WomenFamily > Women must not show their femininity in their social interactions,
Women must not show their femininity in their social interactions,
When we study the religious rulings, which are related to the woman's
movement in the public reality and the femininity aspect of her
personality, we notice that Islam did not prevent the woman from enjoying
her femininity. It encouraged her to live her emotional and physical
elements inside her matrimonial life without any reservations. Similarly,
it also encourages man to enjoy his manhood in his matrimonial life.
Islam did not permit the woman to use her femininity as an element of her
movement in the public or private relationships in the society.
We also notice that Islam in its jurisprudence structure has imposed
obligations on the woman such as the Hijab, which represents a set of
rules concerning her social interactions, such as:
- Her look when she goes out, whether in her way of dressing or her way
of adorning herself.
- The limits of her movements in mixed societies, in addition to many
other similar rules, which make us understand that Islam forbids the
woman to act in a society according to her feminine nature in order to
show her internal feeling of femininity and to stir up the feelings of
When we study the obligatory rules concerning the woman's movement in
society and what is related to the femininity aspect of her personality,
we notice that she is warned of being the prey of exploitation.
Therefore, the weakness that characterizes her, even if it is due to the
nature of her movement in history and society, may expose her to many
seductive or oppressive pressures. These pressures may be imposed by
arising her tendencies or by intimidating her. The man may exploit her
weakness or she may be affected to some elements that may push her to
deviate. In other words, we may say that: she is the exploited party;
therefore, we have to warn her in order to protect herself.
We also realize that in the state of confusion which exists in society,
warnings are addressed to all persons even those who are rich or who live
in specific circumstances. Such warnings say: "Close your doors… try to
have steel doors. To go out, you have to be armed with so and so…
".Usually, warnings aim at preserving the safety of the warned person,
since he is threatened by many dangers. When man considers the woman as a
weak element and the society deals with her as the main responsible
element for deviation, we have to warn her that: "There is a monster who
wants to rape her being a powerless creature, and she has to protect
herself. This warning does not aim at frightening her, but to inspire her
with strength. So, when we tell her: "You have to revolt against
seduction, be inflexible in front of man's pressure by respecting
yourself, and do not let anybody exploit you", we will be inspiring her
not to give up in the battle of conflict, but to stand up in order to
face strongly the source of danger.
Anyhow, this does not mean that she is a weak person.
When we study this issue beyond its simple aspects, we find that all
political or social systems in the world include many prohibitions, which
are addressed to people in emergency cases as well as in ordinary cases,
in order to provide for them a possible system of public discipline and
facing corruption. Such discipline helps man to become balanced in order
not to give up when things become rough and to prove his strong ability
to face these circumstances.
Moreover, we confirm that Islam does prohibit woman from feeling her
beauty, but it wants her not to show it in a way that attracts others'
feelings. Hence, attracting others' feelings means stirring up their
instincts. This may not be a general rule. We may find many women and men
who maintain their chastity and morals in order to prevent themselves
from being exposed to others' seductions or pressures. We believe that
when society deals with the woman as an object of beauty and not as a
human being, this may stir up others’ instincts in a way that it will be
difficult for both the man and the woman to have control over their
Organizing freedom and the Islamic line
We have to understand that when Islam wants to establish its moral and
social codes in society, it acts on providing for this aim a realistic
background that makes the movement of morals in people's life applicable
in their behavior. In order to reach this end, we ought to create
suitable circumstances and avoid inconvenient ones.
This matter, which we want to raise in this respect, is that every
religion or message has its moral code and social code that determine the
relations between people.
Normally, each moral or social code is subjected to a structure of
boundaries, reservations, and circumstances that may make this code a
realistic matter. Consequently, we cannot deal with matters from an
external emotional aspect and separate them from all meanings, which
constitute all moral or social structure.
Some people may think that in this way the woman will be deprived,
because normally, everyone likes to live his own potentials and feelings.
The scientist likes people to feel the results of his science, the brave
likes to show people his bravery, and the beautiful person likes people
to see his beauty... Maybe, because those people feel these elements in
their personalities, they try to develop them. Perhaps, when we study
anthropology (man's behavior), we notice that man tries to develop the
elements, which represent the profoundness of his personality, according
to people's admiration to these elements. Thus, whenever we feel that
people admire our abilities, we keep on strengthening and developing
them. So, the woman who has a beautiful body, or some femininity or
attractive methods that excite others, may feel herself deprived from her
right of being admired by others if she does not show her femininity in
the society. And, the feeling of deprivation may drive her to disregard
her emotion and kill it.
Some people talk about this issue in a dramatic way. They show that the
Muslim woman, who is prohibited from living her femininity, is inhibited,
oppressed and psychologically confused because of the suppression and
deprivation, which are caused by religious constraints that turn into
social constraints. Therefore, we want to raise a general issue: Does the
essence of man, in all its dimensions, starts from the personal emotions
which he feels in all his tendencies in such a way that will lead us
refuse any kind of human deprivation? Do we understand man's value
according to his interaction with his tendencies or according to the
objective reality in which they positively affect him?
If we want to speak generally about this issue and consider that the
meaning of happiness and sadness is defined by the satisfaction of the
personal tendencies, normally, this will not be limited to the woman's
feminine appearances which show her physical attraction, her femininity
or seduction methods, but it will be extended to the private sexual
feelings. Normally, every man or woman, without regarding traditions and
legislations, has this sexual tendency. Thus, every person works on
satisfying his physical hunger exactly like satisfying his nutritional
hunger. Thus, he can feel the meaning of freedom in satisfying his sexual
hunger as well as in satisfying his nutritional hunger.
In this respect, many people consider that sexual freedom is an
individual value to man exactly like political or economic freedoms. But
we cannot accept this. We have to impose restrictions on man's liberty,
to ensure that his interests are best served. However, every person will
be desperate when he is deprived of any of his freedoms. But if he enjoys
these freedoms without any limitations , they might clash with others'
freedoms and he will end up in losing many of his freedoms in a chaotic
manner. Therefore, one should not seek only to satisfy his tendencies and
certain restraints should be imposed on them.