Sex education is not porn where someone has to have an alternative. It is better for children to learn from professionals than from friends or some other source. If my son/daughter has swimming classes in school I will encourage them. My daughter can wear a one piece swimsuit or a bikini for that matter, as long as she learns how to swim. It is the intention that counts. Music is something that people listen to anyway. No reason to deprive them of music classes. My children will definitely sing the national anthem.
It is based on such teachings that Islam discourages girls from postponing their marriage because of education; instead, it says that girls should get married and then continue their education if they wish to do so.
Islamic Sex Education In Urdu
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A recent article on the American youths says, "Young Americans entering the 21st century are far less mature than their ancestors were at the beginning of the 20th. The difference is evident in all areas of youthful development: sex, love, marriage, education and work.
The boy and the girl can do their 'aqd (Islamic marriage contract) but postpone the marriage ceremony till after they have finished their education. In other words, they would be married but still staying with their parents. They can meet each other without any shar'i objection; and if they decide to have sexual relations, then they should use permissible contraceptive means to delay the child-bearing process. In this way, they would be able to fulfil their sexual desire and be free from financial responsibilities.
Islam has a long tradition of pragmatism with respect to sex education, with sex being readily discussed and not subject or taboo as long as the topics under discussion were Islamically permissible. A hadith attributed to Muhammad's wife Aisha states that the Ansar women in particular were not shy about asking questions regarding sexual matters as long as they are halal.[18] From as early as the 14th-century, entire manuscripts devoted to Islamic sexual education were being written in Arabic in Baghdad, which at that time was a great literary centre within the Muslim world.[19]
Urdu was then promoted in colonial India by British policies to counter the previous emphasis on Persian.[82] In colonial India, "ordinary Muslims and Hindus alike spoke the same language in the United Provinces in the nineteenth century, namely Hindustani, whether called by that name or whether called Hindi, Urdu, or one of the regional dialects such as Braj or Awadhi."[83] Elites from Muslim communities, as well as a minority of Hindu elites, such as Munshis of Hindu origin,[84] wrote the language in the Perso-Arabic script in courts and government offices, though Hindus continued to employ the Devanagari script in certain literary and religious contexts.[83][75][85] Through the late 19th century, people did not view Urdu and Hindi as being two distinct languages, though in urban areas, the standardized Hindustani language was increasingly being referred to as Urdu and written in the Perso-Arabic script.[86] Urdu and English replaced Persian as the official languages in northern parts of India in 1837.[87] In colonial Indian Islamic schools, Muslims were taught Persian and Arabic as the languages of Indo-Islamic civilization; the British, in order to promote literacy among Indian Muslims and attract them to attend government schools, started to teach Urdu written in the Perso-Arabic script in these governmental educational institutions and after this time, Urdu began to be seen by Indian Muslims as a symbol of their religious identity.[83] Hindus in northwestern India, under the Arya Samaj agitated against the sole use of the Perso-Arabic script and argued that the language should be written in the native Devanagari script,[88] which triggered a backlash against the use of Hindi written in Devanagari by the Anjuman-e-Islamia of Lahore.[88] Hindi in the Devanagari script and Urdu written in the Perso-Arabic script established a sectarian divide of "Urdu" for Muslims and "Hindi" for Hindus, a divide that was formalized with the partition of colonial India into the Dominion of India and the Dominion of Pakistan after independence (though there are Hindu poets who continue to write in Urdu, including Gopi Chand Narang and Gulzar).[89][90]
Urdu is the sole national, and one of the two official languages of Pakistan (along with English).[92] It is spoken and understood throughout the country, whereas the state-by-state languages (languages spoken throughout various regions) are the provincial languages, although only 7.57% of Pakistanis speak Urdu as their first language.[146] Its official status has meant that Urdu is understood and spoken widely throughout Pakistan as a second or third language. It is used in education, literature, office and court business,[147] although in practice, English is used instead of Urdu in the higher echelons of government.[148] Article 251(1) of the Pakistani Constitution mandates that Urdu be implemented as the sole language of government, though English continues to be the most widely used language at the higher echelons of Pakistani government.[149]
Discriminant validity was assessed and confirmed by known group comparison, and there was a significant difference between the 2 groups after controlling for age, sex, education, marital status, place of residence, occupation, and residence ownership in the physical, psychological, and environmental health domains, but not in the social relationship domain. In another study, environment domain showed non-significant difference between the 2 groups (32). A study conducted by Skevington et al. in 2004 showed good discriminant validity in all 4 domains. After exploring the outcome thoroughly, we found that multiple filed trial centers like UK, Spain, Brazil, Norway, Italy (8) etc. failed to differentiate between healthy and diseased respondents, particularly in social relationship and environment domains. In this study, data analysis confirmed that the non-diseased group enjoyed better quality of life compared to the diseased group (Table 3). Differentiation was highest in the physical and psychological domains, followed by the environmental domain. This finding is an implication of the uniqueness of the WHOQOL-BREF to clearly separate the disease and non-disease groups.
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