"Sexual Morality"
First, we started by emphasizing that Islam considers the pursuit of
the satisfaction of the sexual urge outside the boundaries of legitimate
and recognized marriage a major sin. Examples of this would be
adultery, fornication, homosexuality or any other sexual perversion.
Secondly, we emphasis that the program that Islam lays out to achieve
this purity is not done simply by preaching or by over emphasizing
penal law but by integrating the activities of society and individuals
to encourage people to follow the pure path. We looked at some of the
social measures that Islam suggests to helps improve the situation. We
said that first of all Islam calls for fighting against pornography in
whatever form it may take, to resolve the problem of prostitution by
getting at the roots of the problem (varies socio-economic problems that
may have given rise to this) and thirdly to promote the standards of
decency within society at large.
Then we looked at the individual’s responsibility in this pursuit.
We indicated that Quran warns against lusty looks at members of the
other sex other than one’s own wife or husband. We also said that this
doesn’t mean that a person doesn’t look at all nor does it mean that
there should be complete separation between males and females. Lusty
looks are to be avoided and the kind of mixing where the basic standard
of behavior and Islamic dress are not observed. The problem is not
having men and women in the same place because men and women both
occupied the mosque of the Prophet (PBUH) and he did not object to it so
long as the rules were respected.
6.17 Modesty and Dress Code
Host: Why does Islam have stipulations regarding the Islamic dress in its moral code?
Jamal Badawi:
The way a Muslim looks at it on the basis of the Quran is that dress
performs more than one function. Those who make this argument seem to
over emphasize two aspects of the function of dress while leaving out
the third. One aspect is that dress protects from different weather
conditions. The second aspect is regarded as one aspect of
beatification or decoration.
What seems to be forgotten is that according to Islam dress has a
moral function. The justification of this is found in the Quran in
(7:26) “O ye Children of Adam! We have bestowed raiment (clothing) upon
you to cover your shame (private parts), as well as to be an adornment
to you. But the raiment of righteousness,- that is the best. Such are
among the Signs of Allah, that they may receive admonition!” First of
all it emphasizes that piety the inner purity of the heart is very
important. On the other hand it shows that dress has a moral function
because it is related to piety. Covering the body is mentioned as well
as covering the moral sins and trying to overcome impurities.
The other aspect is that the verse starts by addressing mankind in
general as it is not addressing Muslims or the believers when it says “O
ye Children of Adam!” This means that the question of the lack of dress
or nudity is an evil that should be eradicated, an evil that does not
only hurt Muslims but ultimately hurts the moral wellbeing of humanity
at large. This is not a matter of replacing the formal aspect of
outwardly compliance of the dress codes with piety, but rather an effort
to have both. If piety is truly in the heart it will show on the
outside.
Host: Many people have the mistaken impression that the
regulation regarding the dress code applies more to the females than to
males how would you clarify this situation?
Jamal Badawi:
There are also Muslims who lack the understanding as to the true
nature of Islam and the insightful comprehension of Islam. Indeed the
protection of moral standards in an ideal Muslim society in preservation
of this purity is a responsibility that doesn’t fall only on the
shoulder of one sex. If we recall in the previous program we sighted
verses from the Quran related to lusty looks in (24:30) “Say to the
believing men that they should lower their gaze and guard their
modesty.” Then in the beginning of the following verse (24:31) it says
“And say to the believing women that they should lower their gaze and
guard their modesty.” This is just one of many incidents in the Quran
where it addresses both males and females at the same time on the same
plane. It is absolutely right when you say that some people mistakenly
think that females have many restrictions and the male can do as he
wishes. We also find that when the Quran praises chastity and high
moral ideals it addresses both males and females.
One of the most impressive citations in the Quran on this issue
appears in (33:35) “For Muslim men and women,- for believing men and
women, for devout men and women, for true men and women, for men and
women who are patient and constant, for men and women who humble
themselves, for men and women who give in Charity, for men and women who
fast (and deny themselves), for men and women who guard their chastity,
and for men and women who engage much in Allah’s praise,- for them has
Allah prepared forgiveness and great reward.” Males and females are
being referred to in each of the virtues which is clear evidence that
the responsibilities are joint.
There may be differences between males and females in the specific
restrictions on each or the extent of coverage of the body. These
differences are not in principle but have to do with the natural
differences between the two sexes.
First of all, there are different classifications of the various acts
as viewed in Islam starting with acts that are required or mandatory,
acts that are commendable, acts that are permissible, acts that are
detestable and finally acts that are forbidden. There are acts under
each of these classifications that apply to both males and females and
then there are also specific requirements that are specific to men and
others that specific to women.
For example under required acts both males and females are required to cover the awrah
which is defined as navel to knee for males and for females it is the
whole body except for the face and hands. From the commendable
classification cleanliness, tidiness and modesty are expected of both
males and females. Wearing a turban for a male would be more desirable
and a cloak would be a commendable thing for a female. In the
detestable acts we find vanity and imitation detestable for both males
and females. And finally in the category of forbidden, we find
immolation of the clothing of the other sex is forbidden for both males
and females. There is a prohibition that applies to males which forbids
them from wearing gold or silk.
Host: Could you expand more upon the required area? What does awrah mean?
Jamal Badawi:
Usually when the word awrah is translated to English only a partial meaning is given. One of the common translations of awrah is private parts. Private parts, however, is only one aspect of awrah.
The original Arabic term is a lot more comprehensive. The bare
minimum, that a person should never expose to another person (even those
of the same sex) are the private parts. The Prophet (PBUH) put it very
clearly when he said that a male should not see another male’s private
parts and a female should not see another female’s private parts. The
only exception to this of course is if there is a necessity for saving a
life, treatment, or medical examination. This may sound strange for
people who are used to going into swimming pools and showers with people
who don’t have anything covering their waist. Muslims should leave or
not get involved in this kind of situation. In addition to this the
technical meaning of awrah also includes parts of the body that one should not expose to other people.
The bare minimum for males is to cover the area between the navel and
the knee. There have been different opinions whether the thigh for a
man must or is desirable to be covered. The awrah for a female in Islamic law includes the entire body with the exception of the face and hands. This definition of awrah
could vary depending on the circumstances. For example there are no
restrictions between husband and wife. Between a woman her son,
brother, uncle or father for example the restrictions are less. Thus
the definition of awrah varies depending on circumstances.
Host: When one looks at the fact that awrah for
males is different than for females. Some might argue that there are
more restrictions on the female than on the male or that males are more
attractive than females. How would you respond to this?
Jamal Badawi:
There is no question that females find males attractive. It is just
part of the scheme of creation that there is an attraction between
opposite sexes so that they can get married and raise a family and
perpetuates human kind. In fact in one of the sayings of Prophet
Muhammad (PBUH) he said that even if a man comes from the far east and a
woman comes from the far west (from totally different cultures) there
can still be mutual attraction between both of them.
On the other hand it is unreasonable to say that men and women are
100% equal even in terms of physiological and physical structure.
Comparatively speaking a woman is definitely relatively more attractive
than men. My favorite example of this is that if a male meets the
minimum requirements of covering from the navel to the knee where the
wait up is exposed one can not argue that it is the same if a female did
not have any cover from the waist up. It is obvious that God created
women with more beauty and attraction comparatively speaking.
Many times when the question of fairness is raised the perspective
for where these instructions came from is not clear especially in the
minds of non-Muslims. Some people think that these are codes imposed by
religious leaders, jurists or by the Prophet (PBUH) himself. What is
forgotten is that the dress code in Islam is not a matter that people
came up with but it is actually based on the revelation itself, the
Quran, and the sayings of the Prophet. The sayings of the Prophet are
not his own ideas as the Quran indicates that he speaks what is revealed
to him. A committed Muslim woman would never follow the dress code of
Islam simply because of social pressure or because someone imposed it on
her (in an ideal situation). It is rather done with a sense of
commitment, manifestation of the belief in God, trust in the validity of
His teachings and instructions which is for the good of all. When a
woman follows the dress code she is obeying God rather than her husband
or anybody else for that matter.
Throughout my travels in North America I have received complaints
from ladies whose husbands want them to uncover which is a strange
attitude on the parts of some males. It boils down to the question of
trust in God and in acceptance of His rules rather than the rules of any
human beings. Since God is neither male nor female we can not say that
He is bias by having more or less restrictions on one or the other of
the sexes. This is a matter of His eternal wisdom that requires certain
things for the benefit and morality of the entire society.
Host: Are these requirements applicable at all times? Are there some occasions or circumstances where there are exceptions?
Jamal Badawi:
This is perhaps another misunderstanding that some people may have
that a Muslim woman must cover or observe it in the privacy of her own
home. When a woman is alone or when there are no forbidden males she is
free to wear whatever she likes. Second, with her husband (if they are
alone) she is free to wear anything. Islam encourages a woman to
beautify herself for her husband and the man to beautify himself for his
wife. There is no restriction for a woman when she is with her
husband. In addition to this there are categories where the dress code
is relaxed. For example when a woman is in the presence of her mahram,
who are men who do not qualify to marry her she doesn’t have to cover
fully as long as she is covered with some degree of modesty. She
doesn’t have to cover her hair, arms, legs or neck for example.
Host: What are the categories of exemptions? And why are they exempted?
Jamal Badawi:
These exceptions are listed in (24:31) “And say to the believing
women that they should lower their gaze and guard their modesty; that
they should not display their beauty and ornaments except what (must
ordinarily) appear thereof; that they should draw their veils over their
bosoms and not display their beauty except to their husbands, their
fathers, their husband's fathers, their sons, their husbands' sons,
their brothers or their brothers' sons, or their sisters' sons, or their
women, or the slaves whom their right hands possess, or male servants
free of physical needs, or small children who have no sense of the shame
of sex; and that they should not strike their feet in order to draw
attention to their hidden ornaments. And O ye Believers! turn ye all
together towards Allah, that ye may attain Bliss.”
First of all, there are no restrictions with one’s own spouse. The
second category is people that a woman could never marry even if she is
unmarried which include her father, son, brother and nephew. This set
of people are exempt because after all it is a natural instinct that God
has put in human kind that one doesn’t look with lust to these
categories (mother, sister or daughter) unless the person is really
sick.
There is also the exception for other women. This doesn’t mean that a
woman can uncover herself completely but that the rules are relaxed in
regards to covering the hair, arms or legs. There are differences of
opinion as to whether these other women must be Muslim or if they can
also be non-Muslim. The reasonable explanation from my humble
understanding is that the rule is relaxed when in the presence of any
other women. In return for observing the strict dress when one goes out
there is complete relaxation in the privacy of one’s home.
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