Islamic view on dating


21-Oct-2020 18:43

With the deterritorialization of culture and religion, classic forms of knowledge and authority in Islam have been challenged and Muslims’ social imaginaries have found new sources of inspiration.

Globalization – understood here as a process of intensification of world-wide social relations and economic exchanges which link distant localities in such a way that local happenings are shaped by events occurring many miles away - has transformed the work of imagination, enabling the emergence of “communities of sentiment” beyond national borders (Appaduraï : 62) - and the normative basis of Islam.

By introducing new norms to the arenas of modern social life, Islamic moral subjectivity implies lifestyles, forms of sociability, and ways of being in public, which disrupt the liberal foundation of Western modernity., 19), they represent 1.6 million people, that is 2.7% of the total population.

Their highest concentration is found in the big cities of the south and the center of England, that is London, Birmingham, Manchester, Bradford, and Leeds.

Informed by my long-term immersion in the field of Islamic law in the UK, I analyse the tensions that emerge when gender norms derived from Islamic prescriptions related to modesty and self-restraint come to contradict the logics of the liberal market, which incites customers to maximise value for money.

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This article questions the postulate of “radicalisation” by showing how Islamic morality, as manifested in the everyday practices of young English Muslims, remains fundamentally ambivalent, hybrid, and fluid.

It investigates how Islamic morality is maintained and negotiated in everyday social interactions rather than cultivated via discipline and the pursuit of virtuous dispositions.

Using Goffman’s “frame analysis” and his interpretation of the social as a space of “performances” as well as recent anthropological reflections on “ordinary ethics” (Lambek) and “everyday Islam” (Schielke, Osella and Soares), it examines the potential for such practices to define the contours of a new public culture where difference is celebrated as a form of distinction.

In the media, as well as in political discourse, the growing visibility of Islam in the public space of Western societies is often interpreted as proof of the rise of religious fundamentalism.

This visibility is often considered problematic as it is understood as a sign of the resurgence of orthodox religious practices.By mapping out urban spaces where certain “moral rubrics” (Deeb and Harb drawn from sharia law take root in public life and by documenting the everyday practices of observant Muslims striving to lead a modern and ethical lifestyle, my aim was to study Western modernity from the perspective of its periphery.