Society and lifestyle
27 July 2021, Anta
What must be said is that Religion does not prevent a woman from feeling her beauty. But it doesn't want her to use her beauty as a commodity to be displayed to attract others, because attracting others is nothing other than attracting their instinctive impulses.
When we study the legal qualifications concerning the activity of women in the public domain and directly related to the feminine dimension of her personality, we find that Religion has not forbidden her to experience all the sentimental and physical elements of her femininity inside her married life. We can even say that Religion asks the woman to express her femininity, without reservations, within the framework of life, just as it asks the man to express his masculinity within this private sphere. However, it does not allow the woman to express her femininity, as a constituent element of her activity within the framework of public relations, or private, outside the marital sphere.
We also note that, in its legislative structures, the Religion of Islam offers compulsory qualifications for women, such as the veil which is related to qualifications concerning several detailed situations including:
- The way in which the woman leaves her house and this from the point of view of her clothing or that of her finery.
- The question of promiscuity in the field of its activity.
We can speak of other qualifications which lead us to think that Islam does not encourage women to enter society, through their feminine nature, in order to assert themselves as such and to provoke the feelings of others.
By studying the compulsory qualifications concerning the activity of the woman in the social reality and in particular that in relation to the feminine dimension of her personality, we meet some which warn the woman so that she does not fall easily prey to exploitation, a situation that men can cause by playing on the elements of seduction available to femininity. The nature of the weakness experienced by women through their movement in history and in society may expose them to various pressures relating to seduction or the arbitrariness of oppression. It is, so to speak, that the pressure can be exerted by means of the fear or the desire which one arouses in the person whom one wants to exploit. For this reason, the warning may have its basis in the presence of a real or natural danger which would consist in the possibility of the man exploiting female weakness, on the one hand, and in the possibility that on the other hand, it is up to the woman to find herself in agreement with certain elements which could make her deviate from the right path. In other words, we can say that the woman is the exploited part and it is for this reason that we need to warn her so that she seeks to guard against the dangers of such a situation.
It is somewhat comparable to certain situations where, when societies go through periods of disorder or turmoil, one hears warnings addressed to people with fortunes or leading a certain lifestyle saying to them “shut up your mind… Try to get armored doors… If you go out, avoid risky places and be armed with such and such a weapon! ”. The usual reason for the warning is to ensure the safety of the person being warned against the dangers that threaten that person. And when the woman presents herself as the element that the man oppresses and the society treats, when it is a question of a deviation that we want to sanction, as having a share of responsibility greater than that of the man. It is essential, in this case, to warn her by saying to her: “There is a monster which seeks to attack this femininity, or this human being, or this weak creature and this one must be on its guard. Warning addressed to the woman is not intended to scare her, it is rather a means of suggesting to her that she is strong: when you tell her that you must rebel in situations where seduction dominates and that you must be firm in the face of human pressure, by respecting yourself and by refusing to submit to exploitation, we are only encouraging her not to submit on the spot, the struggle, to face with force the source of danger.
But that does not mean that we consecrate the weakness of the woman. There is a whole set of speeches addressed to the man telling him: “Stay away from situations where seduction dominates. Stay away from situations which can lead you towards deviation!”
When we seek to study this question outside narrow and limited spheres, we find that all the legislations of the world know the formulas of prohibitions and of warnings which one addresses to the citizens in the urgent or normal cases to ensure the maintenance discipline and the establishment of order in the event of disturbances and tremors. This constitutes a kind of help that is provided to man, in difficult times, so that he does not submit to weakness and so that he asserts the elements of resistance and firmness in his personality against difficulties.
What must be said is that Islam does not prevent a woman from feeling her beauty. But it doesn't want her to use her beauty as a commodity to be displayed to attract others, because attracting others is nothing other than attracting their instinctive impulses. This may not be a general rule, as one can find many women who protect their chastity and moral values from all harm by avoiding recourse to seduction and by not falling under the tutelage of pressure from other. One can also find many men who act in a similar way. In any case, we believe that the use of beauty as a human value experienced by women in society, or experienced by society in its way of considering women and in its way of behaving towards women. She creates a psychological climate capable of exciting the instinctive side which becomes difficult to tame without great suffering being experienced by all parties.
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