WOMEN AND MODESTY IN ISLAM

WOMEN AND MODESTY IN ISLAM

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Modesty

Modesty is a virtue which Islam demands of Muslim men and women. The most powerful verses commanding the believers to be modest occur in Surah al-Nur and begin with the words:

"Say to the believing men that they should lower their gaze and guard their modesty; that will make for greater purity for them: and Allah is well aware of what they do." [Noble Quran 24:30]

The rule of modesty is equally applicable to men and women. A brazen stare by a man at a woman or another man is a breach of correct behavior. The rule is meant not only to guard women, but is also meant to guard the spiritual good of men. Looking at the sexual anarchy that prevails in many parts of the world, and which Islam came to check, the need for modesty both in men and women is abundantly clear. However it is on account of the difference between men and women in nature, temperament, and social life, that a greater amount of veiling is required for women than for men, especially in the matter of dress. A complete code of modesty is laid down in the Quran as follows:

"And say to the believing women that they should lower their gaze and guard their modesty; and 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 save to their husbands, or their fathers or their husbands' fathers, or their sons or their husbands' sons, or 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 desire, or small children who have no sense of sex; and that they should not stamp their feet in order to draw attention to their hidden ornaments. And O believers! Turn all together towards Allah, that you may attain bliss." [Noble Quran 24:31]

A key term in the above verse is Zinat. It means both natural beauty and artificial ornaments. The word as used in the above verse seems to include both meanings. Women are asked not to make a display of their figures, not to wear tight clothing that reveals their shapeliness, nor to appear in such dress except to:

their husbands,

their relatives living in the same house with whom a certain amount of informality is permissible,

their women, that is, in the strict sense, their maid-servants who are constantly in attendance on them, but in a more liberal sense, all believing women,

old or infirm men-servants, and

infants or small children who have not yet got a sense of sex.

 While Muslim men are required to cover the body between the navel and the knee, every Muslim woman is asked to cover her whole body excluding the face and hands from all men except her husband. The following traditions of the Prophet (peace and blessings be upon him) give us further guidance in the matter: 

"It is not lawful for any woman who believes in Allah and the Last Day that she should uncover her hand more than this" and then he placed his hand on his wrist joint. "When a woman reaches puberty no part of her body should remain uncovered except her face and the hand up to the wrist joint."
Ayshah reports that once she appeared dressed up in nice clothes in front of her nephew, 'Abdullah ibn al-Tufail. The Prophet (peace and blessings be upon him) did not approve of it. "I said, 'O Apostle of Allah, he is my nephew.' The Prophet replied, 'When a woman reaches puberty it is not lawful for her to uncover any part of her body except the face and this and then he put his hand on the wrist joint as to leave only a little space between the place he gripped and the palm."

Asma', the sister of Ayshah and daughter of Abu Bakr, came before the Prophet in a thin dress that showed her body. The Prophet turned his eyes away and said, "O Asma'! When a woman reaches puberty, it is not lawful that any part of her body be seen, except this and this" - and then he pointed to his face and the palms of his hands.

Hafsah, daughter of 'Abdur-Rahman, once came before Ayshah wearing a thin shawl over her head and shoulders. Ayshah tore it up and put a thick shawl over her. The Messenger of Allah also said, "Allah has cursed those women who wear clothes yet still remain naked." The khalifah, 'Umar, once said, "Do not clothe your women in clothes that are tight-fitting and reveal the shapeliness of the body."

The above-mentioned traditions make it explicitly clear that the dress of Muslim women must cover the whole body, except for the face and hands, whether in the house or outside, even with her nearest relatives. She must not expose her body to anybody except her husband, and must not wear a dress that shows the curves of her body.

Some scholars, like Muhammad Nasiruddin al-Albani, are of the opinion that, because modern times are particularly full of fitnah (mischief), women should go as far as to cover their faces because even the face may attract sexual glances from men.
Sheikh al-Albani says,
 "We admit that the face is not one of the parts of the body to be covered, but it is not permissible for us to hold to this taking into consideration the corruption of the modern age and the need to stop the means for further corruption."

It is respectfully submitted, however, that in the light of the Prophetic traditions it suffices to cover the body, leaving out the face and hands up to the wrist joints, since this is the specified Islamic covering and it may sometimes be essential for a woman to go about her lawful engagements with her face uncovered.

However if a woman prefers to put on the veil (burqah), she should not be discouraged as this may be a sign of piety and God-consciousness (Taqwah). The rules on dress are slightly relaxed when a woman reaches old age and her sexual attractions have faded. The Quran says:

"Such elderly women as are past the prospect of marriage, there is no blame on them if they lay aside their (outer) garments, provided they make not a wanton display of their beauty; but it is best for them to be modest and Allah is the One who sees and knows all things." [Noble Quran 24:60]

However, if a woman is old but still has sexual desires, it is not lawful for her to take off her over- garments. Women at whom people are not possibly going to cast sexual glances but rather look at with respect and veneration are entitled to make use of the relaxation and go about in their houses without wearing an over-garment.

Lowering the Eyes

Islam requires its male and female adherents to avoid illicit sexual relations at all costs. Because the desire to have sexual relationships originates with the look that one person gives another, Islam prohibits a person from casting amorous glances towards another. This is the principle of ghadd al-basar (lowering the eyes). Since it is impossible for people to have their eyes fixed constantly to the ground and inconceivable that a man will never see a woman or a woman will never see a man, Islam absolves from blame the first chance look, but prohibits one from casting a second look or continuing to stare at a face which one finds attractive at first sight.

The following traditions of the Prophet (peace and blessings be upon him) offer us guidance in this regard: Jarir says,
"I asked the Prophet what I should do if I happened to cast a look (at a woman) by chance. The Prophet replied, 'Turn your eyes away.'"

According to Buraidah, the Prophet told the future fourth khalifah, 'Ali, not to cast a second look, for the first look was pardonable but the second was prohibited.

However, there are certain circumstances in which it is permissible for a man to look at another woman. Such circumstances may arise when a woman is obliged to be treated by a male doctor, or has to appear before a judge as a witness, or when a woman is trapped inside a burning house, or is drowning, or when a woman's life or honor is in danger. In such cases, even the prohibited parts of the body of the woman may be seen or touched, and it is not only lawful but obligatory on a man to rescue her from danger, whatever physical contact it may entail. What is required by Islam in such a situation is that as far as possible the man should keep his intentions pure. But if in spite of that his emotions are a little excited naturally, it is not blameworthy for him to have looked at such a woman, since having contact with her body was not intentional but was necessitated by circumstances, and it is not possible for a man to suppress his natural urges completely.

The Shari'ah also allows a man to look at a woman with the object of reaching a decision about whether he should marry her or not.
The following traditions explain the matter further: Mughirah ibn Shu'bah says,

"I sent a message to a woman asking for her hand. The Prophet (peace and blessings be upon him) said to me, 'Have a look at her for that will enhance love and mutual regard between you.' "

It is thus clear that no man is prohibited from having a look at a woman as such, but that the real idea behind the prohibition is to prevent the evil of illicit intercourse. Therefore what the Prophet has prohibited is only such casting of the eyes as is not essential, as does not serve any social purpose, and as is loaded with sexual motives. This command applies to both Muslim men and Muslim women and is not confined to only one sex.

Maulana Abu'l-A'la Maududi has made a fine psychological distinction, however, between women looking at men and men looking at women. The man, he says,
"...is by nature aggressive. If a thing appeals to him, he is urged from within to acquire it. On the other hand, the woman's nature is one of inhibition and escape. Unless her nature is totally corrupted, she can never become so aggressive, bold, and fearless, as to make the first advances towards the male who has attracted her. 
 In view of this distinction, the Legislator (the Prophet) does not regard a woman's looking at other men to be as harmful as a man's looking at other women. In several traditions it has been reported that the Prophet (peace and blessings be upon him) let Ayshah see a performance given by negroes on the occasion of the 'Id. This shows that there is no absolute prohibition on women looking at other men. What is prohibited is for women to sit in the same gathering together with men and stare at them, or look at them in a manner which may lead to evil results."

The Prophet (peace and blessings be upon him) told Fatimah, daughter of Qais, to pass her 'iddah (waiting term), in the house of Ibn Maktum, the same blind Companion from whom Umm Salamah had been instructed to observe purdah. Qadi Abu Bakr ibn al-'Arabi has related in his Ahkam al- Quran that Fatimah, daughter of Qais, wanted to pass her waiting term in the house of Umm Sharik. The Prophet did not approve of this for the reason that the house was visited by many people. Therefore he told her to stay in the house of Ibn Maktum who was blind, where she could stay without observing purdah.
This shows that the real object of the Prophet was to reduce the chances of any mischief occurring. That is why the lady was not allowed to stay in a house where the chances of possible mischief were greater but allowed to stay in a house where they were less. On the other hand, where there was no such need, women were prohibited from sitting in the same place face to face with other men.
The real object of ghadd al-basar (lowering the eyes) is to stop people with evil intentions from casting lewd looks at others. It is common knowledge that a person turns their eyes towards another person innocently in the beginning. If the latter is attractive, the former may go on casting glances and thus drift towards the precipice of sexual attraction and ultimately fornication or adultery.
Islam encourages regulated love in order to build up happy family lives since it is healthy families that provide the blocks to construct a healthy society; but it abhors promiscuity which ruins people's family lives and seriously damages people through the ultimate disaster of illicit sexual relationships developing between its adherents.
Islam blocks the path that finally leads to active temptation by prohibiting the casting of looks by one person at another except when they do so by chance.

Social Behavior

The Shari'ah has placed restrictions on men meeting strange women privately. Similarly no man other than her husband is allowed to touch any part of a woman's body. The following traditions of the Prophet (peace and blessings be upon him) are worth noting in this connection:

"Beware that you do not call on women who are alone," said the Messenger of Allah. One of the Companions asked, "O Messenger of Allah, what about the younger or the elder brother of the husband?" The Prophet replied, "He is death." [Tirmidhi, Bukhari and Muslim]

"Do not call on women in the absence of their husbands, because Satan might be circulating in any of you like blood." [Tirmidhi]

According to 'Amr ibn al-'As, the Prophet forbade men to call on women without the permission of their husbands. [Tirmidhi]

"From this day no man is allowed to call on a woman in the absence of her husband unless he is accompanied by one or two other men." [Tirmidhi]

The Prophet said,
"The one who touches the hand of a woman without having a lawful relationship with her, will have an ember placed on his palm on the Day of Judgment." [Takmalah, Fath al-Qadir]

Ayshah says that the Prophet accepted the oath of allegiance from women only verbally, without taking their hands into his own hand. He never touched the hand of a woman who was not married to him (Bukhari). Umaimah, daughter of Ruqaiqah, said that she went to the Prophet in the company of some other women to take the oath of allegiance. He made them promise that they would abstain from idolatry, stealing, adultery, slander, and disobedience to the Prophet. When they had taken the oath, they requested that he take their hands as a mark of allegiance.

The Prophet said,
 "I do not take the hands of women. Verbal affirmation is enough." [Nasa'i and Ibn Majah]

According to Maulana Maududi these commandments apply in respect of young women. He says, "It is lawful to sit with women of advanced age in privacy and touching them is also not prohibited.

It has been reported that Sayyiduna Abu Bakr used to visit the clan where he had been suckled and shook hands with the old women. 

It has been reported that Sayyidina 'Abdullah ibn Zubair used to have his feet and head pressed gently for relief by an old woman. This distinction between old and young women itself shows that the real object is to prevent such mixing of the sexes as may lead to evil results."

It is most unfortunate, however, that in spite of this guidance from the Prophet (peace and blessings be upon him) many Muslims have adopted the Western system of shaking hands with women, using these traditions in respect of old women as a justification. This is clearly an unreasonable extension of the permission. It is, therefore, submitted that the Muslims the world over, and 'ulama in particular, must pause to reflect and stop this un-Islamic practice which has crept into our society. There cannot be a better form of greeting than uttering 'as-salamu 'alaikum ' (peace be upon you) and greeting back with 'wa alaikum as-salam '(and peace be upon you too).

The Shari'ah wants people to live in their houses in peace and privacy. It therefore commands a Muslim, when visiting friends, relatives or strangers not to enter their houses without seeking their permission. The Quran particularly forbids him to enter their houses without alerting the women of the house so that he does not surprise them in a condition in which he would not normally see them. However, children do not have to seek such permission until they reach the age of puberty and sexual awareness stirs in them:

"When your children attain puberty, they should ask for leave before entering the house, just as their elders asked it before them..." [Noble Quran 24:59]

The Noble Quran also gives categories of people who should not enter anybody else's house without permission:

"O believers! Do not enter houses other than your own until you have taken permission; and when you enter a house, greet the people therein with salutation." [Noble Quran 24:27]

At the beginning of Islam, the Arabs could not grasp the real significance of these commands. Therefore they used to peep into houses from the outside. Once when the Prophet (peace and blessings be upon him) was in his room, a person peeped through the lattice. The Prophet said:

"If I had known that you were peeping, I would have poked something into your eye. The command to ask permission has been given to safeguard people against the evil look." (Bukhari)

 Then the Prophet publicly announced: "If a person peeps into somebody else's house without permission the people of the house will be justified if they injure his eye." [Muslim]
No matter how urgent the need is, no-one is allowed to enter anyone else's house without permission. The Quran says:

"...and when you ask women for an article, ask for it from behind a curtain; this is a purer way for your hearts and theirs." [Noble Quran 33:53]

These restrictions also apply to household servants. Once Bilal or Anas asked Fatimah, the daughter of the Prophet, to hand him her child. She handed it to him by stretching her hand from behind a curtain. It is noteworthy that both these men were the personal attendants of the Prophet (peace and blessings be upon him) and he used to affectionately address them as "Ya Bunayya" (O my son).

The real purpose behind those restrictions is to safeguard men and women against evil inclinations. By keeping a safe distance between them, the Shari'ah ensures that they do not grow too familiar and free with one another which may make them drift towards sexual intimacy.