Netherlands: Study of Muslim youth

For many young Muslims religion is not something that seriously engages them in daily life. They feel Muslim, show themselves assuch by wearing a headscarf for example and keeping Ramadan, and think the laws of Islam are important. But they don't observe them strictly, certainly not if they are yet young.
That is one of the trends among young Moroccans, Turks and Muslim Surinamese, described in Geloof en Geluk (Faith and Happiness), a study about tradition and renewal among young Muslims by the Institute for Multicultural Development FORUM.Researchers of the University of Amsterdam (UvA) interviewed 32 'key figures' from Amsterdam (students, middle school students and working youth, educators, social workers,neighborhood agents and volunteers in the mosque). Through their network they got insight into the world of about 900 young Muslims 15-29 years old.The youth emphasized more and more strongly that they, besides being Muslims, are Dutch citizens.

They talked easily about mutual differences in religious notions, although it isn't appreciated if other Muslims openly talk against Islam.

Young Muslims could appreciate fellow youth who tookreligion seriously, provided that they also followed the religious laws strictly. Korf: "The feeling that you have with a nun; you respect them, but you shouldn't think of it yourself."
The orthodox colleagues shouldn't be intrusive. Dirk Korf: "Most young Muslims really like Western freedoms." They must not radicalize or preach violence. Support for such youth has dropped in recent years, the researchers observe. Particularly because radical fanatics stand in the way of faith and happiness for young Muslims.
'Faith and happiness' is a follow up study to 'Van Vasten tot Feesten' (From fasts to holidays, 2007), that studied particularly trends among highly educatedMuslim youth in the Netherlands and ''Van Allah tot Prada' (From Allah to Prada, 2006), which studied the life of all Muslim youth. 'Faith and happiness' concentratedon the lower educated Muslim youth (MBO, vocational education).Besides the study of key figures, 347 Muslim students (from ROCs in Amsterdam and The Hague) answered a questionnaire. The age of ROC students is 16-20 [ROC gives adult vocational training]. These youth adhere more to the laws of religion than students and adolescents.
Of the ROC students, 85% agreed with the following statement: "Muslim means for me particularly that I keep the laws of the faith." 12.5% of ROC students visits mosques often, 15% regularly and most (67%) goes now andthen to rarely, a small group never.
Less than half (42%) prays often, 17% regularly, 33% now and then to raraely and 9% never. In comparison with ROC students, twice as many students never go to a mosque, and twice as many never pray. At the same time, almost half of ROC students think it's more important to be a good man than to precisely follow the religious laws.
Dirk Korf, UvA researcher: "Saying that you think the religious laws are important is yet somewhat different than also actually following them. Praying five times a day is one law. But also doing it is a second. If they're in the tram or apprenticing, prayer loses. They do say often that later, when they're older, they will keep the laws."
A process of renewals and individualizing is visible particularly among highly educated adolescents: they more often live independently and less often leave home only when they get married. Notions of marriage are changing, youth more often think they should be able to choose their own partner. They also think differently about emancipation: many youth think that married women should be able to continue working. Girls lead, particularly Turks. Boys don't escape growing as well, though they stay more traditional in their attitudes, particularly Turkish boys. "The Turkish boys and Turkish girls will yet have trouble when they'll marry," says UvA researcher Dirk Korf.
Because Muslim youth prefer marrying somebody from their own group. 67% of ROC students think it's more important that their future partner have the same ethnicity as their own, almost 25% say it doesn't matter so much and 10% thinkit's not important at all.
For most ROC students it's important that their future partner be Muslim (91%). Barely 3% think it's not important. 80% of ROC students think their children shouldn't decide on their own whether to be Muslim or not, 10% think the children should decide and 10% are in between.
Resarcher Marije Wouters, who administered the ROC questionnaire, thought the youth were markedly decent youth. Also the Moroccon youth, who think they appear too often negatively in the news due to a group of trouble makers. Wouters: ""They all have black jackets with colored collars, shaved necks and black cap on their heads, they look a bit like loitering youth. but they fill in the questionnaire seriously and say 'please ma'am'.
And most are (very) optimistic (73%) about their future, which they see in the Netherlands. On average the ROC students estimate their chances of living in the Netherlands in five years at 82%. Wouters: "After the MBO they want to go further with an HBO education, have great expectations of life and they will go do it."

Read More...

THE MORAL SYSTEM OF ISLAM

Islam has laid down for humanity universal fundamental rights that
are to be observed and respected under all circumstances. So that these
rights can be realized in one's daily and social life, Islam provides
both legal safeguards and a very effective moral system In beef,
whatever improves the well-being of an individual or a society
is morally good, and whatever harms this well-being is morally bad.
Islam attaches so much importance to one s love of God and love of
fellow human beings that it discourages excessive formalism. We
read in the Qur'an:

It is not righteousness that you turn your faces towards East or
West; but it is righteousness to believe in God and the Last Day,
and the Angels, and the Book, and the Messengers, to spend of
your substance, out of love for Him, for your kin, for orphans,
for the needy, for the wayfarer, for those who ask, and for the
ransom of slaves, to be steadfast in prayers, and practice
regular charity; to fulfill the contracts which you made; and to
be firm and patient in pain (or suffering) and adversity and
throughout all periods of panic. Such are the people of truth,
the God-fearing. (2:177)

We are given a beautiful description of the righteous and the
religiously committed individual in these verses. He should obey
salutary regulations but fix his gaze on the love of God and the love
of humanity An individual's faith should be true and sincere. We
must be prepared to show it in deeds of charity to other people and
by living as good citizens and supporters of social organizations.
Finally, our own individual faith must remain firm and unshaken in
all circumstances.

This is the standard by which a particular mode of conduct can be
classified as either good or bad. It also provides the nucleus around
which an individual's as well as a societies moral code should
revolve. Before laying down any moral injunctions, Islam seeks to
implant firmly in man's heart the conviction that his dealings are
with God, who sees him at all times and in all places. While he may
hide himself from others or deceive them, he cannot do so with God.Islam
teaches that the objective of one's life is to live a life that is
pleasing to God. To make such a goal possible,
Islam has provided mankind with the highest possible standard of
morality This moral code, which is both straightforward and
practical, provides the individual with innumerable ways to embark
upon and then continue the path of moral evolution. By making
divine revelation the primary source of knowledge, moral standards
are made permanent and stable. This does not make them inflexible,
however, for there is room for reasonable adjustment and adaptation
when needed. The danger of moral relativism, now so widespread in
many societies, is thereby avoided. Another benefit is the gradual
internalization of these moral standards, for one seeks to obey them
voluntarily to please God, not because some government or people
tell him to do so. An individual's belief in God, when added to his
belief in the Day of Judgment, is a powerful motivating factor for one
to live a highly moral life.

Islam does not provide any novel moral virtues, nor does it seek to
minimize the importance of traditional and commonly accepted
moral norms or give exaggerated importance to some and neglect
others. The Islamic moral code incorporates all of the commonly
accepted moral virtues and then endows them with a sense of
balance and proportion by assigning each one a suitable place and
function in the total scheme of life. It widens the scope of man's
individual and collective life by dealing with his domestic
associations, his civic conduct, and his activities in the political,
economic, legal, educational, and social realms. It covers his life from
the home to the society, from the dining table to the battlefield and
peace conferences-in short, from the cradle to the grave-for no
sphere of life is exempt from the universal and comprehensive
application of the moral principles of Islam. It makes morality reign
supreme and ensures that the affairs of life are regulated by moral
norms and not dominated by selfish desires and petty interests.
A major goal of Islam is to provide mankind with a practical and
realistic system of life based on good by which he can conduct his
life. It calls upon mankind not only to practice virtue but to establish
it and to eradicate all that is harmful. It seeks the supremacy of one's
conscience in all matters, so that what is harmful cannot gain the
upper hand in either an individual's or a society's life. Those who
respond to this call are known as Muslims, which literally means
those who have submitted to God. The sole object of the
resultingcommunity of Muslims (the ummah ) is the undertaking of an
organized effort to establish what is good and to fight and eradicate
what is evil and harmful.
Several of Islam's basic moral teachings are given below. They cover
the broad spectrum of a Muslim's personal moral conduct as well as
his social responsibilities.

God-Consciousness

The Qur'an mentions God-consciousness as the highest quality of a
Muslim: The most honorable among you in the sight of God is the one
who is most God-conscious. (49:13)
Humility modesty control of
passions and desires, truthfulness, integrity, patience, steadfastness,
and fulfilling one's promises-all of these are moral values that are
mentioned manyh times in the Qur'an: And God loves those who are
firm and steadfast (3:14Q. The Qur'an also tells Muslims:
And vie with one another to attain your Sustainer's forgiveness
and a Paradise as vast as the heavens and the earth, which
awaits the God conscious, who spend for charity in time of
plenty and in time of hardship, and restrain their anger and
pardon their fellow men, for God loves those who do good.
(3:133134)
Establish regular prayer, enjoin what is just, and forbid what is
wrong; and bear patiently whatever may befall you;for this is
true constancy And do not swell your (cheek with puce) at
men, nor walk in insolence on the earth, for God does not love
any man proud and boastful. And be moderate in your pace
and lower your voice;for the harshest of sounds, indeed, is the
braying of the ass. (31:18-19)

The moral behavior of a committed Muslim can be summarized by
the following statement of the Prophet:
My Sustainer has given me nine commands: to remain c
conscious of God in private and in public; to speak justly
whether angry or pleased; to show moderation when poor or
rich; to re kindle friendship with those who have broken it off
with me; to give to him who refuses me; that my silence shouldbe
occupied with thought; that my looking should be an
admonition; and that I should command what is right.
Social Responsibilities

The teachings of Islam concerning social responsibilities are based on
kindness and consideration for others. So that these broad injections
will not be ignored in specific situations, Islam stresses specific acts
of kindness and defines the responsibilities and rights that belong to
various relationships. Our first obligation is to our immediate family-
parents, spouse, and children, then to other relatives, neighbors,
friends and acquaintances, orphans and widows, the needy of the
community, our fellow Muslims, our fellow human beings and
animals.
Parents

Respect and care for parents is a very important part of a Muslims
expression of faith.
Your Sustainer has decreed that you worship none but Him,
and that you be kind to parents. Whether one or both of them
attain old age in your life-time, do not say to them a word of
contempt nor repel them, but address them in terms of honor
and, out of kindness, lower to them the wing of humility and
say: My Sustainer! Bestow on them Your mercy, even as they
cherished me in childhood. (17:23-24)
Other Relatives
And render to the relatives their due rights, as (also) to those in
need, and to the traveler; and do not squander your wealth in the
manner of a spendthrift. (7:26)
Neighbors
The Prophet said: "He is not a believer who eats his fill when his
neighbor beside him is hungry" and "He does not believe whose
neighbors are not safe from his injurious conduct."Actually,
according to the Qur'an and example of the Prophet, a

Muslim has to discharge his moral responsibility not only to his
parents, relatives, and neighbors but to all mankind, animals, and
useful trees and plants. For example, the hunting of birds and
animals for sport is not permitted. Similarly, cutting trees and plants
that yield fruit is forbidden unless there is a very pressing need for
one to do so.

Thus, on the basic moral plane, Islam provides mankind with a
higher system of morality that can be used by an individual to
realize his greatest potential. Islam purifies the soul of self-seeking
egotism, tyranny, wantonness, and lack of discipline. It creates God-
fearing men who are devoted to their ideals, motivated by piety,
abstinence, and discipline, and unable to make any compromise with
falsehood. It induces feelings of moral responsibility and fosters the
capacity for self-control. Islam generates kindness, generosity,
mercy, sympathy, peace, disinterested goodwill, scrupulous fairness,
and truthfulness towards all creation in all situations. It nourishes
noble qualities from which only good may be expected.

Read More...