What do you know about the mental background of Muslim youth? In this article, we discuss an important part of the mental background of the young Muslim man. Let's review it together.First: What does the human mental background represent?
The mental background includes material factors such as: human history and geography: where a person lives or his mother land, - his mother tongue - the way of dress and so on, There is no doubt that the small family, represented by the father, mother and brothers, or the nuclear family that includes grandfather, grandmother, uncles, aunts and others, is a basis for receiving the basic culture that represents a significant part of the background of the Muslim youth. In this article, we revolve around the concept of the family in Islam and its implications in Muslim youth culture, And what it also entails in his interaction with Western society through understanding some concepts that the Muslim family understands and does not understand and at the same time are not present in the mental background of the Western youth, and as long as there is mixing between Arab and Western youth as a kind of integration, the background of each of them must be studied.
The concept of honoring one's parents
Allah says
(وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُل رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا (24)سورة الإسراء
(And lower for them the wing of humiliation out of mercy, and say, “My Lord, have mercy on them as they raised me when I was young.” Surah Al-Isra 24)
We benefit from the verse the following
Young people often enjoy full vitality and physical and mental strength, which sometimes entails arrogance, so the verse comes with humility and lowering the head for the parents, and that is out of mercy and not humiliation, Pray for them in prayer five times a day, alive or dead, for this is from righteousness as they used to raise you when you were young, This is reflected from the Muslim’s mentality on the reality in the West, sometimes with disapproval, and sometimes with the inability to fully integrate (of course we are talking about the religious youth who is aware of his responsibility for his Arabism and his Islam).
The virginity concept
Ismail bin Abdullah told us, he said: My brother told me, on the authority of Sulaiman, on the authority of Hisham bin Urwa, on the authority of his father, on the authority of Aisha, may God be pleased with her, who said: I said, O Messenger of God, what do you think if you went down to a valley and in it was a tree that had been eaten, and you found a tree that had not been eaten, in which of them would you feed your camel? He said about the one that had not been fed. It means that the Messenger of God, may God bless him and grant him peace, did not marry another virgin.
Ismail bin Abdullah told us, he said: My brother told me, on the authority of Sulayman, on the authority of Hisham bin Urwah, on the authority of his father, on the authority of Aisha, may God be pleased with her, who said “I said, O Messenger of God, do you think that if you went down to a valley in which there was a tree that it had eaten from, and found a tree from which it had not been eaten, in which of them would you graze your camel? He said regarding the one who was not raised by her, it means that the Messenger of God, may God bless him and grant him peace, did not marry a virgin other than her, the hadith indicates the importance and preference of a virgin over a woman who was previously married to the Prophet, and this is considered by the general Muslim community or believers as a very acceptable concept.
Similar to the women of the valley, there is evidence of great diversity in colours, shapes, languages, conditions, age, etc. The tree species in the valley differ as do the fruits, and so do the women). The camel here is the water of man's life) Where does it eat from all this variety in the trees in front of it? Islam has specific guidelines in this regard.
This is reflected in the background of a Muslim who lives in the West in his preference for a woman who did not coexist with men before him, especially if she was not married, unless she repents from that, and often from within him does not forgive her, everything that reminds him of her past brings problems to the surface, so where do you raise your camel? An indication of choice, and as it is said (whoever fertilizes has a choice or confusion) and here it means: that women are types, shapes, colors and languages, but they are preferences, and Islam did not leave the choice, especially in the wife, to the man’s mood or even the circumstances in which he lives.
Allah says
( هُنَّ لِبَاسٌ لَكُمْ وَأَنْتُمْ لِبَاسٌ لَهُنَّ} [البقرة من الآية:187
(They are clothing for you and you are clothing for them) [Al-Baqarah: 187]
Dress covers defects before virtues, and thus marriage in Islam. We are nothing but human beings, full of faults before virtues, and we do not feel them unless someone alerts us to them, and the Muslim knows that the pure, chaste woman who preserves his honor while she is on her way. Close to him is no less important than attaching to her with the same compassion, care and insensitivity between them, It is from this concept that the Muslim is reflected in his movement in the West. And does he see this type of Muslim woman, or does he see this type of man if he is a Muslim, and that is reflected on him in emotional relationships, and this differs from the etiquette of intercourse with the thoughts of a Muslim such as cohabitation? With each other, The prohibition of same-sex marriage - or intercourse from the anus or otherwise, the concept of menstruation, hatred of a Muslim, and the prohibition of intercourse at the time, all these are ideas in the mental background of a Muslim and they do not appear except when contact, If he marries a Western woman who has no idea about such thoughts, if they did not agree on them before marriage, the problem would surface.
The Almighty says:
وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ ۖ قُلْ هُوَ أَذًى فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ ۖ وَلَا تَقْرَبُوهُنَّ حَتَّىٰ يَطْهُرْنَ... الآية
{And they ask you about menstruation, say: It is harmful, so keep away from women in menstruation, and do not approach them until they purify from it.}
God Almighty described it as harmful, and science said: (The vaginal pH is higher and therefore less acidic than usual in the menstrual period, and the cervix is low, and its opening is more wide, and finally, the endometrium is absent during menstruation. All these three factors have theoretical risks to allow (for organisms accessing the bloodstream during penetrative sex) and others you can review in the link below. Therefore, it is forbidden for Muslims to have intercourse with it, and it is a normal thing for a non-Muslim woman. Rather, they appear to have some benefits such as relieving pain and so on. . .
The concept of family (nuclear)
The traditional Muslim family is extended, often spanning three or more generations. The extended structure provides many advantages, including stability, cohesion, and physical and psychological support, especially in times of need, and in this context it is reflected in the life of a Muslim living in the West, rather it reflects on his whole life, if he wants to do something unacceptable to the family, he is ostracized from his family, which is his small community in which he finds his primary comfort zone. Some other concepts about family life you can read below. Family life One of the most prominent features of Islamic society is the importance attached to the family, The family unit is the cornerstone of a healthy and balanced society. The level of focus different from that found in individual-centered cultures is for many wonderful things, but for a Muslim it is very different, The man is considered the head of the family; But for many men, this is a poisoned cup because leadership comes with responsibility.
The economic responsibility for providing for the family rests directly with the man
regardless of whether his wife earns money. Thus, unemployment can greatly affect the safety of the family, Which leaves the man in a state of uncertainty. The rates of psychopathy in such cases may be high, with repercussions for the family as a whole, and in Islamic culture, similar to other traditional cultures, respect and appreciation increases with age. Elderly parents are respected because of their life experiences and their hierarchical position within the family unit. The opportunity to meet parents' needs in their later years is seen as a gift from God.
The marriage between the sexes and the delineation of roles
You dress them and they dress you. This succinct Quranic analogy encapsulates the primary goals of marriage - to provide warmth, comfort, protection, and beautification. Within the framework of the Islamic vision, children have the right to have children and grow up in a stable and safe environment. Marriage is considered to provide such an environment. In contrast, celibacy and sex outside of marriage are strongly discouraged because they are considered extreme behaviors that are not conducive to a healthy society.
Kinship gives many advantages, which explain, at least in part, the persistence of its attractiveness. For example, it allows comprehensive knowledge of the future marriage partner of sons or daughters - a particularly important consideration in Muslim minority communities where the usual social networks that facilitate the search for a suitable partner may be lacking. The union of two families, usually the parents arrange the marriage. Although the free consent of both the bride and groom is essential, parental coercion is often strong. Apparently some parents are beginning to understand their children's marital concerns. However, young and old still consider the practice of selecting marriage partners from within the community.
Inbreeding (mixed marriage) is particularly common among Muslims of South Asian and Arab descent. Among Pakistani Muslims, current estimates are that about 75% of couples are related, and about 50% are married to first-degree cousins. This is an increase over their parents' generation, of whom only 30% are married to first-degree cousins.
The sexual norms
Sex in the context of marriage is a legitimate and enjoyable activity - an act of worship worthy of God's reward. On the contrary, heterosexual sex outside marriage is considered deviant and deserves punishment in the aftermath. In keeping with Orthodox Judeo-Christian teachings, homosexuality is considered a sin. However, a distinction is made between homosexuality and the act itself. The former is acceptable provided that it is not practiced, mixing does exist among Muslims, although its prevalence is, in all likelihood, much less than in some segments of Western society. Those who operate outside the Islamic framework often find themselves ostracized and responsible for discrediting the family name. Thus, the possibility of "going out" for gay Muslims is not realistic nowadays, and despite the positive view of sex, it is not a topic that is openly discussed. Cultural taboos require that sex remain a private matter between husband and wife. This explains, at least in part, why Muslims are so reluctant to seek help with sexual problems and how long it takes to see a doctor.
The Menstruation
During menstruation, women will be exempted from some important religious rites, such as the rituals of prayer, fasting, and Hajj (the pilgrimage to Mecca). Sexual intercourse is also prohibited at such times. All other forms of physical contact between husband and wife are permitted, for example, hugging and kissing.
The pregnancy
Many hadiths of the Prophet Muhammad glorify the virtues of marriage, childbearing, and fertility. The opinion of Muslims regarding contraception is divided, with a minority saying it is categorically prohibited while the majority view is that contraception is permitted but not encouraged. A small minority, largely confined to academic circles, suggests that effective family planning strategies are necessary to prevent the excessive global spread that many in the West have predicted. The prevalence of contraceptive use in Muslim countries varies greatly, reflecting these divergent views, and ranges from less than 5% (in Mauritania, northern Yemen, Somalia and Sudan) to more than 50% (in Turkey, Lebanon and Tunisia).