As far as Islam is concerned, it must be noted that Arab and Muslim majority societies are seriously lacking in spirituality. There is not a deficit of \u201creligion\u201d but of spiritual life. It can be encountered among Islamists, as well as among secularists and ordinary citizens. Religion refers to the framework, to the structure of ritual, to the rights and obligations of believers and, as such, lies at the heart of social and political debate. In the classical Islamic tradition, framework, reference and practices can \u2014 like all religions and spiritual traditions \u2014 be best seen in the light of their relation to meaning (here, to the Divine), to a conception of life and death, to the life of the heart and mind. Contemporary Islamic discourse has, however, too often lost its substance, which is that of meaning, of understanding ultimate goals and the state of the heart. Increasingly, it has been reduced to reactivity, preoccupied with the moral protection of the faithful, based on the reiteration of norms, rituals and, above all, prohibitions. But spirituality is not faith without religion; it is the quest for meaning and peace of heart as the essence of religion. Viewed in this light, Muslim majority societies are profoundly bereft of serenity, coherence and peace. The time has come for a spiritual and religious emancipation. As far as Islam is concerned, it must be noted that Arab and Muslim majority societies are seriously lacking in spirituality. There is not a deficit of \u201creligion\u201d but of spiritual life. It can be encountered among Islamists, as well as among secularists and ordinary citizens. Religion refers to the framework, to the structure of […]<\/p>\n","protected":false},"author":2251,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-2339","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"yoast_head":"\n
The decline of Islamic civilisation, followed by colonialism, has left its mark, as has the experience of political and cultural resistance. The way in which religion, and the Islamic reference, are understood was gradually adapted to the requirements of resistance: for both traditional Muslim scholars (ulama) and Islamist movements (which often began with mystical aspirations) moral norms, rules pertaining to food, dress and strict observance of ritual have come increasingly to the fore as means of self-assertion, in direct proportion to the danger of cultural colonialism and alienation perceived and experienced in Arab societies. Caught up in political resistance, Islamist movements have gradually focused their attention on questions of a formal nature, setting aside the spiritual core of religious practice. Between the rhetoric of traditional religious authorities and institutions, and that of the Islamists, whether narrowly rigorous in outlook or hypnotized by political liberation, ordinary citizens are offered few answers to their spiritual pursuit of meaning, faith, the heart and peace.
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