George Bernhard Shaw and the Islamic Scholar by Imran N. Hosein

By Imran N. Hosein

This publication is the textual content of a talk among the recognized ecu playwright and highbrow, George Bernard Shaw, and the recognized Islamic student and missionary, Maulana Abdul Aleem Siddiqui. They met in Mombasa, in British-occupied Kenya, sixty five years in the past on April 17, 1935.

Shaw, the literary genius, rationalist and highbrow, was once an ideal consultant of the recent primarily godless Euro-world order that had cloaked itself within the mantle of 'humanism'. That global order emerged within the wake of the transformation of Europe from Christendom right into a 'one-eyed' secular society, and the empowerment of Europe during the medical, technological and business revolutions. via 1935 it had already imposed its godless rule upon the remainder of mankind 'at the purpose of the sword', and had made huge growth in its new campaign of globalization to set up one worldwide godless world.

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The third dimension of globalization demonstrates non-material market forces that include democracy, human rights and the public sphere. These aspects of globalization are also linked to technology, which plays an important role in political participation. More technological usage leads to more democratic politics, greater respect for human rights and greater political participation in the public sphere. The Domestication and Secularization of Religion Neo-liberal capitalism and market conditions are powerful forces that shape and influence the daily life of individuals and have far-reaching impacts, both in our work lives and our belief systems.

The emergence of the working class or proletariat was the result of the organization of industry. 25 As Marx mentioned, this class separation was a crucial moment in economic history: from that point on, the process of isolation and alienation of man accelerated. According to Karl Marx, the legally ‘free’ labourer has only a business relationship with his employer, and monetary value has replaced all kinds of traditional social human bonds. In reality, free man has become unfree, he cannot exist freely without working or without money, because he has lost the moral support and protection of his society.

According to classical theorists such as Marx, Weber and Durkheim, as societies and neo-liberal economics advance, religion was expected to be confined to the private lives of individuals, or what Jose Casanova has referred to as the ‘privatization of religion’ (Casanova 1994). The theory of secularization suggests that the secular would inevitably replace the sacred society. , Sacred and Secular: Religion and Politics Worldwide (Cambridge: Cambridge University Press, 2004)). The present study examines some of the factors that have led to a temporal resurgence of religious observance, in contrast to the secularization theory that proposed that religion would inevitably decline.

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