The Muslim family
Young Muslims find a middle ground for fostering romantic relationships of culture and context to the term "dating" that is often overlooked. “My friend Kim started a relationship with a Muslim man. She is a See: Dating a Muslim: Understanding his Religion and Culture. He may tell. Cultural Variation among Matrimionial Muslim Marriage Rules equal rights and duties in the practice of Islam and also equality in the marriage relationship.
Older Muslims continue to reject dating because they worry that a Western world will also create Western expectations of premarital sex in these relationships. So the way that we label events or phenomena, such as dating, is definitely going to provide a certain perspective on what that means for us," he says. Therefore, taking on the dating vernacular to describe their relationship and labeling their significant other as "boyfriend" or "girlfriend" does put some couples at risk of falling into the physical expectations that come with dating, Hodges says.
But, he adds, these fears can be allayed because "the most important connotation that is borrowed is the ability to choose your own mate," which is also the main precept of dating in the West. One way that some young Muslim couples are rebutting the idea of dating being offensive is by terming it "halal dating. By adding the permissibility factor, some young couples argue, they are removing the idea that anything haram, or prohibited, such as premarital sex, is happening in the relationship.
On the other hand, some young couples believe there should be no stigma attached to dating and, therefore, reject the idea of calling it halal.
Khalil Jessa, founder of Salaam Swipe, a dating app that caters to young Muslims, also believes that the negative associations attached to dating depend on the particular society. When they take the word dating, they're adding this connotation to it, and I don't think that's necessarily the case.
It's up to each individual and each couple to choose how they wish to interact with one another," Jessa argues. Getting to know someone and making the informed decision to marry them is not an alien concept in Islamic societies. Abdullah Al-Arian, a history professor at Georgetown University School of Foreign Service in Qatar, says that the idea of courtship has been present in Muslim societies for centuries but was subdued in colonial times.
When the British and the rest of Europe colonized much of the world, they also placed social restrictions on sexual interactions between unmarried couples, Arian says. These social restrictions also took hold in certain Islamic societies, with religious restrictions on sex leading some to go as far as segregating the genders as much as possible, including in schools, universities and even at social gatherings. These practices began to disintegrate as women started entering the workforce, demanding their rights for universal education and pursuing higher education, Arian says.
Segregating because of religious dogma became harder. And so, as the genders mixed, dating relationships also took root in some societies. This, he says, further facilitated the imitation of Western relationships.
Changing ideas about modernity, widespread urbanization and the West's cultural hegemony influenced something as intimate and personal as relationships, Arian says. But the most influential factor is globalization.
Muslim Marriage: Beliefs, Rules & Customs
These "shared experiences," as he calls them, have given birth to third-culture kids. These multicultural generations are growing up with a "very different moral compass that is rooted in a number of influences; and not just the local, but the global as well," Arian says.
Officially, men and women enjoy equal rights and duties in the practice of Islam and also equality in the marriage relationship. This theory, however, is often overridden by local customs and ingrained attitudes among communities. Such is the case in prohibiting polyandry while permitting polygamy, prohibiting interfaith marriage for women but allowing it for men, and allowing the practice of certain courtship rituals.
It would be fair to say that in most Muslim schools, women are regarded as being under a kind of guardianship or custody, first of their fathers and then of their husbands. In practice, this affects nearly all aspects of how men and women relate to each other in Islam.
Courtship Among Believers Dating is rare in majority-Muslim countries. It should be noted that sometimes her consent is not required to proceed with what her guardian wali mujbir feels is a good match. More secular Muslim countries have outlawed forced marriages, while others permit the practice on the grounds that the father or paternal grandfather has the final say in family affairs.
Under Islam, the consent of the bride is required to become a second, third, or fourth wife.
On reaching agreement, the two families will usually draft a marriage contract that governs the exchange of goods and other property and sometimes even the duration of the marriage itself. The Marriage Contract The marriage contract aqd-nikah takes many forms, but its most basic purpose is to cement the bond between the bride and groom.
Often, it will contain the details of the mahr, or dowry, the groom must pay the family of the bride. Ratifying this contract usually involves some kind of ceremony—the practice of which varies greatly across Islam. The ceremony must also be attended by at least two witnesses who are adults of sound mind and can testify to the observance of the law.
- How Young Muslims Define 'Halal Dating' For Themselves
- Muslim Marriage: Beliefs, Rules & Customs
- The Muslim family
Many, if not most, Muslim couples go further than this simple ceremony. Contributing to her apprehension were the prospect of not being able to see a woman physician, difficulties in articulating the real reason for her attendance, and the possibility that an internal examination may exacerbate her bleeding.
This practice is most widespread in parts of Africa, stretching in a band from the Horn through Central Africa and extending to parts of Nigeria.
Female genital mutilation is currently illegal in many countries, including Britain. The least invasive of these involves removing only the prepuce of the clitoris. Removal of the clitoris, or more extensive procedures, is not approved by religious teaching 17 ; nonetheless, these extreme practices continue in some Muslim regions largely because of the strong influences of tribal and regional custom and tradition.
The most extreme form, infibulation, involves excising the clitoris, the labia minora, and the medial aspect of the labia majora. The sides of the vagina are then sutured, leaving a small opening for the passage of urine and menstrual flow.
The removal of large amounts of genital tissue can cause considerable problems, including difficulties with micturition, recurrent urinary tract infection, dyspareunia, and dysmenorrhea. The emotional and psychological ramifications of such bodily assault are also now being appreciated. Traditionally, a local midwife performs a deinfibulation immediately after marriage, thus allowing consummation to occur.
The recent large-scale migration from Somalia, Sudan, Eritrea, and Ethiopia to parts of Europe has highlighted the difficulties and problems involved with caring for infibulated women.
Access to deinfibulation is restricted in the United Kingdom, and women will, therefore, often become pregnant while infibulated, hindering their care in pregnancy and in labor. Parental rights On joining the Muslim community, I was astonished that so much emphasis was put on my relationship with my parents. Here are a few sayings of Muhammad on this subject to which I was exposed almost immediately: May his nose be rubbed in the dust!
An Arabic expression denoting degradation. A man came to Muhammad and asked his permission to go to battle. When her notes were reviewed, it transpired that she had had 3 consecutive stillbirths, the last being only 6 months previously at 36 weeks' gestation. The possibility of the stillbirths contributing to her current condition was raised. She acknowledged this, saying that she had been coping well while in Pakistan because there she had the support of her extended family.
On returning to England, however, she found her-self more isolated and was struggling to cope. The option of counseling was discussed but was strongly declined.
Counselors cannot understand this.
The World’s Muslims: Religion, Politics and Society
There is an increasing trickle of Muslims entering nursing homes, and I've actually been thinking of opening a home specifically for Muslims. Muslim nursing home proprietor An elderly Bengali man was recovering in a hospital from an episode of pneumonia.
He was bed-bound, the result of multiple strokes. On the geriatric team's prompting, the family was approached by social services to discuss a nursing home placement.
The family explained that they would prefer to look after him at home. With the support of his physician and social services, he was able to stay in the family home until his death a few years later. At a seminar on transcultural medicine, junior physicians were asked if they had any particular questions about Islam. Anonymous responses were encouraged to allow the physicians to raise issues of genuine concern without fear of offending the group leader a Muslim.
Barbed wire Zara, a year-old housewife from Sudan, attended for a follow-up appointment at her local hospital. Her physician was on leave, so she was seen by a locum tenens replacement. On entering the patient's room, the physician extended his hand.
Zara politely declined, but failed to give her reasons for doing so.