preceded unrest in France. One of the most serious incidents occurred on 13 June when two men attacked a 21-year-old Muslim woman pregnant. Muslim women are increasingly becoming victims of violence (Anwar 45).
In France in 2012, 85 percent of anti-Muslim incidents were targeted at women and other countries show similar figures. In the UK, recorded a significant increase in violence against Muslims after the murder in Woolwich, it was observed an average of 12 incidents per week during the period from March 2012 to March 2013. Most of these incidents are dealt with Muslim women. The sharp rise in anti-Muslim attacks raises the question of responsibility. Who is to blame for an increase in violence against Muslims? Ultimately, people are to blame for their actions, but also there is a need to think about the social and political impact (Salaita 133).
There is a tendency to see the hostility and violence against Muslims as something ordinary and acceptable. Prejudice against Muslims does not always carry the same social stigma as prejudice against other ethnic and religious groups (Nasya 147).
In France and elsewhere in Europe, anti-Muslim attacks are too often faced with the silence of political leaders, instead of a strong political will to protect the basic human rights. When political leaders ignore attacks or refrain from publicly condemning the violence, the perpetrators are likely to feel that they are "right" and can continue to act with impunity. French ban on the niqab makes the situation particularly vulnerable to Muslims, since the ban easy to use as an excuse for violence and violent behavior towards Muslims. In addition, there are no clear messages from leaders condemning the arbitrary application of the law (Salaita 144). Have a law against wearing the niqab - is one thing, but to abuse the law, and misinterpret it repeatedly, without any action, - is another matter. Apart from the issue of the niqab, politicians are obliged to oppose violence and to protect all persons properly. The first step to effectively address violence against Muslims is an official recognition of Islam phobia as a specific form of racism. Islam phobia refers to discrimination based on their real or perceived Muslim toiletries, and a process called social education group, which assigns certain racial characteristics and stereotypes.
Wider acceptance of Islam phobia in Europe would contribute to the development of more targeted and comprehensive strategies for the EU at the national and local levels to improve the situation of Muslim communities. There is also a need to address the problem of discrimination and violence against Muslim women in particular. Stakeholder group should be further encouraged to combat extreme form of gender-based violence (Anwar 54).
Cohesion and stability in Europe cannot be achieved as long as the violence against Muslims will not be seriously considered. Riots in Paris ended, but their reasons may lead to further conflict. In order to prevent such conflicts in the future, governments need to take urgent measures against Islam phobic sentiment.
Section II
The phenomenon of globalization and the circumstances of her meeting with increasing concern the faithful throughout the world. Today in the scientific community, a lot of attention paid to the socio-cultural phenomena, a global character, as well as their influence on religion and religious beliefs of the people. When considering religious doctrines rely only on the literal meaning of "globalization" and not pay attention to his current common understanding, the result is obtained which can be used to analyze the concept of "globalization" as a term.
Even a cursory familiarity with the content of religious texts brings us face to face with the undeniable reality that Islam is a universal religion, which throughout its history has always tried to play a global role on a global scale. Therefore, today's followers of Islam as it are necessary to try to globalize their religion and faith. In addition to the above facts, the most important argument in favor of the global mission of Islam is the belief that Islam is the final, final revelation of God, designed for all and called to lead all the way to the original and genuine worship. Given that after the Prophet Muhammad (may Allah bless him and his family) will not be other messengers, Islam must be able to meet the aspirations and expectations of the people at all times. In other words, Islam must be universal and global religion, with both spatial and time-point of view, to meet the continuing need divine guidance to humankind (Nasya 147).
Above gives, we reason to believe that religion has no national, regional or temporary in nature, but rather has a universal, universal character. Therefore, if religion has a global entity, then its followers and power based on religious principles, you must have an appropriate global thinking and character, contributing to realizing the ideals of Islam, not only within the Muslim community, but also throughout the world (Wiktor 405).
Now, if we consider the terminological meaning of "globalization", without taking into account the special debate on this issue, in general it can be argued that globalization is a new form of colonialism. In other words, the old world colonial system based on physical and military presence in the East and the rule over them, and in modern times - on the use of leverage and pressure as dependent pro-Western government and public figures in recent times acts under the banner of economic globalization . However, the goal remains the same colonizers - full dominance over the East.
Based on the above, although religion and has a global essence of globalization and the need for clear, we should not forget that globalization attempt religion should not jeopardize the identity of Islam and Muslim society. If globalization, in its common usage, understanding will lead to the resumption of colonialist domination over the Muslim community, then this process will be perceived as a negative phenomenon, which is better. However, if in the modern system of world order, globalization is inevitable, it is necessary to try to minimize its negative effects, especially important to block the way for the influence of alien beliefs of Muslims and prevent their domination over the Islamic community and Muslim countries.
Today, when it comes to the impact of globalization on the Islamic world in the scientific community and the media tend to discuss the negative aspects of the process. This is understandable. At the turn of 20-21 centuries, Islamic world was at the center of globalization processes, more unfolding on the planet and consistently replacing its scientific and technical nature of the socio-political. Events as September 11, 2001 it came even to direct military intervention by the U.S. and its allies to ask said the White House, the democratization of the Islamic world and the formation of a "new Middle East". However, globalization processes are not limited to the above. Globalization, as an objective process, stimulates and generates in the Islamic world, a variety of trends, including quite constructive and forward-looking. These transformations are of particular interest because they not only seriously alter the picture of the Islamic world, but also have an impact on the emerging international order.
Section III
The relevance of Islam in the modern world is a significant topic these days. There have been several discussions and debates regarding Islam and modernity. One of the significant questions regarding Islam and modernity are about the application of Islamic principles to the modern world problems.
The most contended focus, which springs up in each discourse, is the pressing and rather declining circumstance of the Muslim planet conversely with the continuous "Modern" West. One may be supported in saying that the lion's share of the Muslims is not concerned with the issues of the modern planet. Most likely, part of the purpose behind this is that, for instance the greater part of whatever remains of planet's tenants, they are clueless and limited; in any case, they have the instantaneous common and spiritual concerns of regular life to keep them involved. Yet a significantly positive state of mind can likewise be perceived behind this 'lack of concern.' To the degree, that Muslims are reliable to their own legacy and somewhat uninfluenced by as of late produced philosophies, they are sure of Islam's Truth and its capacity to furnish them with everything that is fundamental for human life and from this point forward (Salaita 135).
Today numerous individuals from all religions are not certain about what their own particular religions instruct. Such a large number of bargains have been made with the 'Modern World', particularly in the most recent not many decades, that the border between unquestionably the and the relative, Truth and slip, Goodness and underhandedness, Beauty and offensiveness has been completely darkened. Basic thoughts, for example 'Truth" and "Goodness" have been expected up to remember a questioning examination that numerous "professors" of these religions no more suppose they have any significance. Modernism has been utilized as spread to bring the standards of secularism into the brains of individuals. An improved definition might be the changing of religion from religion to a complete sham. Maybe, this likewise responses the inquiry, the clarity and lack of equivocalness in the fundamental precepts of Islam may help some individuals to reexamine the bases of their confidence (Salaita 139).
At any rate, despite the negative picture this might have drawn, the above portrayal of most Muslims shows that the Islamic customs are a long way from dead in spite of living in a period of monstrous wariness. A period where people depend on oft-rehashed "standards" and "truths" instead of take a gander at the actuality of our circumstance and the perfect Truth. Doubters might require; by what means can a path from life that was executed fourteen centuries back be relevant today? People have "advanced" and our lives have changed drastically from that point forward.
Works Cited
Anwar, Dewi Fortuna. “Foreign Policy, Islam and Democracy in Indonesia.” Social Sciences 3 (2010): 37–54.
Nasya, Bahfen. “Borderless Islam and the Modern Nation State.” Intellectual Discourse 19.1 (2011): 147.
Wiktor-Mach, D. “On Secularization, Modernity and Islamic Revival in the Post-Soviet Context.” Polish Sociological Review 175 (2011): 393–409.
Salaita, Steven. “Corporate American Media Coverage of Arab Revolutions: The Contradictory Message of Modernity.” Interface 4.1 (2012): 131–145.
