CHAPTER 1

INTRODUCTION
1.1 Background of the Study
The intended sexual contact between unmarried people or Premarital sex, is a
highly controversial issue that needs to be addressed, a world view that positions sex as
shameful and bad (Filipovic, 2012). However, the assertion that premarital sex is dirty
makes it more difficult to have necessary conversations and understanding because
sexuality is a sensitive issue for many conservative societies (Ghaffari, Gharghani &
Movahed, 2011).
In some societies, Premarital sex is regarded as a taboo or unacceptable. In
Islam, premarital sex is absolutely forbidden or Haram and considered grave sins that
bear serious consequences in this world and hereafter (Qur’an 24:2). Islam gives sex a
form of esteemed status by limiting to husband and wife relationship only. However,
Islam not just prohibit premarital sex, it also forbids every circumstances which may
lead to them (Qur’an 17:32). When a man is alone with a woman it is considered as a
temptation toward wrongdoing (Huda, 2018). Muslims should lower their gaze and
guard their modesty (Qur’an 24:30-31), that is why wearing veil or hijab is a major
Islamic requirement among women because it is used to control or curb male sexual
desire (Killian, 2019). Meanwhile, Islam also provides solution to the Muslims who are
eager to experience or do sex. It encourages every Muslim to marry as soon as they
can.
In early Islamic history, sex was seen as a positive part of human life, it helped
Muslims see that spiritual and sexual life are connected (Kugle, 2010). Sex is seen as a
gift from Allah and sexual relationships should be restricted to marriage between a man
and a woman. Meetings between unmarried couples are traditionally chaperoned. In
the Qur'an, unmarried Muslims are advised against sex before marriage (Qur’an 24:33).
Although traditional, values, religion practices in other countries are still
promoting abstinence until marriage, growing prevalence and acceptability of premarital
sex accrued because of social change (Chamie, 2018). The declining influence of
family, increasing urbanization, modernization, migration, exposure to mass media and
western culture have led to the erosion of traditional beliefs and values and decreased
the importance of virginity in marriage among Muslims (Ghaffari, et.al, 2011). The mass
media and internet is a worldwide publicly accessible network that transmits
communication and services such as online chats and electronic mail. However internet
could influence the sexual patterns and behavior the youth (Olarinmoye, Olarinmoye &
Omisore, 2014). The more sexual content that children see on television, the earlier
they initiate sexual activity (Wilmoth, 2013).
One of the reasons why premarital sex have been practiced is the family
structure. In the analysis of Iranian researchers Noroozi, Taleghani, Merghati-
Khoei,Tarakoli and Gholami (2014), one of the factors which pushed teenagers to
engage in sexual relationships is the interaction between parents and their children.
Family structure is a huge factor why children do not have proper communication with
their parents or do not receive an emotional support from their parents, because their
family is going through divorce, struggles and conflicts which makes the youth to start
having opposite sex relationship which may lead to premarital sex. This view is
supported by Barber (2017), who classified parental supervision as the main cause of
premarital sex.
On the other hand, youth nowadays has a strong desire to gain knowledge about
sex despite talking about such topic is a taboo in their families (Noroozi, et al.,2014).
Teenagers are curious about everything in their adolescence and often imagine scenes
about sex in which they will feel excited and loved (The Causes, 2016).
Although premarital sex is condemned in Muslim dominant societies of Malaysia
and Indonesia, its rate is increasing. In the analysis of Jaafar, Wibowo, and Afiatin
(2006), in their study entitled The Relationship between religiosity, youth culture and
premarital sex among Malaysian and Indonesian adolescents, results suggests that
there is an erosion of traditional and religious values. Peers and youth culture plays a
significant role in influencing them to engage in premarital sex.
Similar to the analysis of (Faisal, 2016), the association between sexual
experiences between young Canadian and American Muslim adults and their sexual
attitudes, guilt and sexual anxiety. Results revealed that more than half of participants
engaged in sexual intercourse. Young Muslims engaged in sexual intercourse held
more liberal sexual attitudes and relatively low levels of sexual guilt and anxiety.
In the country, a research conducted in the University of the Philippines argued
that the metro has the highest prevalence of premarital sex (Araja, 2017). Accordingly,
there are few Muslims than Christian Filipinos engaging in Premarital sex due to their
traditional or tight religious values. However, there is a false assumption regarding this.
In the analysis of FYI or Family and Youth Institute (2016), Canadian and U.S. Muslims
engaged in Premarital Sex and in a separate study, 54% of American Muslim college
students engaged to it. Which only means that Muslims also get into intimate
relationships without marriage.
With this, the researchers would want to explore why Muslim youth enter a
relationship without marriage particularly in Butuan City, despite what religion impose
and dictate. Furthermore, the researchers would want to examine the factors why they
engage to premarital sexual relationship and to explore their insights regarding
premarital sex.
Findings of this study would somehow contribute to the Muslim youth with
regards to understanding on premarital sex and their culture. It would give an
awareness to the parents of the Muslim youth in guiding their children. Furthermore,
this would provide information to the Muslim religious leaders on regulating their belief
system.
1.2 Statement of the Problem
The main purpose of this study seeks to know why Muslim Youth engage in
Premarital Sex despite of religious convictions. Specifically, it seeks to answer the
following questions:
1.) What is the socio-demographic profile of the informants in terms of:

1.1 Age
1.2 Sex
1.3 Educational Attainment
1.4 Family Structure

2.) What is the religious belief/ doctrine on premarital sex?

3.) How do the informants view premarital sex?
4.) What are the contributing factors in engaging premarital sexual relationship
among the informants?
5.) What are the actions done by the following:
a.) Family
b.) Religious leader
6.) What is the implication of premarital sexual relationships to the religious
beliefs of the Muslims?
Premarital Sex Among Muslim Youth in Butuan City

An undergraduate thesis proposal

Submitted by:

Buhian, Marjory N.

Martinez, Dianara

Sanchez, Alvin C.

Tangging, Carmina E.

Submitted to:

Jewry S. Catle, MA.

October 26, 2019

1.3 Significance of the Study

Premarital sex is increasingly experienced by many young people around the

world and remains one of the most sensitive and controversial issues, to be talked
about since it involves sex and young people. Thus, the researchers believed that
studies on premarital sex among Muslim youth could be beneficial to the following:

Department of Social Welfare and Development. This study hopes to

contribute to the government agency as their reference to develop a viable action and
helping strategies towards the youth engaging to premarital sex.

National Commission on Muslim Filipinos. This study also hopes to be

beneficial to the National Commission on Muslim Filipinos to encourage and instill to
every Muslim community a presentation of their religions values including sexual
abstinence before marriage.

Muslim Community. This study can be beneficial to the Muslim Communities to

make them aware of such alarming issues especially among parents. This research can
be the channel to build good relationships and establish proper parenting and guidance
towards their children to avoid premarital sex at a young age. Moreover, this study will
help Muslim youth to make them aware of the causes and effects of premarital sex and
to inculcate to them the principle of their religion as Muslims.

Fields of Sociology. This research can also contribute a learning analysis on

the issues of premarital sex among Muslim youth in the field of Sociocultural Change,
Race and Ethnic Relations, Deviant Behavior, Contemporary Social Issues , Sociology
of Family and other related fields.

1.4 Scope and Limitation

This study will focus on the factors of premarital sex among Muslim youth in
Butuan City. It will provide different literatures of respondents’ perspective on the
reasons why they engaged in premarital sex and views regarding Islam as their religion.

This research will utilize qualitative research design and descriptive method. In
selecting the informants, a purposive and snowball sampling will used in getting the
sample. A total of (10) informants with given criteria; (a) they must be a Muslim (b) they
must cohabit or have experienced cohabitation and is now a single parent (c) they must
be youth (boys & girls) within the age bracket of (15-24) as defined by United Nation.

Furthermore, this study is context bound in which it is only applied to Muslim

youth in Butuan City and will be conducted this school year 2019-2020.
1.5 Theoretical Framework

The researchers will anchor this study on Theory of Structural Functionalism and
Conflict theory.

Structural-Functionalism

This theoretical perspective has its origin in the works of Emile Durkheim who
was interested on how society achieves social order. It is a framework that sees society
as a complex which parts work together to promote social stability and solidarity. Social
institutions are functionally integrated to form a stable system, as a change in one
aspect will affect changes in other institutions (Libretexts, 2018). According to the theory
of Structural-functionalism, that in the absence or wane of one structure will affect the
stability of the system as a whole which in the end creates social problems. As applied
to the study on premarital sexual relationship among Muslim youth. The mentioned
factors such as decline in religious belief, the family structure, media, socio-
demographic profile of informants and the peer pressure are considered as the different
systems in the society.

The important institutions which are necessary to have understanding for

Functional theory includes family, government, economy, media, education and religion.
Functionalism emphasizes the solidarity exists in the society and focusing on the
stability and shared public values. A disturb in a system, such as deviant behavior leads
to change because social components must adjust to attain stability. In other words, if
one part of the system is not working or dysfunctional, it affects all other parts and
creates social problems which lead to social change (Crossman, 2019).

Religion plays an indispensable function for it serves as a means of social control

because it justifies or gives authority on the social norms and customs. It is a way to
social cohesion, because it gives a sense of unity and shared meanings. Also, it instills
a sense of understanding and sense of belongingness, for it provides patterns or gives
reasons on why we do things. One of the founding fathers of sociology, Durkheim,
distinguishes between “sacred” and “profane”. The sacred, which is the extraordinary
object and the meaningfulness, while the profane as the everything else or the normal
things. However, the sacred possesses a functional quality not possessed by the
profane. Sacred has the capacity to unite the set of beliefs and practices which are
focused on the sacred object (Davie, 2008). A nonmaterial social fact which is the
religion, was deeply understand through his work on “Division of Labor in Society”. He
concluded that primitive societies were held together primarily by nonmaterial social
facts or a strong collective conscience. However, because of complexities of modern
society, there had been a decline in the strength of common morality and brought with it
several pathologies (Ritzer, 2010).

Family is a socially recognized group joined by blood, marriage and adaptation

that forms an emotional connection and economic unit of the society. The major
functions of the family is on the area of socialization and parents to provide emotional
support and protection towards their children. The family teaches the children the ways
of thinking and behaving which follows the social and cultural norms, beliefs and
attitudes (Cooke, 2016). On the other hand, fail to create those ways to stabilize a
family could make children engage to risk taking behavior such as premarital
relationships. In other words, family structure is associated with premarital sex. Youths
living with single parent have higher rate of premarital sex than those living with both
parents (Ajiboye, Aina, Oyebanji, Awoniyi, 2014). Parent’s disapproval to adolescence
sex, teen’s sense of belonging to, satisfaction with their families, parent-child
communication regarding teen sex and parental monitoring are some family factors
included which onset young people to early sexual activity (Kim, 2008).

Peer groups play a key role in an identity of a person because it influences

person’s attitude, learning values and lifestyle. The contribution of peers are important
during the adolescence stage. Peer groups offer better environment, excitement and
freedom compared to other groups (Selvam, 2017). However, peer groups also can be
dysfunctional because they can be tough and hard to deal sometimes, especially when
it comes to sex. Some teenagers decide to have sexual relationships because their
friends think sex is cool, while others feel pressured on the person they are dating (Peer
pressure, 2019).

Media is intended to reach and address to a large audience and it encompasses

television, radio, movies and the internet (Roy, 2015). The mass media is part of
structure of the society. The main functions of the media are; to provide information
about the events and conditions in the society and the world, to explain and interpret the
meaning of events and information, to express different cultures and cultural
developments, to campaign societal objectives on politics and economy and to provide
entertainment. However, there are also unintended harmful effects which can be
classified as dysfunction (McQuail, 2010). The mass media has a huge influence
especially among youth, in a sense that they will buy what they see on T.V. or what their
favorite celebrity endorsed and wear what is acceptable in the society based on fashion
that the media has imposed on them. Teenagers tend to replicate the same behavior in
the real life in such a way that the media creates the ideal image of a person. It is a
subliminal way to persuade people, that to be a successful person like them, one should
buy the particular product (Mughal, 2014). Despite the greater advantage of media
because it plays an outstanding role in creating and shaping public opinion and
strengthening the society, it has also disadvantage which disrupt the majority such as
teenagers. Media brought an increasing sexualization of content in advertisements,
movies, music videos, T.V. shows and song lyrics among young people which can
suggest to teenagers that these are normal ways to look and behave. As a result, media
influence could make youth engage to risky behavior (Media, 2017).

This different institutions has a big role in molding youth to refrain from such risk
taking behavior, and it shows that religious decline is one of the great cause of
premarital sex among Muslim youth. Religion is a major institution that functions as a
means of social control for everyone, and Islam is considered to have a strict law
especially on sexuality. So, viewing this Muslim youth engaging in premarital sex is a
sign of decline on religious involvement. A positive loving environment in a family and
parental monitoring is an area to lessen the engagement of youth on premarital sex.
However, lack of parental connectedness and lack of family management leads youth to
sexual relationship initiation. Media and peer groups also has a big influence to the
youth, as they can freely view different pornography and receive sex-related information
from their friends.

Conflict theory

This theoretical perspective examines any social phenomenon through the lens
that there is a natural human instinct towards conflict (Moffitt, 2019). Viewing conflict
perspective among the Muslim families who have children committing premarital sex,
saw a gap of emotional needs which are caused by divorce, struggles and conflicts
among their parents makes the Muslim youth start having opposite sex relationships. It
was also proved that most of the studies mentioned factors such as lack of friendship-
based relations between parents and children, lack of love-based home environment,
excessive command and prohibition, inferiority, loneliness and hopelessness that
guides them toward having opposite sex relationships (Noroozi, et. al., 2014).
1.6 Conceptual Framework

This conceptualize the flow of the study that will focus on the factors which
pushed the Muslim youth to engage in premarital sexual relationships.

Figure 1. Schematic Diagram

Peer Pressure

Media
Premarital Sex
Among Muslim
Religion Decline
Youth

Socio-Demographic
Profile

Family Structure

Implication to the Islamic Religion

As shown in the Figure 1, the variables are the (1) Religious decline, family
structure, socio-demographic profile, peer pressure and media and, (2) Premarital sex
among Muslim youth. The former is the independent variable which is indicated as the
causes of the engagement of the Muslim youth on premarital relationships. On the other
hand, the latter is the dependent variable which is considered as the result act or
behavior of Muslim youth.
1.8 Operational Definition of Terms

Premarital sex. According to Staton (2011), it is an unmarried sex or

sexual relationships before marriage.
In this study, this term refers to the risk taking behavior
done by the Muslim youth. In Islam, premarital sex is strictly prohibited because it
is considered as unclean and shameful.

Religious decline. According to Johnson (2017), religious decline is

decreasing participation in organized religion, loss of religious belief, and
declining respect for religious authority.
In this study, it refers to the decline on religious belief
which determined against moral values as well as religious aspects among the
Muslim youth.

Family Structure. According to Carpenter and Mulligan (2010), it includes

the people who are considered part of the family—present members, as well as
important figures from the past—and the quality of the relationships among them.
In this study, it refers of what kind of family does the
Muslim youth who are engaging premarital sex.

Peer Pressure. According to Hartney (2017), it means the influence that

peers can have on each other. Although peer pressure does not necessarily
have to be negative, the term “pressure” implies that the process influences
people to do things that may be resistant to, or might not otherwise choose to do.
So usually the term “peer pressure” is used when people are talking about
behaviors that are not considered socially acceptable or desirable, such as
experimentation with alcohol and drug use.
In this study, it refers to the peers of the Muslim youth
who influenced them to engage in premarital sex. It could be friends or
classmates whom this Muslim youth are comfortable with and there is this
tendency of imitating actions.

Socio-Demographic Profile. Refers to the characteristics of the

informant such as the age, ethnicity, educational attainment, occupation, marital
status, household income, number of children and years of residency.
 In this study, it refers to the socio-
demographic profile of the informants of the study including age, sex, educational
attainment and family structure.

Media. According to Adewale (2009), it is namely television, internet, film, radio

and video has contributed to the high rate of premarital sex. This indicates that
the media has a free information about sex provided in the internet which cause
negative effect on teenagers understanding of sex behavior because it is
equipped with eroticism or pornography.
In this study, it refers to the human sexual behaviors towards social
media information, increasing some cases of sexual norms among the Muslim
youth. Media is the instrument where Muslim youth learn or see pornography,
 CHAPTER 2

Review of Related Literature

This chapter presents the reviewed literatures and related studies that may
support the findings of this study. Specifically, the topics are presented as follows: A.
Factors Engaging to Premarital Sex; B. Perception of Muslim youth on Premarital Sex;
C. Premarital Sex in Islam; D. Implication to the Islamic Religion.

A.Factors Engaging to Premarital Sex

There are certain factors which made youth decide to engage in premarital sex
and the first major factor is the family structure. In Iranian qualitative study by Noroozi,
et.al (2014) stated that the major cause of premarital sex is the parents interactions or
the gap of emotional needs which are caused by divorce, struggles and conflicts on
families, and parents child rearing practices in which a child needs emotional support
from their families. Similarly to the qualitative study by Shahid, Abu Bakr and Wahab
(2017) finding that family factor has shown to be important factors to restrain the
problem of risk taking behavior among adolescents, especially in the issue of premarital
sex. Parental monitoring is said to have significant contribution towards positive
development among young generation. Statistically, it was found out that those
adolescents who were raised by single parents are more prone to have sex at a young
age.
The same idea which brought by Farahani, Cleland and Mehryar (2011) on
Association between the family factor and premarital relationships among female
college students in Tehran, that parents have important contribution in shaping the
youth’s views and responses to premarital sex. Mother-child communication on
sensitive issues like sex is very important. A mother should inform their children on
reproductive health, menstruation, puberty, contraception and sex. Similarly to the
qualitative study by Shahid, et. al.,(2017) finding that family factor has shown to be
important factors to restrain the problem of risk taking behavior among adolescents,
especially in the issue of premarital sex. Parental monitoring is said to have significant
contribution towards positive development among young generation.
Another major factor associated with premarital sexual behavior as pointed out
by Yasan, Essizoglu & Yildirim (2009) is the non-religious or liberal religiosity. Religious
beliefs is considered to be a restraining factor, fading behavioral beliefs such as
modesty and chastity lead to premarital sexual relationships (Noroozi, et. al, 2014). The
study examined the 638 eligible students of Turkish University which took part in the
survey. This supports the findings of Jaafar, et.al. (2006) which involves 389
adolescents took part on the survey in his study on the relationship between religiosity,
youth culture, and premarital sex among Malaysian and Indonesian adolescents, that
erosion of traditional culture and religious values plays a significant role in influencing
adolescents who engage in premarital sex. Adolescents with less religious background
are more likely to be involved in deviant activities such as early sexual initiation,
although the majority of the adolescents are Muslims and bounded by conservative and
strict traditional and Islamic values. Religion is a deterrent and a shield to avoid
premarital sexual intercourse as mentioned by Ghaffari, Gharghani & Movahed (2016),
however if youth committed sex without marriage, it is already considered as a big sin
and forbidden in Islam and the consequences he/she will be facing hereafter. In
addition, researchers have found that individuals who believe religion is important and
are religiously active are more likely to delay first sex (Adamczyk & Hayes, 2012).
In support to this, the results of a qualitative study conducted by Hamjah, Samuri,
Rasit (2012) found that the main contributing factor that caused young Muslims to
engage in unsafe premarital sex was the lack of religiosity and religious practice among
female Muslim adolescents, despite the efforts of islamisation in Malaysia to promote
abstinence.
In qualitative research by Piape & Lingo (2016), viewing on the phenomena of
teenage pregnancy, peer group pressure which involves alcohol is what influenced the
young people to engage in sexual intercourse and mass media such as reading
romantic novels and watching television dramas. In the analysis of Abdullahi & Umar
(2013) in the study entitled “Factors Associated with Premarital Sex Among the
Students of University of Maiduguri”, peers like roommates, classmates, club associates
and other members of one’s social group members influence one to be a deviant or
conformist. It shows that 32% of the students engage in one form of pre-marital sex or
the other as a result of the influence of their peers. As such, they tend to be influenced
to attend parties and in some cases they take drugs same with their friends and
sometimes they end up being raped. Similar to a study employed descriptive survey
method and 160 young people were invited in the study by Ajiboye et.al., (2013)
suggests that peer groups is one of the major causes of premarital sex among Muslim
youth.
In support to this, a study by Sobi Faisal (2016) conducted in Canada and US
entitled “The Role of sexual experience in the sexual attitudes, sexual guilt and anxiety
of Muslims in Canada and United States, shows that peers groups is the main reason
encouraging them to have sex and actively partake in romantic relationships. In
addition, a research from Malaysia and Indonesia by Jaafar, et. al.(2006), suggests that
peer groups and youth culture plays a significant role in influencing young Muslims to
engage in premarital sex.
Mass media is designed to be consumed by huge audiences through technology,
and an example is the internet which is consider to be worldwide accessible to
everybody. In Southwestern Nigeria, where youth are prone to teenage pregnancy and
sexually transmitted disease, a study was conducted to find out the root cause of
premarital sex. There were 400 young students selected using a random sampling
technique, semi structured questionnaires were distributed and it was found out that
internet has a bad influence to youth’s sexual behavior. Olarinmoye, et.al (2014) stated
that the uncontrolled exposure to mass media such as television, radio, and internet
could influence youth to sexual behavior patterns. The media is equipped with eroticism
or pornography that spreads easily that draws young people’s attentions to have
premarital sex (The Causes, 2016). For instance, young people’s exposure to romantic
television series and Facebook site on the internet has a significant relationship with the
romantic relationships of the respondent in the mentioned study in terms of physical
attachment and emotional intimacy which could lead to premarital sex (Auditor, Silva &
Tejero, 2018)
According to Abdullahi, et.al (2013) economic reasons pushed youth to engage
in premarital sexual relationships especially among students. Economic reasons include
need for money, materialism and other valued goods like gadgets. Some students who
came from unfortunate families engage to premarital sex to satisfy their needs. In
addition, Children’s wanting to satisfy their economic needs is the third factor identified
by Noroozi, et. al. (2014) in their study entitled “Premarital Sexual Relationships:
Explanation of the actions and functions of family”. Noroozi et.al. (2014) argued that
girls in our society are not free in satisfying their economic needs compared to young
boys. As a result, to satisfy their economic needs they have to rely on opposite sex
friendships. Sometimes, they have to prolong premarital sexual relationship with the
boys in exchange with money. In addition, the economic status of the family including
the educational background of the parents and their income is closely related to the
children’s behavior to initiate sexual activity at the early age. The more educated the
parents, the more knowledgeable and capable they are to guide their children regarding
risk taking behaviors such as premarital sex (Shahid, et.al., 2017).
Other factors may also encourage youth to engage in premarital sex, such as
love. Love is the physical, emotional, sexual or social affection one person holds for
another person (Hammond, Cheney & Pearsey, 2015). In the analysis of the qualitative
study of Piape & Lingo (2016), love is considered as the main factor which triggers
children to engage to sexual intercourse activity. Children experience different body
sensation which drives them to experiment things. Similarly, some of the Muslim youth
view love reasons why they choose to commit sexual activities without marriage, but
they see their sexual relationship as an avenue for possible marriage (Abdullahi, et.al.,
2013).

B. Perception of Muslim youth on Premarital Sex

The understanding of premarital sexual behavior in Islamic societies is relatively
rare, because sexuality among Muslims is a sensitive subject and is considered as a
major sin. This is why Muslim women should wear Hijab and all Muslims should lower
their gaze to the opposite sex. For many Muslims today, sexuality outside marriage is
prohibited and socially unacceptable. Muslim youth were quite reluctant to discuss
sexuality and they seem to place great modesty and privacy. Issues on sexual behavior
before marriage has been a key understanding, and different stories regarding the topic
is abundant (Elfass, 2017).
 Orgocka (2004) in her study conducted in the University of Illinois, USA in which
Muslim girls were interviewed and they defined sex as disgusting and sick . They also
find it uncomfortable when their classmates giggled at the information about sex being
presented in the class. Piriyasart, Songwathana & Kools (2018), stated in the study on
the Perceptions of Sex among Muslim Adolescents in Canada, that Muslim adolescent
girls characterize sex as restricted in Islam and is undesirable. As a youth, abstaining
from sex is the best way, for sexual abstinence is a means of self-protection, however, it
seems to be difficult to adhere to. Furthermore, Muslim participants perceived that
abstaining from sex by mainly viewing this as a prevention from sexually transmitted
diseases. In the analysis of Ahmed, Abu-ras & Arfken (2014), in his study among
Muslim youth reporting sexual activity, 66% stated that they never used condoms or any
other contraceptives during sexual intercourse. This indicates the strong possibility of
these young people to exposed in sexually transmitted diseases and teenage
pregnancy.
Dating is considered a normal behavior for most young people in the United
States of America and has become sexual intercourse prior to marriage (Ahmed, Patel,
& Hashem, 2015). Older Muslims continue to reject dating because they are afraid that
it can create expectations to premarital sex, but young Muslims rely on their own
version of dating. For some adolescent couples in America, they have religious
restrictions that limits physical contact in premarital relationships. They are more
focused on emotional intimacy by limiting it to hugs and kisses. To show respect for
their religious belief, some Muslim young couples do not engaged in any advanced
sexual activity until they are married. For them, this idea of relationship means
balancing their religious beliefs and with their emotional intimacy (Rashid, 2017).
However, Orgocka (2004) pointed out another observation that Muslim mothers
and daughters were not against sexuality education and issues. Also, few girls involved
in the study considered learning about sex and sexuality as part of their duty being
Muslim women. Sex should not be ashamed of, because in Islam it is considered as a
religious obligation. In support to this, a qualitative study by Mohstasham, Ghargani,
Movahed(2016) entitled Intercourse- Related Individual Factors Among Iranian
Adolescents stated that some of the Muslim youth has a positive attitude towards sex.
Results revealed that sexual intercourse is necessary where they can understand things
and get more mature. In Morocco, Muslim youth adhere to global and modern trends
including views on sexuality, but are still rooted in Islamic thought on sexuality. This
finding revealed that Muslims tend to respect their religion, and at the same time their
culture (Smerecnik, Schaalma, Gerjo, Meijer & Poelman, 2010).
Muslim participants argued that sex before marriage is haram (a sin) in Islam
and is revealed in Qur’an. As a consequence, they associate sex before marriage with
the notion of virginity standards, but applies to both men and women of Islam. Some
argued that talking about sex in Islam is redundant because all knows that it is strictly
prohibited in their religion and it is considered as a weird topic (Smerecnik, et.al. 2010).
Premarital sex is something that should be refrain of because it is against God. It could
also damage your reputation and no good man will desire to marry a woman, knowing
she was already into sexual relationship with other man before him (Jafari, 2017).
C. Premarital sex in Islam
Islam has the greatest influence on premarital sex and is effective in shaping
behavior (Adamczyk, et.al., 2012). The commandment about sex before marriage is told
in Qur’an and every Muslim should comply with the rule on what is “haram” (Smerecnik,
et.al., 2010). Zina is an Islamic term for having an affair or refers to the sexual activity
between men and women who are not married. Muslim scholars also refer premarital
sex as fornication, but is consider with a lighter penalty (Kugle, 2010). It was stated in
Qur’an (the holy book of Islam) specifically in chapter 24 verse 2, that a woman or man
caught in the act of fornication or premarital sex should be flogged in the hundred
stripes in the public and no one should compassion for the victim. Additionally, in
chapter 17 verse 32 says “Nor come nigh to it (premarital sex) for it is a shameful deed
and an evil”. These several Qur’an verses pointed out that Islam strongly
opposes premarital sex.
In the study of Dialmy (2010), sexual standards in Islam found out to be
paradoxical as they allow premarital sex and is considered as an enticement to the
exercise of sexuality. On the other hand, Muslims discriminate between pre- or
extramarital sexuality. The analysis was that men are given more rights with regards to
the sexual expression and women are forbidden to commit extramarital sex. The
restrictive sexual acts have gathered strength to become idealized as a result of
radicalization of Islam. There had been changes from repression to openness as
illustrated in the phenomena such as public harassment, premarital sexuality, female
pleasure and prostitution. Sex is a “hot” topic among Muslims for its rules are only used
to put men in the positions of power over women. On the other hand, rules on sexual
relationships are bent to benefit men, rather than staying true to what is stated in the
Qur’an. Similarly to the analysis of Smerecnik, et.al (2010) men have more freedom
when it comes to sex compared to women. Male Muslims generally do not seem to
comply with the rule regarding premarital sex and do not bother to remain virgins, but
they themselves consider sex before marriage to be unacceptable. The findings of the
study was that sexuality were strongly gender-based because Muslim women regarded
the guidelines mentioned in Qur’an regarding sex and considered marriage as relevant
for men and women. Muslim women are significantly less likely to commit premarital
sex and knows how to control and balance all other factors (Addai, 2000). However,
Smerecnik, et.al. (2010) found out that Muslim men tended to regard the rules on sex as
relevant only for women. As a result, many Muslim men seem to have sexual
intercourse with women from other religion or other ethnic groups.
In the analysis of Tabatabaie (2015) in his research work entitled “Childhood and
adolescent sexuality, Islam and problematics of sexual education” which involved
Muslim adolescent informants, it suggested that childhood and sexuality should not co-
exist in Islamic traditions since the latter is recognized as the realm of adulthood. Also,
adolescent sexuality have scarcely acknowledged in Islam. In addition, Muslim
communities discourage informal interaction between sexes. Chances to have
premarital sex is low, if teenage boys and girls refrain from having private interaction
(Adamczyk et.al., 2012).
D. Implication of premarital sex to the Islamic Religion

In the Book of Marriage and Morals in Islam it was stated that premarital sex is
absolutely forbidden in Islam, no matter whether it is with a girl-friend or a prostitute.
Pre-marital sex is fornication (zina). Fornication and adultery have severely been
condemned in the saying of the Prophet and the Imams. In Islam, pre-marital sex is
considered an immoral act against the rights of Allah and one's own sexual organs
(Muhammad, 2019).

According to Ghaffari et.al.,(2016) in their qualitative study on Premarital Sexual

Intercourse-Related Individual Factors Among Iranian Adolescents, religion was
repeatedly mentioned by participants as a shield to avoid premarital sexual intercourse.
Even students who had experienced sexual intercourse reported religion as a deterrent
to sexual behavior before marriage. Sex before marriage was considered as a sin
based on religious beliefs of many students. It was argued that people who adhere to
Islamic religion will never experience premarital sexual intercourse.

In contrast, despite the tight religious values that Islam has, there is a false
assumption regarding this. In the analysis of Family and Youth Institute, USA, 67 % of
Canadian and Muslims engaged in premarital sex. Muslim students are not immune
from engaging in risky behaviors, but undeniably everything that is happening in the
society such as premarital sex is also happening in the Muslim community (FYI, 2016).
Currently, Islam is not anymore the only reference which provide guidance concerning
sexual practices and sexual laws is still unthinkable today (Dialmy, 2010). Other
research found out that the engagement of Muslim youth to premarital sex proved for
the development of future sex education and prevention programs. However, Islamic
leaders or Imam opposed the idea of sex education such as taking contraceptives, for it
is a form of abortion. Inspite of Imam’s contradictions, some Muslim youth are more
likely to denounce the religious authority of Imam than change their views on sexuality
(Smerecnik, et.al., 2015).

Ahmed (as cited by Khader, 2016) argued that most of the Muslim youth in Ohio
did not care to be a Muslim. Despite the sincerity of their parents on Islam and how they
stressed the importance of practicing the religion, it was simply not enough because it is
still the environment which has an impact to an individual’s personality. On the other
hand, parents desired to enroll their children in Islamic institutions to make them avoid
engaging in risky behaviors like alcohol, drug use and premarital sex. Issues on
premarital sex is avoided by many Muslims to be talked about because it is
unacceptable and shameful. These risky behaviors are inescapable because issue
regarding it is rising. However, due to lack of interaction between Muslim parents and
children, most of the Muslim youth today are leaving Islam and are suffering from
depression leading to suicide (Shamma, as cited by Khader, 2016).
 CHAPTER 3

RESEARCH METHODOLOGY

This chapter described the methods and procedures that the researchers used in
this study. Included in this chapter are research design, sample and sampling
technique, research locale, research instruments, data gathering and procedures and
data analysis.

3.1 Research Design

This study is qualitative in design employing descriptive method of determining

the factors of premarital sex among Muslim youth. The qualitative design is concerned
with the features attributes and characteristics of phenomenon that can be interpreted
thematically (Shuttleworth & Wilson, 2019). In qualitative research, sample sizes can be
as small as one and data collection involves interview, observation and content data
(Biddix, nd). On the other hand, descriptive research is used to describe a situation
subject behavior or phenomenon. It used to answer question of who, what, when, where
and how associated with a particular research problem. In-depth interview is a method
intended to gather the desired information and to reinforce as well as validate the data
needed by the researchers.

3.2 Sample and Sampling Technique

This research will be conducted among (10) Muslim youth in Butuan City. They
will be purposively chosen based in the following criteria; (a) they must be a Muslim (b)
they must cohabit or have experienced cohabitation and is now a single parent (c) they
must be youth (boys & girls) within the age bracket of (15-24) as defined by United
Nation. Purposive sampling is a non-probability sample that is selected based
characteristics of a population and the objective of the study. Purposive sampling is also
known as judgmental, selective, or subjective sampling (Crossman, 2018). The purpose
is to provide an accurate characteristic of situation or group, it describes what exists and
determine the frequency with which something occurs and categorizing information
(Dulock, 1993).
3.3 Research Locale

Source: Google Map, 2019

Figure 2: Map of Agusan del Norte highlighting Butuan City

This study will be conducted in Butuan City, Agusan del Norte. The researchers
chose this place due to the proximity considering time and also it is evident that there is
premarital sexual act among Muslim youth in the city because of early pregnancy before
marriage and decline on their religious belief.

Butuan City is a first class highly urbanized city and regional center of the Caraga
Region, Philippines. It is located at the North-eastern part of the Agusan Valley,
Mindanao sprawling across the Agusan River. It is bounded to the north, west and south
by Agusan del Norte, to the east by Agusan del Sur and northwest by Butuan Bay.
According to the 2015 Census, it has estimated population of 337,063.
3.4 Research Instruments

The instrument that will be used is the interview guide questionnaire that will
composed by the researchers. It consists of open-ended questions consisting of
information on the socio-demographic of informants and the following guide questions
that will be translated in Cebuano to have a better understanding during the interview. In
addition, the researchers will be using cellphone, tape recorder and camera for
documentation.

3.5 Data Gathering Methods and Procedure

The researchers will conduct in-depth interviews among the 10 informants as the
data gathering method. In-depth interviews are utilized by speaking with participants in
a one-on-one setting (Crossman, 2019). Before the interviews, the study will follow
certain procedure in order to achieve the objective. First, the researchers collected the
preliminary background of data and formulated the interview questionnaires. Then, the
researchers will select the qualified informants through purposive sampling. Next, in
conducting the study, the researchers initiated a courtesy call to the barangay hall
through letters and personal approach and seek their permission to conduct an
interview in the said setting. Before the informant’s one-on-one interview, the
researchers explained the main purpose and objective of the study to the respective
informants to get their consent and full cooperation in answering the prepared
questions. Lastly, the data gathered will be transcribed, analyzed and interpreted.
3.6 Data Analysis

This research will be analyzed through Thematic Analysis and as soon as the
data will be obtained, the analysis will be based on the problems mentioned in the
study. Thematic analysis will be applied to cluster the identified patterns and themed the
acquired data. Thematic analysis is poorly demarcated, rarely-acknowledged, yet widely
used qualitative analytic method. At the same time, it offers an accessible and
theoretical-flexible approach to analyzing qualitative data (Braun & Clarke, 2006).

Thematic analysis is used for gaining insight and knowledge from data
gathered. It enables researchers to develop a deeper appreciation for the group or
situation they are researching. It determines the pattern and allows to conduct a more
granular analysis. Also, thematic analysis helps researchers to move from a broad
reading of the data (Komori, n.d.).
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