Matrimonial Marriages and Muslims in UK - Literature review Example

Matrimonial Marriages and Muslims in UK Why have matrimonial sites become increasingly popular amongst young Muslims in the UK? Technology has transformed and enhanced almost every product and service. It has now become difficult to imagine life without luxuries and all the technologies that surround us on a daily basis. Distances have been reduced, and we are more connected than ever before. Because of Internet and technological advancements, the market trends have also transformed tremendously in recent years. Old formats and settings are now replaced by new techniques and methods that are technologically advanced and enhanced. One fine example is the shift that is witnessed in matrimonial websites and marriages. The purpose of this literature paper is to highlight the increase in matrimonial websites and marriages among the Muslims in United Kingdom. Furthermore, the literature review will present what ‘sharia’ says in this regard and how marriages in Islam take place. The impacts of globalization and Internet on young Muslims in United Kingdom will also be discussed. Marriage in Islam According to Abram (2007), marriage in Islam refers to ‘Nikah’, a contract between a man and a woman and is practiced following the Islamic Sharia Laws. The ‘Sharia’ is a complete set of guidelines and rules that guide Muslim to practice Islam in the right manner. It has specific terms and conditions for marriages, as well (Janin & Kahlmeyer, 2007). Sharia’ states general laws and codes of conduct for the bride and groom in terms of their relationship before and after Nikah and the etiquettes (Sayeed, 2010). As stated by Abdul-Rauf (1996), in an Islamic marriage a woman is free to agree or disagree from the Nikah on her own will. It requires acceptance and agreement of both bride and groom. However, according to Sharia, bride and groom are not allowed to meet each other. They cannot also indulge in any kind of physical interaction before Nikah (Abram, 2007). The pre-marital interaction conditions for both the bride and groom are very strict and requires a ‘mahram’ if they both are meeting. The purpose of the ‘mahram’ is to observe that all basic elements of modesty are practiced during their conversation and interaction (Janin & Kahlmeyer, 2007). Both the bride and groom are encouraged not to meet privately as it can be dangerous and is prohibited (Moghissi, 2005). Marriage in Pakistani culture According to the Government of Pakistan (2014), 97% of the population in Pakistan is Muslim. Because of this reason, marriages in Pakistan are practiced following the Islamic laws and guidelines while man and woman are bound in the relationship following a ‘Nikah’ (Mehdi, 2013, p.161). Marriage according to Pakistani culture is not only a bond between the bride and groom but their respective families as well. However, the process undergoes various events and functions (Mohiuddin, 2007, p.250). According to Mali (2005), Pakistani weddings are majorly arranged marriages, therefore, the families try to interact with each other through the variety of events. This is, however, a common culture in the Asian subcontinent as well. Arranged marriages mean that the parents / family will search for the partner of their son or daughter, both the families will meet and will decide what is best for their children (Mali, 2005). This is, however, not alike what happens in the West and is totally opposite to that. Since, it had been a part of the Pakistani culture for a long time arrange marriages still takes place in the country, but as technology and globalization made their way into the Pakistani culture, the trend of love marriages and matrimony website have also increased (Mohiuddin, 2007), (Mali, 2005). Globalisation, Modernity and Westernisation As it has been aforementioned that globalization has affected every walk of life, it has also created challenges for the process of marriage as defined by Islam and has endangered the conventional and cultural values (Mohammadi, 2002). According to Ahmed (1994), globalisation is contributing towards an interconnected network of communities that are holding each other following the principles of modernity and urbanization. It has not only transformed the economical and political scenario in the world but has also changed the social and cultural aspects across the world and in between individuals (Giddens, 1999). According to Mohammadi (2002), the present phase of globalization is actually linked with the term ‘marketization’ as it eventually leads to dilution of our own cultures, and becomes weak and empty because of globalization. Muslims in the West are undergoing the process of modernity too. However, it has been suggested that Muslims in the West, particularly Britain have largely opposed the process of modernity brought to them because of globalization (Ahmed, 1994). Because of globalization the cultural and traditional identity of Muslims in the West are threatened. The blending of the Western culture into various cultures, as a result of globalization has been rejected by a variety of Muslim cultures. Since, it has affected their own culture in a variety of ways, therefore, they find it as a process of ‘de-traditionalization’. As noticed by (Giddens, 2002), globalization has endangered the existing cultural norms and traditions. This has also raised questions for the process of marriage in the West, significantly Britain, which is now adopting alternate and more technological ways for marriage (Giddens, 2002). The Internet Internet is one of the many major factors that have contributed largely towards the process of globalization (Seth & Patnayakuni, 2009). As stated by Kellner (2002), information communication technology revolutions, such as Internet, has globalized the world. It is because of the Internet that communication is not a difficult task and that individuals can now easily interact with each other through it globally. Social relations and convergence have been noticed escalating across the world (Giddens, 2002). Alike any other religion or nation, Muslims have been found declined towards new technologies and its consumption. With the revolutionary invention of Internet, Muslims have been very active on the platform from the very beginning. They have not just utilized it for communication purpose or to interact but for academic purpose and Islamic teachings online as well (Ahmed, 1994). According to many Muslim scholars (Ulemma), internet is a mere tool of globalization which is weakening the roots of Islam endangering their religious norms and values, thus should be considered as a grave of concern (Mohammadi, 2002). According to the Muslims Ullemas, because of the Internet and globalization Muslims in the West and across the world are neglecting their duties and guidelines as described by Sharia. Therefore, the role of media in the modernized era is completely threatening (Ahmed, 1994). Young Muslim men and women are now using social media websites and other forums to interact with each other in indulge in inappropriate discussions. The Islamic ethics as stated in the Quran and Sharia are, thus, threatened, and that Muslims in the West and throughout the world are being its victim. One fine example of the Internet and its drawback is the matrimonial websites that are now being increasingly used by Muslims in the UK (Giddens, 2002). Online Matrimonial sites Internet has always threatened cultural identities, especially for the Muslims. Various social interaction platforms have challenged the rules and guidelines as stated by Sharia. Interaction over the Internet and on social media platforms such as Face book and Twitter is subtracting the distance between young Muslim girls and boys in the UK. This is not just it the online dating websites (matrimonial websites) have posed a predicament for the Muslims. According to Hancock (2007), matrimonial websites have now become the most used forum on the Internet. These websites have allowed the Muslims individuals to make their own profile and to find the right partner for them. Matrimonial websites have now become increasing famous in the UK. Furthermore, it has become more popular among Muslims and other religious groups. Websites such as Muslim&Single and (Muslim Marriage Service UK, have gained much popularity in Britain. Because of such sites, Muslims men and women are able to find the right Muslims partner for themselves. The reason behind the popularity of matrimonial websites in UK is because of the lesser practice of Islamic traditions in Britain (Giddens, 2002). Such matrimonial websites have allowed advertise captions such as, they follow the Islamic principles etc. However, according to Ullemas, these matrimonial websites are in breach of laws of privacy as according to Sharia. Where on one hand, these websites have helped Muslims in Britain to find the right partners; on the contrary it has been also used as a tool for flirting and exploiting their defined boundaries. Sharia marks strict boundaries between opposite sexes i.e. man and woman, because of such websites, both Muslim men and women interact with each other, which is termed as immoral purpose (Mohammadi, 2002). Moreover, this has imposed threats on the arranged marriage phenomenon as well. The traditional Pakistani and Muslim culture of arranged marriages are directly under threat. No matter how Islamic these websites claim to be, they have convincingly sparked controversies in the Muslim community (Ahmed, 1994). Conceptual framework The literature review has helped in understanding a variety of factors that have influenced and affected the social and religious traditional values of Muslims in Britain. The Pakistani Muslims residing in UK have adopted and placed themselves according to the demands of globalization and modernity and forgetting their own identity and religious ethics (Jacobson, 1997). This has helped in understanding and identifying the salient characteristics of the Pakistani Muslims that are living in the UK and what cultural changes and transformation they have undergone living in a Western society (Jacobson, 1997). According to Giddens (2002), it can be evidenced that globalization and Internet have created a disturbance between cultural and religious ethics and globalization and modernity. The social media platforms such as the matrimonial websites have now made it easy for the Muslims in the UK to interact with each other and to easily adjust them according to the requirement of the Westernized society. Thus, Internet can be stated as one sound tool, which has accelerated the process of modernization (Giddens, 2002). According to Mohammadi (2002), such tactics of modernization and globalization are in direct conflict with guidelines and laws stated by Sharia. The part of matrimonial websites is under question, and their impacts on the Muslims in the UK are very prominent as an increase in their use can be witnessed. According to Muslim Ullemas, the young Muslim men and women should focus on their religious guidelines such as those described by Sharia or by directly finding them in Quran, hadith and Sunnah. Finding inappropriate measures to interact with opposite gender and quoting them as Islamic is not only considered as a sin and non-Islamic but it has also spoiled the present generation of Muslims living in UK as they lack religious dominancy in their society (Hancock, 2007). Thus, it can be stated that lack of religious dominancy in the region (UK) has also contributed towards globalization and the increase in use of matrimonial websites. Summary The literature review has effectively highlighted factors such as globalization and modernity that have influenced young Muslims in UK. Furthermore, it has also presented the elements that have contributed towards the increased use of matrimonial websites in the region. The Muslims living in UK should know and learn their religious and ethical boundaries as described in Sharia and Quran, while they are using Internet and consuming social websites. It has been noticed that the cultural and traditional values of the Muslims are at stake and in jeopardy in the UK as the majority of British Muslims are adopting for marriages via matrimonial websites. Since, pre-marital interaction and talking to someone who is not a mahram is prohibited in Islam therefore, the guidelines and obligations of pre-marital interaction have also been questioned by the Muslim Ullemas and scholars. Furthermore, the concept of arranged marriage as practiced by Pakistani Muslims is also decreasing and is under a threat because of online matrimonial websites. These religious ethics are largely being ignored by the current Muslim generation residing in the United Kingdom. List of References Abdul-Rauf, M., 1996. Marriage in Islam: A Manual. USA: Al-Saadawi Publications. Abram, S., 2007. Islamic Sharia Law (English Translation). Douglas Chick. Ahmed, A.S., 1994. Islam, Globalization, and Postmodernity. Sussex: Psychology Press. Dodge, C.H., 2010. 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