Essay on Globalization as a Governance Strategy: Popular Sovereignty & Its Necessary Conditions

Hallaq (2012) argued that in order for globalization to be established as a governance strategy, states must have a common religious belief, separation of powers for the government, similar moral rules, and an education system that teaches the young generation about the globalization concept. Popular sovereignty describes the existence of other states. In a perfect world, citizens of different states live in harmony with each other since they are sanctified by their sovereignty (Hallaq, 2012). However, in reality, the world is made of different types of states, where each has its own set of rules, creating no apolitical space amongst the states. Therefore, in order for the Islamic governance concept to be publicly recognized as a political entity, it should actively take part in a community of nation-states activities. This would provide an opportunity for the ideology to be popularized and accepted by other states. This concept has been sidelined by the emergence of globalization, an ideology that has introduced changes in the economic, political and cultural environment among states. Globalization has been made possible by the importation and exportation of local and global content across nations (Hallaq, 2012). This has been made possible by the advanced telecommunications technology that has opened national boundaries, enabling information to free from one place to another.

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Economic and political networks have dominated the advancement of globalization ideology across the world. Capitalism is one of the forces behind the popularization of the globalization concept across the world (Hallaq, 2012). Only a few powerful and influential states in the world advance this ideology to the other nations in the world as a form of exerting their control over economic activities and political decisions. The capitalists define the rules and impose them on weaker states. As a result, this leads to a misinterpretation on the separation of state powers and globalization. Hallaq (2012) stated that one of the infamous understandings between the state and the globalization ideology is that the former has continuously lost its power and central power because of the penetration of the globalization concept. Globalization has made it hard for states to maintain their control over the institutions that exist in society. The sovereignty of the state is negatively affected since globalization influence the internal and external economic and cultural decisions made by citizens of each country (Hallaq, 2012). The states influences still remain, but they do not command the same power, authority, and force as globalization, leading to instability.

Hallaq (2012) further argued that the states cannot uphold their strength in the globalized world due to the political forces that control the international economy. Regulations that govern international relations have been developed, reducing the state supremacy and legitimacy. The state power and influence has strengthened its rule and dominance by maximizing on globalization's limitations. For instance, globalization has created political and social unrest, which only the state can provide solutions to restore sanity. The state has developed policies and introduced reforms that govern the social; justice as well as the distribution channels of wealth (Hallaq, 2012). This means that the state, despite all changes introduced by globalization, cannot be dispensed. The state adjusts and aligns itself to the changes taking place in the external environment, affirming that globalization cannot delineate the influence and status of the state in governance.

The ideology that the state and globalization can coexist through the establishment of rules, justifies why the Islamic governance concept may be incompatible with the current state. This can be limited by the presence of different perceptions by Islamic governance and the state. Consequently, the state remains in control since globalization cannot operate in an environment that does not have established rules. Globalization does not have autonomy since it thrives in the cultural, political, cultural, and educational channels that have already been established by the state. In order for the Islamic governance ideology to succeed, it must be able to deal with the globalized world and states, by coming up with parameters those nations must fulfill (Hallaq, 2012). The Islamic paradigm differentiates itself from the state and globalization philosophies which base their governance on trade or the maximization of profit, by specializing in the moral economy.

The moral economy borrows concepts from the Quran, the Islamic holy book that governs religious beliefs and cultures. The Quran comprises of a system that addresses the institutional and discursive phenomenon. Additionally, moral values from the Sharia law are considered supreme due to their inclusivity. This moral economy protects wealth and property so that all individuals in society can enjoy as a whole. The law also considers the protection of the mind, life, community, and religion as some of the most important factors that lead to a balanced moral economy. The interests of believers are prioritized, meaning that no individual is superior to the others. This legal tradition has been embodied among Muslims, all who are bound by the law. For instance, upholding the protection of life as a sacred gift means that all citizens uphold social laws that create life. Families and communities ties are respected as they promote the universality of religion.

The Prophet who inspires and motivates Muslims was an established businessperson, meaning that people should follow legal and just ways in which they can increase their wealth (Hallaq, 2012). Engaging in trade activities is justified as it creates realistic channels for people to generate incomes. The Sharia law upholds the business environment rules that determine issues like partnerships, taxation, contracts, amongst others. Rules in business exist to protect the interests and welfare of all persons, necessitating people to deal fairly with each other and in good faith. A faithful follower of the Prophet's life earns a living and supports their family, meaning that they do not become dependent on others. However, if one is unable to earn an income that can sustain oneself, then a person is allowed to seek assistance from others. Hallaq (2012) concludes his article by stating that Islamic governance can only be established if it takes control of the cultural practices of the people in the world, Cultural practices define the behavior, perceptions, and ways of thinking of people, meaning that it would be easy to transform their minds.

References

Hallaq, W. (2012). The impossible state: Islam, politics, and modernity's moral predicament. Columbia University Press.