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Understanding and research forms an essential part of knowledge building and knowledge generation in the human sciences. Human sciences such as sociology, antropology and education are sciences that focus on understanind of human dynamics and how humans interact with each other.
Question:
Is there a relation or marked difference between spirituality and religiosity among Muslim youth
Every aspect of human endeavour to Muslims is an act of worship Devotional = Ibadah Transactional Muamalat
Secular definitions of the sacred and religiousity appear to have clear cut definitions that may appear not significant to Muslims unless the young Muslim has been brought up in either a purely secular environment or educated in a secular educational institution.
One must understand that even Urf (customs) and Addat (traditions) are considered extensions of his religion persona
A Muslim's worldview
there is no separation between the secular and the religious. pervades both the religious, spiritual, secular and material plane, this in varying degrees according to a Muslim's depth of understanding.
A worldview is taken from ones understanding and processing of knowledge that is made available to him.
Sources of knowledge
I. The foundational Sources : Quran and the Sunnah II.Ijma al-Ulama (concensus of the Learned) III.Qiyas (analogy) IV.Secondary sources (scholars works) V.Other sources of knowledge
Khilafatul Ard (God's Vicegerent on Earth) : Part of His covenant with Mankind
Manifestation of spirituality
Salafism : Gharbzadeghi / Black and white isolationism Nurcu Movements (Risale Noor and Gullen movements) : Integration and adaptation Shii Movements : Integration and adaptation
Young Muslims..
Modernity, secularism as the excuse for new beliefs they get from the environment, specifically things that may run counter to established mores and beliefs which are considered contrary to Islamic teachings.
There is a sense of appreciation that this beliefs that may seemingly run counter to what they perceive as Islamic , as "calls of listless youthfullness" that would eventually be tempered with time. And that in their youth, they have a sense of "pause status" with things that they seem to find totally against tenets and eventually develop a sense of being on a "status quo" until they are ready to "let go" of these beliefs or practices.
Does new religious movements, newage movements, megachurch phenomenon, and the like influence the understanding of sacred in young Muslims? Though this may be the trend in the west, Islam faces a different reality in this issue
Islam basically came as a reform movement in order to bring people right on track. Islah (renovation/reform) is a continous process in the Islamic tradition
Islamic ethos possesses what is described as khidmat (service) better known in its turkish equivalent as Hizmet Islami (Service in the welfare of Islam), this is best reflected in service to both the community and humanity.
Traditional Muslim scholarship shows that the terminologies of Imam, Ameer (commander) and Khalifa (caliph) has been interchanged in referrence to both spiritual and temporal leadership.
Every year
These groups based in the Philippines hold summer youth camps, whose focus in on spiritual enrichment and inculcation of the consciousness of serving the community.
At the end of these youth camps, young Muslims are required to prepare projcts that are both within the ambit of their personal capacity and understanding. Among the projects some of the these youths proposed were seen as a manifestation of their community spirit such as support your masjid programs, Community Garage sale , donate your spare books and hijabs among others.
Muslim youths may be probably raised in a secular environment living with youths of other religions but they (muslims) come from a tradition of an integrationist persepective viewing all parts of human endeavour as part of spirituality.
: 1. Strong community spirit which is reflective of the jamaat islami (Islamic community) charachter 2. Strong bonding with other members of their religious organization manifesting the ashabiyah (brotherhood) 3. Strong desire to have this spirituality shared with other members of the Muslim community 4. The perception that ibadi wa ammali (worship and human transactions) are part of ones divine duties towards God and as such all actions and transactions (in relation to God, man and society) .
As such
notions of the sacred, spirituality and religiousity show no clear dividing line for Muslims as each of these terms are strongly intertwined with each other and that daily life,spirituality and practice are but garments worn by a Muslim in varying degrees and that each for an integral and inseparable part of each other.