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Musso, Sandrine; Fanget, Delphine; Cherabi, Kémal

doi:10.1023/a:1019719704055

Cited by 3 publications

(4 citation statements)

References 3 publications

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“…Muslim participants' reluctance to ask questions about, and discuss sexuality may at least partly explain the lack of discussion of the controversial topics of safe sex practices and condom and contraceptive use. Participants in our discussions frequently argued that questions and discussions about sexuality are useless because the Qur'an offers the guidelines that every Muslim should follow - in their view there was no need to ask questions or to look for answers other than those provided by the Qur'an [14]. Since effective sex education programs are based upon active learning and participation and include group discussions and small group work [38], it is important to find strategies to solve this dilemma.…”

Section: Discussionmentioning

confidence: 99%

“…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 respectively), based on marital status [14]. Sexuality within marriage is permitted and socially accepted; sexuality outside marriage is prohibited and socially unacceptable [6,14].…”

Section: Introductionmentioning

confidence: 99%

“…However, Islam does differentiate between 'legitimate' and 'illegitimate' sexuality (referred to as nikah and zinah respectively), based on marital status [14]. Sexuality within marriage is permitted and socially accepted; sexuality outside marriage is prohibited and socially unacceptable [6,14]. As a consequence, sexuality is not only subject to religious rules, but also has consequences for people's social, economic and public status [14].…”

Section: Introductionmentioning

confidence: 99%

“…Sexuality within marriage is permitted and socially accepted; sexuality outside marriage is prohibited and socially unacceptable [6,14]. As a consequence, sexuality is not only subject to religious rules, but also has consequences for people's social, economic and public status [14]. …”

Section: Introductionmentioning

confidence: 99%

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An exploratory study of Muslim adolescents' views on sexuality: Implications for sex education and prevention

et al. 2010

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BackgroundThis paper describes the results of an exploratory qualitative study on Muslim adolescents' views on sexuality in the Netherlands.MethodsData 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 2.0.ResultsOur 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.ConclusionsOur 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.g. lack of respect for an Imam who opposes a youth's views on sexuality).

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Section: Discussionmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

See 2 more Smart Citations

An exploratory study of Muslim adolescents' views on sexuality: Implications for sex education and prevention

et al. 2010

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Islamic perspectives on HIV: a scoping review

Hamidi,

Regmi,

van Teijlingen

2024

Discov Soc Sci Health

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Background There is some evidence to suggest that the human immunodeficiency virus (HIV) prevalence may be lower in Muslim-majority countries and among Muslims in general. The low prevalence is usually accredited to Islam’s influence on the behaviours that affect transmission of HIV. Reports of HIV epidemics, predominately among injection drug users (IDUs), are emerging in Muslim-majority countries, forcing the Muslim world to respond to them. Objective This study is a scoping review of the literature that addresses (a) the messages communicated regarding HIV from an Islamic perspective, (b) the approaches Muslims adopt to comprehend and treat people living with HIV, and (c) roles of Islam and religious leaders. This review scopes the available literature and identifies the nature and extent of research conducted to date. Methods A comprehensive search was performed using PubMed, Medline, Web of Science, ScienceDirect, Scopus, and Academic Search Ultimate. Primary research that focused on the Islamic perspective and discourse of HIV and AIDS, were considered. In total 22 studies dating from 2002 to 2017 studies were included. Findings. Five themes emerged (1) Western Import, (2) God’s Wrath, (3) God’s Test, (4) Tolerance and Mercy, and (5) Religious Silence. Conclusion HIV has indiscriminately affected communities globally and the Muslim community has not been an exception. More diverse research is required as well as Muslim- majority countries and communities must develop effective HIV awareness and prevention campaigns that are rooted in Islamic teachings and involve religious leaders.

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Diasporic virginities: Social representations of virginity and identity formation amongst British Arab Muslim women

Amer

Howarth

Sen

2015

Culture & Psychology

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This study compares how practising and non-practising British Arab Muslim women position themselves in relation to representations of virginity. Overall, in this qualitative study, we found that representations of culture and religion influenced social practices and social beliefs in different ways:non-practising Muslim women felt bound by culture to remain virgins, while practising Muslim women saw it as a religious obligation but were still governed by culture regarding the consequences of engaging in premarital sex. Interestingly, some practising Muslim participants used Mut'a (a form of temporary 'marriage') to justify premarital sex. This however, did not diminish the importance of virginity in their understanding and identification as Arab women. In fact, this study found that virginity, for the British Arabs interviewed, embodied a sense of 'Arabness' in British society. Positioning themselves as virgins went beyond simply honour; it was a significant cultural symbol that secured their sense of cultural identity. In fact this cultural identity was often so powerful that it overrode their Islamic identities, prescribing particular cultural norms even if religion was seen as more 'forgiving'. As we discuss in the conclusion, this has important implications for the study of social representations and identities, particularly in relation to the complex relationship between religious and cultural identities.

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Untitled

Cited by 3 publications

References 3 publications

An exploratory study of Muslim adolescents' views on sexuality: Implications for sex education and prevention

An exploratory study of Muslim adolescents' views on sexuality: Implications for sex education and prevention

Islamic perspectives on HIV: a scoping review

Diasporic virginities: Social representations of virginity and identity formation amongst British Arab Muslim women

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