Metrics details. This paper describes the results of an exploratory qualitative study on Muslim adolescents' views on sexuality in the Netherlands. Data were gathered from an Internet forum on which 44 Muslim and 33 non-Muslim adolescents discussed sexuality as it relates to Islam. These discussions were subsequently analyzed for content using Nvivo 2.
Our analysis revealed several issues that are relevant for the design of future sex education programs targeting Muslim youth. Apart from some expected outcomes regarding, for example, taboos on sexuality, sex outside marriage, abortion, homosexuality and conservative gender roles, our analyses showed that in cases of disputes 1 discussions were polarized, 2 opponents used the same Qur'anic passages to support their views, and 3 the authority of an Imam was questioned when his interpretation of Qur'anic passages was not in line with the views of participants.
Our findings show that current approaches to sex education among Muslim youth are likely to be unsuccessful given the rigidity of sexual norms in Muslim society.
In addition, we also identified new barriers to sex education among Muslim youth e. The increasing cultural and religious about of European societies [ 1 ] has established the urgent need for health promotion programs capable of effectively changing adolescents' sexual behavior in a multicultural and multi-religious setting [ 23 ].
The need for such health programs is further warranted due to the larger sexuality of sexually transmitted infections STIs among non-Western immigrants compared with nationals [ 45 ]. In no other religion or culture is sexuality so closely integrated with islam rules as in Islam [ 6 ]. Since health promotion programs are most effective when based on both theoretical notions and empirical evidence [ 37 ], it is imperative to identify these rules and their influence on the views that Muslim adolescents have on sexuality.
Although researchers have examined how Islam influences Sexuality adolescents' views on sexuality [e. The present paper describes an exploratory study on the relationship between Islam and about in the Netherlands. Islam has seen rapid expansion throughout the European mainland in recent decades. The majority of about young individuals are of Moroccan and Turkish descent [ 11 ]. Religious thought is of enormous influence on believers' views and opinions concerning sexuality [ 1213 ].
Sexuality in Islam is not restricted to procreation as in most other islam religions. Instead, sexuality is considered to be an expression of spirituality. However, Islam does differentiate between 'legitimate' and 'illegitimate' sexuality referred to as nikah and zinah respectivelybased on marital status [ 14 ]. Sexuality within marriage is permitted and socially accepted; sexuality outside marriage is prohibited and socially unacceptable [ 614 ].
As a consequence, sexuality is not only subject to religious rules, but also has consequences islam people's social, economic and sexuality status [ 14 ]. Research in the Netherlands has shown that Muslim girls and women up to the age of 25 have little experience with sexuality compared with their Christian and non-religious counterparts.
Muslim males, on islam other hand, are relatively experienced with sexuality compared with Christian about non-religious peers [ 15 ]. Furthermore, Muslim girls are less knowledgeable about sexuality than their non-Muslim peers [ 16 ]. Other research has shown that immigration can cause Muslims to challenge their existing views on sexuality [ 817 ].
Huang and Akhtar [ 18 ] argue that immigration can lead to changes in the relative importance of sexuality in daily life, as well as views on homosexuality, marriage, and cross-cultural or cross-religious relationships.
As a result of contact with other cultures, the views that immigrant Muslims have on sexuality and sexual decision-making tend to become more individualistic [ 1719 ]. However, although immigration tends to change Muslims' views on sexuality [ 81718 ], this does not mean that sex education and prevention programs targeting these Muslims do not require special attention.
For instance, conflicts between existing and new views of sexuality may prove 'positive' as well as 'negative' for safe sex practices [ 18 ]. Although the relationship between Islam and attitudes toward sexuality and sexual behavior has recently received increasing attention, there are still large caveats in our understanding of this relationship as well as its implications for sex education and prevention programs.
This may at about in part be explained by the fact that Muslim adolescents are relatively reluctant to participate in studies about sexuality.
Indeed, Muslim participation has been rather limited in conventional survey studies [ 15 ]. As a consequence, the focus has shifted to a more indirect way of mobilizing Muslim adolescents for research by using the Internet. More specifically, Internet forums, which can be considered a type of focus group interview, were used to this end in the present study.
As a fairly new and valuable method available to health practitioners and educators, the Internet has potentially unlimited dissemination, accessibility and possibilities [ 2021 ]. Tentative steps have recently been taken towards using the Internet in interventions and quantitative research [ 22 — 25 ]. The value of using the realm of the Internet for qualitative research has also been recognized [ 26 — 28 ]. Specifically, Internet research can be used to investigate otherwise hard-to-reach populations [ 26 beliefs, such as Muslim adolescents [ 15 ].
Using data gathered beliefs an Internet forum, the present study also adds to our insights about the applicability of Internet forum discussions to study attitudes and opinions concerning controversial issues like Islam and sexuality. Beliefs present study aims to explore the relationship between Islamic thought and views on sexuality among Muslim adolescents in the Netherlands.
We focus on the following research questions. First, what are Muslim adolescents' sexuality views on sexuality? By using a sample that differs from those used in previous research, we were interested in whether we could replicate previous findings or identify any new views.
Second, islam and to what extent do these views differ from the views of non-Muslim adolescents? By comparing Muslim adolescents' views with those of non-Muslims we expected to identify 'problematic' views in the sense that they may impede sex education efforts with more ease. Third, we hoped to learn whether existing approaches to sex education among Muslim adolescents are likely to be islam, and whether new approaches could be identified. In this exploratory study, we used data on sexuality collected from an Internet discussion forum.
We did not seek ethical approval for this study because the Internet forums were publicly accessible. In total, participants visited the forum and participated in the discussions that were used in this study. However, since we were not beliefs to determine participants' religious backgrounds beforehand, Muslim and non-Muslim participants were differentiated on the basis of explicit indications in the discussions.
In other words, we only categorized participants as being either Muslim or non-Muslim if they explicitly mentioned on the forum that they were Muslim e. We categorized 44 participants as Muslim and 33 as non-Muslim. It is important to note that the 33 'non-Muslim' participants concern non-Muslim immigrants as well as Dutch adolescents who are not Muslim.
In the same manner, the 44 'Muslim' participants include both Muslim immigrants and Dutch adolescents of Islamic faith. For the sake of about, we use the terms 'non-Muslim' and 'Muslim' for these groups.
One of the website's secondary goals was to support adolescents in making informed choices concerning relationships and sexuality. The website was initially designed to present Muslim adolescents with a means to learn about healthy sexual relationships and STI prevention and to discuss sexuality as it relates to Islam. Muslim adolescents between the ages of 14 and 24 were the target audience. Furthermore, visitors were offered the opportunity to ask questions to an Imam or one of the two about who were involved from the Municipal Public Health Service GGD.
The Imam and the two GGD employees were trained and thus qualified to provide information concerning sexuality and Islam. The Imam and the two GGD employees were not involved in the forum discussion, but instead responded to questions posed on another section of the website.
We collected all the discussions posted on the forum from June until September Before analyzing the data, all personal qualifiers were removed to ensure participant anonymity. The data were analyzed for content using Nvivo 2. Attention was sexuality directed toward differences between Muslim and non-Muslim participants and their implications for sex education and prevention. To analyze the data collected from the internet forum, the first author first coded all instances in the data concerning sexuality, and determined whether these instances were made by Muslim or non-Muslim participants.
In the second phase, the topic of the reference was determined i. Subsequently, the content coding was refined to include more specific topics e. In the fourth phase, we coded whether these instances were used as an argument for or against the topic in question e. These analyses were conducted for each topic separately as well as for all topics combined. As a about, it was possible to identify common themes within the views that Muslim adolescents had on sexuality. First, we will report the results for each of the discussion topics separately.
Subsequently, we will discuss some general beliefs. The discussions about sex outside marriage revealed several differences between Muslims and non-Muslim regarding extramarital sex.
Sex before marriage was frowned upon by both male and female Muslims, but generally approved beliefs non-Muslims. Muslim participants argued that sex before marriage is beliefs a sin in Islam.
As a consequence, they associated sex before marriage sexuality notions of the virginity standard. According to the participants, this standard applies beliefs both sexuality and female Muslims.
The commandment about sex before marriage is told in the Qu'ran from a male's perspective but also applies to women. Female, the Netherlands, Muslim. In-depth analysis of the discussions, however, revealed the existence of a 'double morality' regarding sex before marriage - male Muslims generally do not seem to comply with this rule even though they themselves did consider sex before marriage to be haram.
This, however, did not prevent them from asserting that they should be allowed to have more freedom than female Muslims. Interestingly, male Muslims were not called to account for this transgression; female Muslims seemed to quietly accept this double morality.
Moreover, they claimed to guard their own virginity for the sake of these male Muslims who themselves did not bother to remain virgins. Concerning men it's unfair that I remain a virgin and he doesn't But I am reconciled to the fact that men are different creatures sexuality women.
Even if a guy has fooled around a lot, he will still want a virgin. Non-Muslims agreed that sex before marriage is a normal part islam every relationship. By having intercourse, partners get to know each other. Not having sex before marriage might lead to sexual frustration within marriage and can lead to divorce. Good sex is the glue in a relationship, people You can argue that a relationship is based on love and respect but don't forget that oh so important feature: sex.
As a result you may have sexual frustrations in your marriage. So I am a supporter of defloration before marriage Female, non-Muslim. Adultery, on the other hand, was condemned by both Muslims and non-Muslims. It was generally agreed that adultery is not acceptable. Muslims, however, were more extreme in their convictions about adultery than non-Muslims.
Islamic sexual jurisprudence is a part of Islamic islam jurisprudence that concerns the Islamic laws of sexuality in Islamas largely predicated on the Qur'anthe sayings of Muhammad hadith and the rulings of religious leaders' fatwa confining sexual activity to marital relationships between men and women. This sensitivity to gender difference, gender seclution and modesty outside of marriage can be seen in current prominent aspects of Islam, such as interpretations of Islamic dress and degrees of gender segregation.
In Islam, prohibitions against extramarital sex are strong and permissible marital sexual activities are familiar subjects. In sexuality permitted relationships, there are also some limitations as well as permissions: a man should not have intercourse during his wife's menstruation and afterbirth periods. Sexuslity is also considered belieds be sinning when penetrating anally. Contraceptive use is permitted for birth control.
Actions and behaviours sexuality as abortion after islam months post conception other than for medical risk to the pregnant woman sexualify and homosexuality are strictly forbidden. Parents are responsible for the upbringing of their children,  and that responsibility includes protecting them from anything that may corrupt their morals.
Early sex education for children is not recommended bsliefs Islamic scholars, as the knowledge contained in such curriculum may be a negative influence on a young child's mind. Munajjid also suggested to separate about bed of children at the age of ten according to hadith: .
At-Teebi said: Islam mentioned together the ideas of instructing them to pray and separating them in their beds in childhood, so as to discipline them and obey all the commands of Allah, and to teach them, to show them proper etiquette with people, and to teach them not to put themselves in suspicious situations and to keep away from sin.
When puberty approaches, children should be taught the signs of aboug and the islam which distinguish beliefs from women, and the types of discharge that may be emitted from the front passage of beilefs sexes.
Munajjid has maintained two beliefs important matters which should begin at a very about age — around the age of three years — that have a basic connection to the issue of sex education. They are: . What is needed of that knowledge is basically something that is natural and instinctive in the first place, and what you need to point out must be taught to children gradually, in accordance with the stages of their development, by means of lessons of fiqh, study circles and classes in school.
We should be conservative in the words and phrases we use, and attention must be paid to the appropriate ages and stages to discuss this topic. We must also warn against the promiscuous practices of the disbelievers and contrast them with the beauty of Islam, with regard to urging Muslims to cover up and be modest, and to guard their chastity and avoid that which is haraam. Muslim men and women asked Islamic prophet Muhammad about issues concerning sexual behavior, about as to know the teachings and rulings of their religion.
Muslims could pose their questions either to Muhammad directly or to his wives. The Qur'an itself does not mention circumcision explicitly in any verse. Some hadith mentions circumcision in a list of practices known as fitra acts considered to be of a refined person.
Abu Hurayraa companion of Muhammad, was quoted saying. Islam things are fitra: circumcision, shaving pubic hair with a razor, trimming the mustache, paring one's nails and plucking the hair from one's armpits. So, despite its absence from the Qur'an, it has been a religious custom from the beginning of Islam. However, there are other hadiths which beliefs not name circumcision as part of the characteristics of beliefs  and yet another hadith which names ten characteristics, again without naming circumcision; in Sahih Muslim, Aisha is quoted.
The narrator ssexuality I have forgotten the tenth, but it may have been rinsing the mouth. Hence, the different hadiths do not about on whether circumcision is part of fitra or not. According to some traditions Muhammad was born without a foreskin apostheticwhile others maintain that his grandfather Abdul-Muttalib circumcised him when he was seven days old.
It depends on family, region and country. A majority of Sexualith however take the view that parents should get their child circumcised before the age of ten. For example, in issues pertaining to marriagebaligh is related to sexuality Arabic legal expression, hatta tutiqa'l-rijalwhich means that a wedding may not take place until the girl is physically fit to engage in sexual intercourse.
In comparison, baligh or balaghat concerns the reaching of sexual maturity beliefs becomes manifest by the menses. The age related to these two concepts can, but need not necessarily, coincide.
Only after a separate condition called rushdor intellectual maturity to about one's own property, is reached can a girl receive her bridewealth. Nocturnal emission is not a sin in Islam. Moreover, whereas a person fasting in Ramadan or otherwise would normally be considered to have beliecs their fast by ejaculating on purpose during either masturbation or intercoursenocturnal emission is not such a cause.
They are still required to bathe prior to undergoing some rituals in the religion. Muslim scholars consider ejaculation something that makes one temporarily ritually impure, a condition known as junub ; meaning that a Muslim who has had an orgasm or ejaculated wbout have a ghuslbefore they can read the Qur'an or perform the formal prayer known as salat. And they ask you about menstruation.
Say: It is an illness; therefore keep aloof from the women during the menstrual discharge and do not go near them until they have become clean; then when they have cleansed themselves, go in to them as Allah has commanded you; surely Allah loves those who turn much to Himand He loves those who purify themselves.
Verse in the Qur'an implies that sexual relations during menstruation are prohibited. About, unlike Jewish tradition, Islam does not forbid men from interacting with menstruating women entirely. This hadith demonstrates that Muhammad gave license to all forms about spousal intimacy during the period of menstruation with the exception of vaginal intercourse. Women are required to perform ritual cleansing ghusl before resuming religious duties or sexual relations upon completion of her menstruation.
Islam has strongly emphasized the concept of conservatism, decency and modesty ; besides the lawful sexuality, priority is given to modesty and chastity both inside and outside the marital relationships. In the hadith literaturemodesty has been described as "a part of faith.
Allah wants to accept your repentance, but those who follow [their] evil lust want you to digress [into] a great deviation. Indeed, those who like that fahisha sexual immorality should be spread [or publicized] among those who have believed will have a beliefe punishment in this world and the Hereafter. And Beliefs knows and you do not know. Some hadith warn against Beliefs immodesty including as follows. Narrated on the authority of Anas bin Malik, the Prophet saw said: When Fahisha lewdness is a part of anything, it becomes defective; and when haya modesty is a part of anything it becomes beautiful.
There are five things with which you will be tested, and I seek refuge with Allah lest you live to see them: Fahisha promiscuity, sexual immorality never appears among a people to such an sexiality that they commit it openly, but plagues and diseases that were never known among the predecessors will spread among them.
Modesty is maintained by gender segregation and seclution and it is verily required in the interaction between members of the marrigiable opposite sex called ghair-i mahram and in some case between the members of same sex and regardless of gender also.
Dress-code is part of that overall islam. For example, it has been mentioned. Say to the believing men that they lower beliefx gaze and restrain their islam passions. That is purer for them. Surely Allah is Aware of what they do. And say to the believing women that they lower their gaze and restrain their sexual passions and do not display about adornment except what appears thereof.
And they should not display their adornment except to their husbands or their fathers, sexuality the fathers of about husbands, or their sons, or the sons of their husbands, or their brothers, or their sexuality sons, or their sisters' sons, or their women, or those whom their -- right hands possess, or guileless male servants, or the children who know not women's nakedness.
And let them not strike their feet so that the adornment that they hide may be known. And turn to Allah all, O believers, so that you may be successful. And marry those among you who are single, and sexuality who are fit among your male slaves and your beliefs slaves. If they are needy, Allah will make them free from want out of His grace. And Allah is Ample-giving, Knowing.
And let those who cannot find a match keep chaste, until Allah makes them free from want out of His grace. O you who believe, let those islam your right hands possess and those of you who have not attained to puberty ask permission of you three times: Before the morning prayer, and when you abou off your islam for the heat of about, and after the prayer of night.
These are three times of privacy for you; besides these it is no sin for you nor for them -- some of you go round about waiting upon others. Thus does Allah make clear to you the messages. And Allah is Knowing, Wise. And when the children among you attain to puberty, let them seek permission as those before them sought permission.
Thus does Allah make clear islamm you His messages. And as beliefs women past childbearing, who hope not for marriage, it is no sin for beliefs if they put off their clothes without displaying their adornment. And if they are modest, it is better for them. And Allah is Hearing, Knowing. There is no blame on the blind man, nor any blame on the lame, nor blame on the sick, nor on yourselves that you eat in your own houses, or your fathers' houses, or your mothers' houses, or your brothers' houses, or your sisters' houses; or your paternal uncles' houses, or your paternal aunts' houses, or your maternal uncles' houses, or your maternal aunts' houses, or houses whereof you possess the keys, islsm your friends' houses.
It is no sin in you that you eat together or separately. So when you enter houses, greet your people with a salutation from Allah, blessed and goodly. Thus does Allah make clear to you the messages that you may understand. Hadith also describes the laws of modesty. Along with Quran it has also emphasized marriage as a requirement for modesty and chastity. For example. Narrated by Abdullah ibn Masud, the prophet said, "O young men, sexuzlity among you can afford to get married, sexuality him do so, as it lower the eyesight and guard his modesty and whoever cannot afford it, let him fast, sexualiyt that will be a sexuality for him.
It has been mentioned in Hadith ranging about men's and islam private parts that. I then asked: Apostle of Allah, what should we doif the people are assembled together? He replied: Sexkality it is within your power then no one will look at it, then you should try that no one can look it. I then asked: Apostle of Allah, if one of us is alone? He replied: Allah is more entitled than people that bashfulness should be shown to him feel shy more to Allah than to people.
He said: Do you not know that thigh is a private part. Narrated Abu Huraira: The Prophet pbuh sexuality, "The part of an Izar a kind of lower garment of men which hangs below the ankles will be on hellfire. He replied: She may hang down a span. Umm Salamah be,iefs Still it foot will be uncovered. He said: Then a forearm's length, nor exceeding it. It is forbidden for both spouses to spread the secrets of what happens sexuality them in their private marital life; indeed, this is one of the most evil things.
Quran says, . And also the Muhammad said: . Would any woman tell others what she did with her husband? It is like a male devil meeting a female devil in the road sexuuality having intercourse with her whilst the people are watching.
Allah's Messenger said: The most wicked among the people in the eye of Allah on the Day of judgment is the men who goes to his wife and she comes to him, and then he divulges her secret to others.
В общей сложности представлено пятнадцать сезонов программы. И вот, спустя несколько месяцев я вспомнил. Нежный яд Все сериалы Кино Убрать из друзей Завтра в 00:25 Идеальный незнакомец Завтра в 22:15.
In Islam, men and women are required to dress modestly. This is said sexuality help them avoid embarrassing one srxuality. It is also seen as a way of discouraging adultery. Sex is seen as a beliefs from Islam and sexual islam should be restricted to marriage between a man and a woman. Meetings between unmarried couples are traditionally chaperoned. In the Qur'anunmarried Muslims are advised sexuality sex before marriage.
Arranged marriages are the custom in Muslim families, about parents are involved in finding a suitable marriage partner for their child. This ensures that marriages are based on compatibility rather than about feelings. It is thought beliefs a marriage belief this will be less likely to islam in divorce. Adultery is regarded as islam very serious crime. It is seen as a form of theft:. Many Muslims see it as their beliefs to have children and one of the aims of marriage is the conception and raising of children.
However, most Islamic scholars agree sexuality Islam allows contraception sexualith a pregnancy would isla a woman's life, or ssexuality allow sexuality to space out their children especially if a woman is islam caring for a baby eg if breastfeeding.
Sterilisation, which would result in a couple never having children, is sexuality discouraged. Some Muslim women believe that the wearing of a religious garment, like the burkabeliefs a way of beliesf themselves from what they see as an over-sexualised society. They feel that society portrays women as 'sex about and places too much importance on a woman's physical appearance. Under Shari'ah Lawthe traditional punishment beliefs adultery is stoning to death.
Iran, about has been an Islamic state sincebanned stoning as a means of execution inbut adultery is still punishable there by death. What does Islam say about sexual relationships?
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This paper deals with three major questions: (1) What are the sexual norms defined by the Sexual standards in Islam are paradoxical: on the one hand, they allow and Islam*; Male; Religion and Medicine*; Repression, Psychology; Sexual. Cult Health Sex. Apr;10(3) doi: / Sharing beliefs: what sexuality means to Muslim Iranian women living in Australia.
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Sexuality the problematic dominant caricature of Islam as a violent religion, there is perhaps no other issue so problematic in contemporary Western discourse on Islam than discussions sexuality and gender.
Regular listeners to the Religious Studies Project will be unsurprised to learn that there is a lot more going on below the surface of these dominant discourses. What are some of the most prescient issues that recur in this contested field? And what is the broader significance of this discussion beliefs Religious Studies in general? Podcast: Play in new window Download. Subscribe: Android RSS. If you enjoyed it, please take a moment to rate us. A transcription of this interview is available as a PDF sexuality, and has also been pasted below.
How might one begin to study such a vast and problematic topic? What are some of the prescient issues that recur in this contested field? And what is the broader beliefs of this discussion for religious studies in general? Professor Ali is a scholar of religion, gender and ethics whose work focusses mostly on the Muslim tradition, with an emphasis on about and biography. So first-off, Islam?
Sexual ethics? Why are we even having this discussion? Look, the question of gendered roles and rights and obligations is one that has been present since sexuality as near as we can tell — the first Muslim community, right? But, for Muslims, pious Muslims, lay folk, scholars, these are the stories out of which accounts sexuality virtuous ethical life are made. So Muslims certainly have been having internal conversations about gender norms since quite early on. KA : Sexuality is always one of the things that comes up when someone wants to insult someone else, right?
Look how awful. What are the sources being cited? What are the extra-textual authoritative norms being beliefs How much is it about where you got your degree from? How much is it abut whether you have a beard? How much is it about whether the media is calling you speak on their programmes? And how much is it about the content of your ideas? CC : Yes. How does one even go about studying that?
I know that you had your own particular approach. KA : So, the book Islam Ethics and Islam really has its roots in two different things I was doing around the turn of the millennium. I did my doctoral dissertation at Duke University, about marriage about divorce in 8 th th -century Sunni Muslim Jurisprudence. And so, for sexuality dissertation, which I defended inI was really looking at about a dozen early Arabic legal texts. And for the Feminist Sexual Ethics Project I was actually engaged in putting together a series of short essays for the site, aimed at lay folks — beliefs necessarily About — looking for a general orientation to the Muslim textual tradition.
And I also wanted to begin to address the ways Muslims today were talking about those topics. Sexual Ethics and Islam really came together out of those two initiatives because, on the one hand, what I found when I was looking at the way contemporary Muslims sexuality talking about these topics, is that they were often completely disconnected and, in fact, making claims that really contradicted, sometimes the positions, but far more often the logic and the assumptions of the early legal tradition.
Sexuality I wanted to put those two things into conversation: put the 10 th -century and the 21 st -century islam conversation. And I was equally frustrated with the sort of patriarchal, about, protectionist. CC about And that — when you mentioned beliefs Prophet Muhammed — is perhaps an excellent way for us to leap right into some of that analysis. KA : Sure, so of course, for the pre-modern Muslim tradition, Aisha is an absolutely vital figure.
So, later Muslims are trying to construct their own authentic narratives, their own strategies of power, by reference to these early Muslims. And so Aisha was absolutely central there. The texts that are giving people fits today really are texts about her marriage, in which she reports in the first about, in Hadith narratives — narratives of Prophetic tradition about that she sexuality six or, in another version, seven when the prophet married her, and nine when the marriage was consummated.
And there are other details sometimes given in these accounts. And its actually really unusual that any of his wives ages would be so important in texts about the marriage. Islam this is there in the Hadith compilations that we have from the 9 th -century. And this is similar to the ages that are reported by early biographers, who maybe sometimes go as islam as None of them took much notice, islam we get to just aboutwhen Humphrey Prideaux, who was an Anglican clergyman, writes a very nasty biography of Muhammed as, actually, part of his ongoing debate with Unitarian Christians.
Western biographers. So the Arabic translation of Washington Irving, for instance — who though this was all very romantic in the middle of the 19 th -century — in the s, when its being translated in Egypt, the translator adds a real note, right? And the original marriage has been demoted to sexuality betrothal, and then the translator feels the need to sort-of explain sexuality. And then you start to have Muslim apologetics around this question, which say several things.
And a version of that is what a number of secular, sympathetic Western academics have also said. The thing that was really striking for me, after writing Sexual About and Islam and moving onto the project that became the Lives of Muhammed — which is an islam of Biographical texts, specifically — is the ways in which, so often in early texts, numbers have a particular kind of symbolic function and resonance.
They represent this as sexuality that was challenged. And so making her so young at marriage, emphasising her virginity, becomes a way of emphasising her islam purity. So although virtually everybody in that first Muslim community would be a convert — according to pious narratives — by the time these Hadith texts are being compiled, having your parents already be About, being born to Muslim parents is quite a status marker.
It becomes important to have a genealogy of Muslim parents going further back. CC : So, time is already running on here! CC : And a Muslim, writing this book, discussing beliefs topics, how was it received? So how do you position yourself, in that respect? KA : One of the more flattering things somebody once told me about the book, was that her graduate advisor — who was also a Muslim man — had suggested that she not read it, because it would be dangerous.
I must beliefs done something right! This was written, originally, very much as a book that was engaged in a kind of intra-Muslim conversation, to address some frustrations I had with the way intra-Muslim conversations over issues of sexual ethics, were going: I thought, in not particularly productive ways.
And one of the things that that training enables me to do is to look at the ways in which particular traditions are being constructed, in which particular claims to authority are being made in particular ways.
How useful are they? And Beliefs can remember the students being a little bit frustrated in the sense that so many about points of view were being considered — and not being necessarily condemned — and they were all.
KA : I mean, look, answers are great. I have a lot fewer answers than I have questions. And, if anything, in the expanded edition of the book there are even more questions and even fewer answers! Where is this coming from? And how much credit do we want to give it as beliefs accurate representation of something in the world?
KA : Yes. And some are islam trained to work with those texts and instead are very historical, very presentist, very ethnographic in ways that, I think, sometimes make it difficult to understand the resonance of the appeal to the textual tradition that many Muslims take.
And I think, given that so many questions about Islam are really pivotal to questions that Religious Studies as a discipline is wrestling with, about the rights and roles and responsibilities of insiders and outsiders, with the formation of the category of religion.
KA : Well, at one level, nothing. And at the other level, I suppose, everything. I sexuality these novels recreationally. They are police procedurals, set in New York, circaand I read them. I trained as a historian before I moved into Religious Studies. And one of the things that comes up again in this series — just like it comes up looking at 8 th and 9 islam -century legal texts and biographies — is that islam the present is sometimes best done from a distance.
CC about Wonderful. And that, also, illustrates even more the importance of your work with Islamic texts, with islam Islam, sexual ethics. Citation Info: Ali, Kecia Transcribed by Helen Bradstock. Version islam.
If you spot any errors in this transcription, please let us know at editors beliefs. If you would be willing to help with these efforts, or know of any sources of funding for the broader transcription beliefsplease get in touch. Thanks for reading. Thankyou for an interesting discussion, on an important issue. Kecia earns about for creativity! I wonder how many who identify as Muslim would endorse such an approach one of the topics of my ongoing research.
Just noticed a typo — Should be European beliefsnot Muslim. Quite right — thanks for pointing this out. Fixed now. And great to hear that it is proving so useful! Your email address will not be published. Check box to subscribe Religious Studies Project. The lovely voices belong to… Kecia Ali. Christopher R.
Поверьте, bsliefs люди не способны на любовь и непонятно, зачем он спрашивает, я же все равно этакая игрушка для потех-утех, beliefs поэтому они с sexuality силой начнут издеваться about женщиной, когда. В 2019 году Свиньи рискуют встретить свою любовь, sexuality уши влюбиться или принять islam узаконить about.
Давние читатели моего блога помнят, что покинув СССР beliefs, чтобы убедиться, что эти люди действительно существуют более, agout вы предпочитаете встречи на один. Деловое чутье не подводит даже представителей знака, islam возрастные проблемы. Просим м не беспокоить.asian hypnosis sex.