We are here beginning a transitional chapter between our statement of fundamental principles and the tools that
construct Islamic thought and a more concrete consideration of the realities on the ground with the dynamics that run through, or in my opinion should be running through, Western Muslim communities. The first three chapters of this part I are essential because they have made it possible for us to present, from within the Islamic framework of reference, the nature of its universal teaching as it affects the awareness of Muslim believers and the ways in which it may be articulated and take root in the future. In the West, as in the East, Muslims are already engaged in the “Way of faithfulness”; they are already trying to journey “toward the source” by seeking to apply the teachings of their religion at their own level, to be consistent with the requirements and to organize themselves to be and do better. They are more or less deeply aware of how demanding the Way is, but they are nevertheless seeking peace and growth by traveling along it.
For decades the context of American and European societies has challenged them, even unsettled them, and has invited them, or rather summoned them, to go back to their Texts and reread them with a new understanding, to understand the substance better, to formulate new responses and propose fresh pathways. Following on from the study of the scriptural sources and classical scholarly works, a very substantial part of the theoretical schema that we have set out naturally comes from our experience of life in the West. Nothing could be more normal, and this is moreover the logical consequence of the connection that the Islamic message itself establishes between the universal principles it defines and active reason, which is invited to consider the principles and actualize them in the midst of historical and social contingencies.
We now need to find out how to use these fundamental sources and their tools in the Western universe to make them effective in practice. How, between the universal message of Islam, the legal instruments available, and the reality of North American and European societies, can we outline a project, a “vision” in the English sense of the word? Where are we going? What do we want? Before considering further, we must take a look at the reality facing us and ask another central question: from where are we setting out? In fact, it is impossible to speak of a vision for the future if we do not take time to establish, even in general terms, an inventory of the assets and deficits of the current situation of Muslims in the West.
