Abstract
One of the significant influences on sexuality historically, socially, and universally is religion (Hernandez, Mahoney and Pargament 2014). Religion influences sexual attitudes and behaviours in numerous cultures. The marital sexual experiences of Muslim women have received increasing scholarly attention in recent years. The research presented in the two articles focuses on Islam, one of the world's major religions, and personal accounts of observant Indian Muslim wives' sexual experiences within monogamous marriages. The first article examined how South African Indian Muslim wives interpret Islamic teachings on sexuality within the context of marriage. The second article focussed on the lived experiences of participants in this study while navigating their sexuality within a monogamous marriage. The population is distinct due to the intersection of culture and religion, reinforced by apartheid, colonialism, and the diversity of the Muslim community in South Africa (Vahed 2007:116-118).
Within the discourse on sexuality in Islam, there exist contrasting viewpoints. One viewpoint argues that Islam prioritizes men's sexual desires, framing marital sex as a woman's duty rather than her right. Another perspective asserts that Islamic teachings emphasize mutual enjoyment, highlighting women's sexual rights. This debate necessitated scholarly examination and analysis. Ali (2006:156) advocated for an approach that would bridge the gap between classic Islamic teachings and the lived experiences of Muslims. This Interpretative Phenomenological Analysis (IPA) investigation allowed Muslim wives to describe their interpretations of Islamic teachings and unique sexual experiences without conforming to existing hypotheses.
Twelve participants were selected using non-probability, purposive, convenience, and snowball sampling techniques. The inclusion criteria were South African, heterosexual, adult females aged between 25 and 40 who were born Muslim, presently self-identified as Muslim, and had been in a monogamous marriage for more than three months. A research poster (Appendix 5) was shared across social media platforms and interested potential participants
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were screened by the researcher to assess eligibility. Participants who met the inclusion criteria were deliberately selected until a maximum of twelve were recruited. Initial participants were encouraged to share the research poster incorporating snowball sampling. Participants self-identified as Indian which was not an inclusion criterion, but rather a characteristic that emerged during the course of the research. A combination of online and in-person semi-structured interviews were conducted by the researcher with a duration of between 90 and 120 minutes each. Each interview was audio-recorded and transcribed verbatim for data analysis. Smith et al’s. (2012) guidelines were followed for data analysis and involved a six-step process that encouraged a reflective, authentic engagement with each participant. The ultimate result is a description of the meaning the researcher derived from participants’ accounts of their own experiences.
Female sexuality in Islam was investigated in two articles. The first article focused on how South African Indian Muslim wives interpret Islamic teachings on sexuality within the context of marriage. Various classical Islamic teachings endorse a sex-positive stance, openly addressing and encouraging discussions about sexuality. These teachings emphasize the significance of religious guidance in addressing multiple facets of human life, including sexual experiences. Furthermore, they underscore the importance of mutual desire and satisfaction, with the Prophet Muhammad PBUH (Peace Be Upon Him)1 advising against husbands reaching sexual climax before wives experience a similar level of desire. Lastly, engaging in sexual relations within a lawful marriage is deemed virtuous and akin to acts of worship, as both actions yield spiritual rewards.
Results were indicative of Muslim wives being aware of their Islamic sexual rights. However, it was clear from the discussions with the participants that Islamic teachings were distorted by cultural and patriarchal influences and reinforced by some Indian religious authorities. Participants also relied on social media and the internet for sex education, partly due to cultural influences that stigmatized discussions on sexuality. The study suggests that addressing barriers preventing women from seeking clarification or verifying teachings is essential in promoting an informed approach to sexuality in Islam.
1 An honorific phrase used when referring to Prophet Muhammad, revered as the final Prophet and Messenger of God, as per Islamic belief.
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The second article focused on accounts of South African Indian Muslim wives' sexual experiences within monogamous marriages. The study aimed to understand the complex dynamics that influence marital sexual relationships, such as religious and cultural influences and sexual desire discrepancy (SSD) (Willoughby and Vitas 2011:477; Hoel and Shaikh 2013:81; Khan and Seedat 2017:146; Endendijk, van Baar and Deković 2019:1). Studies have found that it is difficult to distinguish between Islamic religious beliefs and patriarchy, with patriarchy being presented as religious dogma (Hoel and Shaikh 2013:88; Riyani 2016:225). Although religious teachings encourage sexual receptivity and availability (Hoel and Shaikh 2013:76), women exhibit agency by adapting and contesting these norms (Amini and McCormack 2020:9).
Findings revealed that Muslim women encounter emotional and psychological difficulties transitioning from religious expectations of chastity to the anticipation of sexual activity within marriage, resulting in fear, emotional distress, and unpreparedness for consummation. This transition, influenced by interpretations of religious teachings, also generates feelings of sexual guilt and shame within marriage. Cultural conditioning influenced women's view of intimacy as a duty rather than a source of satisfaction, reinforcing traditional gender roles and undermining women's sense of self-worth and agency. A notable finding was the experience of SSD experienced by Muslim wives, adversely affecting their mental health and self-confidence. This highlights the need for acknowledging both male and female sexual desire and satisfaction as equally important.
Participants demonstrated a willingness to candidly discuss their sexual experiences, which were notably influenced by two key factors: their interpretations of Islamic teachings and the extent of consideration and understanding displayed by their husbands. Together, these ultimately resulted in positive and negative experiences, with significant implications for Muslim wives' mental and emotional well-being. The prevailing patriarchal dynamics in the South African Indian community warrant further research and advocacy for developing unadulterated, formal Islamic sex education.