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Religion, Ethnicity and Sexuality Exploring the Issues
By: A K Shakoor MBE and Imtiaz Patel Dip., MSc.
An Islamic Perspective on Sexuality
Introduction
Origin and development of Islam: The last Prophet of Islam was the Prophet Muhammed (Peace Be Upon Him), who received a series of revelations. All those who believe in the Prophet Muhammed (PBUH) as the last of the Prophets and in the revelations to him, which forms the holy book, the Quran, were moulded into an Ummah (world community).
Development and Diversity in Islam From its origin in Arabia, Islam spread towards the Indian sub-continent after 750CE, and also into Africa and Europe. The Islamic European presence was in the Balkans, Greece, Sicily and Spain.
Source of Muslim beliefs and practices Quran (words of God-Allah) and Hadith (collection of the saying of the Prophet Muhammed PBUH).
The Quran is permanent and unchangeable. The Quran as the first source of guidance and Hadith as the second source of the guidance in terms of ethics, human relationship, social justice, political principles, law, trade and commerce.
Key Muslim Beliefs Monotheism – God (Allah), is believed to be one and unique.
b) Becoming a Muslim – The declaration of faith.
The Five pillars of Islam: The five pillars of Islam are the framework of the Muslim life. They are the testimony of faith, prayer, giving Zakat (support to the needy), fasting during the month of Ramadan, and the pilgrimage to Makkah (present day in Saudi Arabia) once in a lifetime for those who are able.
1) The declaration of faith: The declaration of faith is saying with conviction, “La ilaha illa Allah, Muhammadun rasoolu Allah.” This saying means “There is no true God (Allah) but God (Allah), and Muhammad is the Messenger (Prophet) of God.” 2) Five times a day prayers: Muslims perform five prayers a day. Each prayer does not take more than a few minutes to perform. Prayers in Islam are a direct link between the worshipper and God. From the Islamic perspective, in prayer, a person feels inner happiness, peace, and comfort, and that God is pleased with him or her.
Prayers are performed at dawn, noon, and mid-afternoon, sunset, and night. A Muslim may pray almost anywhere, such as in a field, offices, factories, or universities, providing the places are clean and he/she is facing towards Makkah.
3) Donation to the needy people (Zakat): All things belong to God, and wealth is therefore held by human beings in trust. The original meaning of the word zakat is both ‘purification’ and ‘growth’. Giving zakat means ‘giving a specified percentage on certain properties to certain classes of needy people.’ The percentage, which is due on gold and cash funds that have reached the amount of about 85 grams of gold and held in possession for one lunar year, is two and a half percent.
4) A month of fasting and spiritual discipline (Ramadan): Every year in the month of Ramadan (The month of Ramadan is the ninth month of the Islamic calendar which is lunar, not solar), all Muslims fast from dawn until sundown, abstaining from food, drink, and sexual relationships.
Although the fast is beneficial to health, it is regarded principally as a method of spiritual self-purification. By cutting oneself off from worldly comforts, even for a short time, a fasting person gains true sympathy with those who go hungry, as well as growth in his or her spiritual life.
5) The pilgrimage to Makkah: The annual pilgrimage (Hajj) to Makkah is an obligation once in a lifetime for those who are physically and financially able to perform it. About more than two million people go to Makkah each year from every corner of the globe.
The rites of the Hajj include circling the Kaaba seven times and going seven times between the hillocks of Safa and Marwa, as Hagar did during her search for water. The end of the Hajj is marked by a festival, Eid-Ul-Adha, which is celebrated with prayers. This festival and Eid-Ul-Fitr, a feast-day commemorating the end of Ramadan, are two annual festivals of the Muslim calendar.
Traditions in Islam
Two principle traditions-Sunni and Shia, also Sufism (Mystics).
Gender and Family The Islamic Law confers equal dignity on both men and women, but they have different roles to play. Traditionally, the men’s role is to bring financial welfare and protection of family members. Women seem to be great educators.
Physical contact and interaction with the opposite sex is highly discouraged.
Muslim Worship: Mosque – the purpose of the Mosque is just not only to perform prayers but it plays a very important role in terms of providing religious, social and economical facilities for Muslims.
Friday is the day for congregational prayers.
Islamic Perspective on sexuality In Islam, sexuality is considered a part of our identity as human beings. In his creation of humankind, God (Allah) distinguished us from other animals by giving us reason and will such that we can control behaviour that, in other species, is governed solely by instinct. So, although sexual relations ultimately can result in the reproduction and survival of the human race, an instinctual concept, our capacity for self-control allows us to regulate this behaviour. Also, the mere fact that human beings are only creatures who engage in sexual relations once they are beyond the physical capacity for reproduction, sets us apart from all other species which engage in sex for the sole purpose of reproduction.
It is to be appreciated that honest sexuality is a wonderful gift from the Creator, and that it should be accepted gratefully. Muslims are permitted to enjoy the privileges of this worldly life in the off-hours of the fast. The mutual comfort that a man and his wife find in each other is not denied to them. The relation of man and wife also has higher ends in view-They are a garment for each other-a means of protection, a means of embellishment for each other.
Sex and Gender Role Both man and woman enjoy equal rights and privileges in all walks of life and are accorded equal status and position in society by Islam. They are regarded and treated as equal individuals, persons and members of the Islamic society and can attain any position of honour and respect and advancement in the field of education, morality, spirituality, religion, social and political life.
She is as important as man and a partner to him in all areas of life and she plays her role in this respect quite amicably and effectively. However, the fact remains that she is a woman and not a man; she enjoys equal status and rights with man in all respects, but is different from man in many ways. And this is naturally bound to influence her role and function in life, without affecting her position and status in society.
Islam acknowledges equal status for a woman with man as a human being and gives her equal rights in all aspects of life, but “differentiates between man and woman with regards to their special functions in life,” because of the physiological, biological and psychological differences between the two sexes.
Marriage and the Family Islam considers marriage a social obligation. The philosophy and wisdom of marriage from the Islamic perspective is an act which is greatly admired by Allah and recommended by His Messenger the Prophet Mohammed (pbuh) because it is the natural relationship between man and woman.
Within the Islamic context the woman has absolute freedom in the choice of her husband and she cannot be married against her wishes. The Qur’an gives women equal rights with men in all fields of activity. The measure of their honour and dishonour is the same; the opportunity of success and progress are equal; the protection of their life, wealth and honour are equal.
Islam encourages marriage. Marriage and the mutual love of husband and wife should be in balance. An Islamic marriage is:
a) an act of taqwa-piety. b) A form of ibadah-worship of Allah (God) and obedience to His Messenger. c) The only legitimate means of emotional and sexual fulfilment. d) A means of legitimate procreation. e) An approach to inter-family alliance and group solidarity.
Islam regards marriage as a religious duty and the only valid basis of family life, where duties and responsibilities are learned. The husband has the duty of maintaining his wife or wives and their children in all respects. The wife’s responsibilities include taking care of the home and providing best family education to the children, hence woman are considered to be the best educators from an Islamic point of view.
Marriages are not necessarily “arranged” in Islam, however, as part of their duties, parents may recommend a suitable partner. Marriage is contracted and consummated when the male and female have attained the age of maturity, that is when they are physically and emotionally ready for it. Free consent of both parties is obligatory, and no parent may force a daughter or son to marry if he or she has attained the age of maturity.
In the Islamic social order, the family is the first and real unit of humanity and the cohesive force which makes civilisation possible. A family is established through marriage and then it grows through ties of kinship into groups, tribes, clans and nations. In Islam, marriage is the only right form of relationship between man and woman, for it establishes a family and enables them to undertake and fulfil their social responsibilities conscientiously, with devotion and sincerity. First, Islam ensures that social life starts with establishment of a family through marriage, for it considers it not only a physical necessity but also a religious duty. Secondly, Islam forbids all sexual relationships outside marriage and condemns adultery.
Islam considers family as the foundation-stone of society and human civilisation, its goodness and prosperity will enhance the goodness and richness of society and human civilisation. Islam had given woman her true position and put her on a level with man, where both are treated as one in honour, influence and love, where children are a common bond of concern, attention and affection and where family matters are decided by love and mutual consultation and not by sheer force.
Cultural interpretation of Family Within the South Asian communities, there are extremely strong links with the extended family. Here the family is much more than the immediate biological parents and siblings. It includes all the relatives; close and distant family members. The South Asian family is often a community in its own right, defined by language, dialect, religious practices etc. One of the reasons for intra-family links is to provide social security and welfare. The elder and unemployed, children and disabled were supported.
Geographical distance is less relevant in terms of emotional and physical, members of the extended family remain very close. The social structure is constructed by traditional concepts of “HONOUR” and “SHAME”. An individual action affects the family credibility and honour in the community.
Adultery, divorce and separation God (Allah) says in the Quran, “Do not go near to adultery. Surely it is a shameful deed and evil, opening roads (to other evils).”
Naturally, attraction between individuals is necessary to initiate a relationship that leads to marriage. Islam entirely prohibits adultery or fornication-that is, any form of sex outside marriage. Some of the negative results of sex outside of marriage include potential for unwanted pregnancies, transmission of sexually transmitted diseases, disruption of the family and marriage (in cases of adultery, and emotional and psychological difficulties resulting from the lack of commitment associated with most relationships outside marriage).
As in other religions, extra and premarital sex is considered a major sin. Muslims believe that God does not simply forbid, but does so with our best interest at heart, guiding us away from potentially destructive behaviour and towards behaviour that allows us to achieve our most fulfilling potential as human beings. For a similar reason, Muslims give up the consumption of alcohol because of faith in God’s wisdom that the negative effects outweigh the positive for individuals and society at large.
Islam recognises woman as an equal and full partner to man in their matrimonial relationship. Man is the father and the bread winner and the woman is the mother and the manager of the household and the role of both is equally essential for the successful working of the family life, fundamental and primary root of human civilization. Women have also been given legal rights to obtain divorce from a husband who is cruel or impotent or she hates and abhors. Incompatibility of temperament, habits, family manners or social way of life can also be good grounds for divorce in the Islamic Shari’ah (Law).
Widows and divorced women and all other women whose marriage has been annulled by law, or who have been legally separated from their husbands, have the right to remarry.
Cultural perspective on Divorce and Separation As we have briefly discussed that what needs to be clearly understood is that religion and culture are not separate from each other but are interwoven in complex dynamics. But it must be recognised also that they are not the same thing. While the religions of the South Asian communities specify particular social practices, beliefs and attitudes, very often cultural traditions and customs will outweigh religious beliefs and statements.
For example, Islam and the statements concerning women, particularly the rights of married women, in the Islamic holy book the Quran. Cultural practices however are often very different from these statements. The caste system so defied in Hinduism, does not exist in original Vedic texts, the foundation stone of Hindu beliefs. What matters is interpretation, but who does the interpretation? Where interpretation of religious texts interpenetrate cultural beliefs and customs, then very often these customs and practices will take on a sanctity that never existed in the original sacred text.
The South Asian social framework is constructed by traditional concepts of HONOUR and SHAME. Honour, not so much as what is honourable, but in terms of community standing. Shame, not so much as what may be deemed as wrongful, but by behaviour and conduct which bring shame to the family and also to the community as a whole. These perceptions are defined by traditions, customs, beliefs and values.
Hence, divorce and separation brings dishonour and shame for both families. Within this structure, women find themselves very vulnerable. Not only are they seen to carry the family honour and shame, whenever issues arise that challenge this notion of social honour and shame, it is the women who become victimised.
This is one of the reasons that divorce is low in South Asian communities, because divorce and separation carry dishonour and shame for both families. However, very slowly, this social pattern is changing within the second and third generation.
Homosexuality and Islam Along the lines of sexual behaviour arises the issue of homosexuality about which the Islamic position is clear. Based on numerous verses in the holy book the Qur’an which refers to Prophet Lot and the sins committed by his community, one concludes that homosexual relations are prohibited. Again, the Qur’an does not go into great detail to explain why; and again Muslims first accept Allah’s (God’s) wisdom and then apply reason to come to an understanding.
The most basic argument is that homosexual behaviour is ultimately detrimental to the survival of the human race. Also, it is contrary to the Islamic position of the importance of the bond between husbands and wives which is a goal for which Muslims are encouraged to strive. It is the Prophet’s Hadith (saying and example of the Prophet’s life) that marriage is half of one’s religion.
Like other sexual sins, punishment has been described for those who are found to engage in homosexual acts. The Qur’an is somewhat vague on the issue of punishment. The only verse which alludes to this behaviour again calls for four witnesses to confirm the “immoral conduct” (fahishah) between two women or two men; if they are found guilty, they are to be punished, but if they repent they are to be left alone (4:15-16). The type of punishment is not defined. The Hadith (Prophet’s saying and examples) are specific. In Sunan Abu Dawud, Ibn Abbas reported that the Prophet said if anyone is found doing as Lot’s people did, to kill the one who does it (sodomy) and to whom it is done (No. 4447). In the footnote to this Hadith it is pointed out that the jurists differed in opinion regarding how the punishment would be carried out.
Basically, from the Islamic perspective homosexual acts are considered illicit and if verified by witnesses or confession, then the individuals would be punished like those who commit other sexual sins. What occurs in private is between individuals who are ultimately accountable to God (Allah).
Homosexuality and the contemporary society There will always be a point of greatest tension between religious society and secular society, when it comes to human sexuality. We are all aware that issues and discussion around sexual identity and South Asian society are not easy to tackle and understand. These are very complex issues and it is very challenging to come to any black and white solution when it comes to faith and sexuality.
Basically, the South Asian society is a religious society. Most of the South Asian religious and cultural practices prohibit homosexuality, lesbianism, premarital sex, etc in any form.
However, in reality amongst Asians there are a number of individuals who identify themselves as Asian gay or lesbians. Due to their religious and cultural background they do have problems in the area of disclosure, isolation, leading a dual life and support needs. The majority of Asian religions and cultural practices dismiss homosexuality as a pursuit of unhealthy western values, rather than Asian. Therefore, for an Asian homosexual, disclosure of his/her sexual identity or the issues of ‘coming out’ create extreme pressure within and outside of the community.
Compared to a western outlook towards homosexuality, within the Asian communities there is no public discussion around the subject, hence isolation, where Asian men/women cannot raise any issues around their sexual identity. This is also one of the reasons Asian gay and lesbian people may choose to live a dual life.
Human sexuality researchers and professional organisations suggest that we have a long way to go before we come to any final conclusion about human sexual behaviour. However, experts in this respective area agree that sexual orientation relates to human feeling, not necessary only with sexual desire.
The subject requires open debate between the faith community and professionals if reality demands to develop sexual health services than we need to start working together to develop appropriate and sensitive services especially for the members of the Asian community. Sexual health is also an important part of human health.
Contraception and Islam While the value of the family and raising children is undisputed among most Muslims, it is well known that contraception is permitted and can be practiced for a variety of reasons at the discretion of the couple. This is consistent with the view that the purpose of sexual behaviour between husband and wife is not limited to procreation. The Prophet (pbuh) did not prohibit contraception (the withdrawal method or coitus interrupts practiced at the time) and did not mention any stipulations in any of the Hadith except one mentioned earlier which refers to the importance of obtaining the wife’s consent before practicing withdrawal. Similarly, use of female controlled methods, such as the birth control pill, would require the husband’s consent in consideration of his desires for bearing children.
In a society where extramarital and premarital sex are forbidden, with no free-mixing between men and women, contraception as the means to prevent pregnancy becomes less necessary. Islam permits contraception only if there is a valid reason, such as danger to the life of the mother if she becomes pregnant.
The following are Islamic principles which have to be taken into consideration when choosing which contraceptive method:
1) that Allah has ultimate power of when a child will be conceived 2) sanctity of life 3) the right to have children 4) effect on health and well-being 5) that no method of contraception guarantees total protection 6) all conceptions are a gift from Allah, even if occurring after using a contraceptive method
The following are medical justifications identified by Muslim physicians which have to be taken into consideration when choosing a contraceptive method:
1) Young age of the wife and inability to sustain a pregnancy because of a small uterus. 2) Disease or defect in the uterus. 3) Weakness in the bladder and fear of incontinence due to pressure of the head of the foetus during labour. 4) Presence of a disease that could be exaggerated by pregnancy or labour, leading to the death of the mother. 5) Unattended pregnancies; poor prenatal and natal medical care.
It is also worth noticing that by looking at the various sources of Islamic Jurisprudence (fiqh), the legal schools (viz. Mudhahib Arba’a, that is the four schools of thought) formulated their own positions on the subject. By analysing these various sources you may find little difference of opinion on the subject within each school itself. The Four Schools of Jurisprudence of Islamic Fiqh originated over a long period of time each bearing the name of the leading jurist, its founder or Imam. These schools are called Mudhahib which literally means ‘paths or ways’. The schools merely represent different ways of interpretation and are not different sects, denominations or religions.
All schools of fiqh (Islamic Jurisprudence) consider the Quran (Holy book of Muslims) and Hadith (Saying and examples of the Prophet’s (pbuh) life) as their original sources merely deferring in relation to some interpretations, the validity of other sources of jurisprudence and methodology of formulating a ruling. The Ulama (knowledgeable theologians) and Fuqaha (jurists) proceeded to systemize Islamic fiqh through a process of qualified inquiry (ijtihad). This is basically how the globally practised four schools of fiqh evolved. They are as follows: a) The Hanafi Madhhab b) The Shafii Madhhab c) The Maliki Madhhab d) The Hanbali Madhhab.
Menstruation and Menopause “They ask thee concerning women’s courses. Say: They are a hurt and a pollution: So keep away from women in their courses, and do not approach them until they are clean.” (Quran 2:222).
Women are given exemption from ritual prayer during menstruation, and husbands are advised in the Quran not to have full intercourse with them during this time. However, they may have other affectionate physical relations with them providing the bleeding is covered.
Misconception and Myths about Menstruation 1) that menstruating women are dirty and unclean 2) that menstruation is a punishment from God 3) that it is a shame for it to be known that you are menstruating 4) women cannot cut their hair 5) that it is dangerous to wash/bathe during your period
Islamic view of Menstruation
1) necessary for the conception of children 2) not a curse; it is one of God’s miracles in the process of life 3) not a punishment but a blessing for women, marking their role as child-bearers 4) exempts women from certain rituals such as prayer not as a punishment but as a consideration for their well-being
Abortion Islam forbids human involvement in the termination of pregnancy. It regards human life as sacrosanct. Allah (God) says in the Quran:
“Do not take life – which Allah has made sacred – except for just cause.” (Al-Quran 17:33).
Termination of pregnancy by human intervention is forbidden in Islam. Abortion is the willful cessation of pregnancy. Technological advances have made it possible to show that an unborn child has attained all human characteristics within eight weeks of conception. Miscarriages due to biomedical factors are not abortion, as those happen without human interference.
If, however, it is medically established that the continuation of the pregnancy will result in the death of the mother, then the principle of choosing the lesser of two evils is followed, and an abortion is allowed.
In Saudi Arabia before the advent of Islam the tribal custom was to bury unwanted baby girls alive. This abominable practice was totally prohibited and there are two verses of the Quran connected with that which could also be applied directly to the circumstances of abortion:
“Kill not your children, fearing a fall to poverty, we shall provide for them and for you. Lo! The killing of them is a great sin.” (Quran 17:31).
Hence, abortion is generally not permitted in Islam unless, as discussed that there is a genuine reason such as:
1) That the health of the mother is in jeopardy 2) When a woman has been raped (only in the early stages) 3) In cases of incest (only in the early stages) 4) Abortion due to gender selection is definitely not allowed
Islamic view is that having an abortion has many long term effects such as emotional and psychological trauma, particularly experienced by the mother. It is preferable to take precaution against unwanted pregnancy then to terminate a pregnancy.
Masturbation Naturally, sexual feelings and desires can arise for people who are not yet married. An off quoted hadith (saying and examples of the Prophet Pbuh) advises fasting to help quell the sexual appetite (Bukhari, vol.3, no. 129). For some this may not really help. But feelings of frustration do not justify acting them out with someone outside of the marital relationship. Therefore, one could argue for the benefit of masturbation which would relieve the frustration and prevent illicit sexual contact.
From the Islamic perspective, the majority of scholars consider masturbation haram (forbidden). But some Islamic jurists permit masturbation for those of committing fornication or adultery or for those without the means to marry. In order to understand whether or not it is allowed in Islam the following needs to be taken into consideration:
From young people’s point of view, young people going through puberty often feel the need to explore their genitals. After all, their genitals have gone through a change. While this is understandable it is excessively encouraged in Islam. The question of immoral acts also applies in this context.
Oral Sex As we have already discussed in regards with rights and responsibilities concerning sexual pleasure, that each of the couple has a right to sexual pleasure from the other, and the latter has the responsibility to respond to the demand for it. Neither should deny it to the other. Indeed each should make herself or himself attractive to the other for and during sexual intercourse.
Oral sex is an intimate form of sexual contact in which the wife or husband uses the mouth and tongue to stimulate the sexually sensitive areas of the other partner’s body, especially the genital regions. There are no direct references in the Quran and Hadith permitting or disallowing oral sex, but there are a few points which need to be taken into consideration when and if the couple perform oral sex. Oral sex can be a practice which the husband or wife may find distasteful. If the couple would like to engage themselves in oral sex, then the permission of your wife or husband is absolutely necessary. From a hygienic point of view, you have to make sure that the genital areas of the wife and husband are clean. Sexually transmitted diseases (STD) are also known as venereal diseases (VD) and genito-urinary (GU). STD’s are infections that are passed from one person to another by sexual contact. And this is why STD can be spread through oral sex if the couple do not take safety measures.
Puberty From the Islamic point of view sexual development occurs throughout the life-cycle, beginning in infancy and childhood. The healthy progression from one stage of development to the next is dependent upon fulfilment of basic requirements at each stage. This is where Islam emphasises that health education is also important along with other educational training. If a child is constantly being told that he/she is naughty, shameful, stupid or ugly, we cannot talk about sexuality, it is bad for us, he/she will come to believe it and obviously have low self-esteem which will eventually have a negative effect on their life.
Islam considers the pre-puberty stage very important. During this stage children become very curious about various subjects, including sexuality. This is a good time to reinforce concepts of cleanliness, privacy and self-respect and to begin to teach them about sexuality and reproduction in an age appropriate manner.
Religious duties become strictly obligatory only when one attains the age of puberty. The only recognised difference between boys and girls with regard to puberty is that girls tend to attain it earlier than the boys. Menstruation is regarded as an indication of puberty in girls. Boys are circumcised soon after birth and not at puberty. Girls are not to be circumcised.
Male Circumcision For Muslims male circumcision is generally considered by religious scholars to be obligatory. The circumcision of boys follows the Sunnah – tradition – of the Prophet Muhammad (pbuh) as a preventative measure against danger to the health of a male child.
Circumcision is usually performed within the first week after birth, however, the customs and practices of different ethnic groups varies considerably from one region to other.
Female Circumcision Since female genital mutilation (FGM, known also as female circumcision) is a custom among some Muslims, the Islamic position must be made clear. Female circumcision unlike male circumcision is not a Sunnah – tradition of the Prophet and is not required under the Shariah – Islamic law – according to a majority of Muslim jurists, although some favour it.
Breastfeeding In an ideal situation women would be able to concentrate on nurturing their new baby, particularly for the first two years. The Quran encourages women to breastfeed for up to two years, though this is not compulsory. It is up to the father and mother of the child to decide how and when the child should be weaned.
A popular practice in many Muslim communities was for women who did not breastfeed to hire wet-nurses to act as foster mothers. This practice to some extent has ceased. From an Islamic perspective, breastfeeding is the best source of food for babies. Not only does it provide the appropriate nutrients a baby needs but also acts to prevent many childhood infections and illnesses.
Sex Education Although the Quran has placed so much emphasis on acquiring knowledge, and in the days of Prophet Muhammad (pbuh) Muslim men and women were never too shy to ask him questions including those related to private affairs such as sexual life. However, for Muslim parents of today, sex is a dirty word. They feel uncomfortable in discussing sex education with their children.
From a Health education point of view, parents should know that sex is not always a dirty word. It is an important aspect of our life. One of the most renowned Islamic scholars has written in his research documents that the main reason Muslim parents do not or cannot discuss sex education with their children is because of their cultural upbringing, not their religious training. They are often brought up in a state of ignorance in regards to sex issues. As a result, they may not be comfortable with their own sexuality or its expression.
Is sex education about knowing the anatomy and physiology of the human body or about the act of sex or about reproduction and family life or about prevention of sexually transmitted diseases and unwanted pregnancy?
From an Islamic perspective materials provided for young people or to be read by individuals may contain images or words which are not acceptable to families. Material to be used with families may need to be provided in a different way to avoid offence. Muslims are not narrow minded, but in Islam modesty is an obligation, the free intermingling of the sexes is not permitted and sex outside marriage is forbidden. A person who has been brought up in a strict Islamic environment would be extremely uncomfortable to appear naked, or to expose his or her private parts in front of a doctor, even though this is allowed in Islam from a medical point of view. This individual sense of decency has meant that many projects and experiments have encountered difficulties in developing materials for use with Muslims.
The Prophet (pbuh) has said that the body itself has got a right, by he means the physical body. A Muslim must do all he can to protect it; to keep it healthy and free from diseases, viruses and bacteria. The Quran says that a Muslim must protect his body from all sorts of risks. When it comes to sexuality and Muslim society, preparation of culturally sensitive and religiously appropriate materials for families and support services is very important.
Sex education is a very emotive subject for Muslim parents. Islam does not forbid sex education, indeed Islamic religious books cover the subject. It is important that young people should be aware of the changes in their bodies at the onset of puberty. All this is covered in the books of Islamic law. What is not allowed is the display of graphic illustration in sex education, this is where Muslims have encountered difficulties in several parts of the Western world.
Muslim parents must accept that we are living in a different world and it is their duty to protect the young by teaching them self-awareness and the skills and knowledge they should have to resist unwanted sexual behaviour. Muslim children will encounter sex in schools and colleges, so we must teach them about sex within the framework of the Islamic context and culture.
Health Education Islam nurtured and preserved the quest for knowledge. In the words of the tradition, “the ink of the scholar is more sacred than the blood of the martyr”. Islam clearly defines the role and responsibility for health authorities, health professionals, communities (in Mosques and Madrasa) and academics to apply the principles of Health Education.
Islamic scholars recognize the importance of Health education as a way of a communication activity aimed at enhancing positive health and preventing or diminishing ill-health in individuals and groups, through influencing the beliefs, attitudes, and behaviour of those with power and of the community at large. The role of Community Education Officers and Health workers is very important in terms of raising awareness on respective health issues.
Islam refuses to separate man and nature, religion and science, mind and matter, and has preserved a metaphysical and unified view of ourselves and the world around us. Hence, everyone has a part to play in health education and, more broadly, in health promotion. This is where communication and consultation between authorities and the community is vital in developing culturally sensitive and religiously appropriate health education packages.
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