Proper Control of a Natural Desire
Commentary by Sayyid Qutb

In the name of God, the Merciful, the Beneficent

Tell believing men to lower their gaze and to be mindful of
their chastity. This is most conducive to their purity. God
is certainly aware of all that they do.

And tell believing women to lower their gaze and to be
mindful of their chastity, and not to display their charms
except what may ordinarily appear thereof. Let them draw
their head-coverings over their bosoms and not display
their charms to any but their husbands, or their fathers,
or their husbands’ fathers, or their sons, or their
husbands’ sons, or their brothers, or their brothers’ son,
or their sisters’ sons, or their womenfolk, or those whom
they rightfully possess, or such male attendants as are
free of physical desire, or children that are as yet
unaware of women’s nakedness. Let them not swing their legs
in walking so as to draw attention to their hidden charms.
Believers, turn to God in repentance, so that you may
achieve success. (Light, Al-Noor: 24: 30-31)

These two verses represent one of the ways Islam uses for
achieving its goal of establishing a clean human society.
It aims to prevent uncontrollable excitement of the sexual
urge. Islam wants the natural sexual urge, of both men and
women, to remain healthy, maintaining its natural strength
and to satisfy it in the proper, clean manner.

In a certain period of time, an idea was promoted that easy
mixing between the two sexes, playful conversation and
revealing physical attractions help to provide a relaxed
social atmosphere, with no rigid inhibitions. It was said
that this is necessary as preventive measure against
arbitrary suppression of natural desires and psychological
complexes and disorders. It reduces the pressure of the
sexual urge and prevents an uncontrollable explosion, etc.

Such ideas were promoted as a result of the advancement of
theories that aimed to deprive man of his distinctive
characteristics that separate the human race from animals,
and to put man at the same level as animals. The most
important of these theories was Freud’s. But all this was
no more than theoretical assumptions. I have seen with my
own eyes, in one permissive society that has abandoned all
social, moral and religious restrictions, solid evidence to
undermine its very foundation. I have seen in a country
that does not place a single restriction on exposing the
human body or on sexual relations, in all forms and types,
that such freedom in no way refines or controls the sexual
urge. On the contrary, it led to an insatiable quest for
sexual pleasures. I also saw much of the psychological
problems and disorders which were claimed to be triggered
only by deprivation and isolation from the other sex. They
were on the increase, as were all types of sexual
perversion. And all this was a direct result of free,
unrestrained mixing between the two sexes, total
permissiveness, exposure of much of the human body in the
street, seductive gestures, suggestive glances, etc. This
is not the place for recording such scenes in detail, but I
only have to say that all this indicates the need to revise
those theories, which are disproved by what prevails in
society.

Attraction to the other sex is both natural and profound,
because God has made it the means by which human life
continues and man can fulfill his task on earth. It is a
permanent attraction that subsides for a while and then
regains strength. To stir it at all times is bound to keep
it on the boil. Thus, it requires physical satisfaction. If
this does not take place, tension will rise and man finds
himself in a sort of permanent torture. Excitement takes
place through a look, a move, a smile, a joke and even a
tone in one’s speech. The best safeguard is to reduce such
excitement so that the mutual attraction between man and
woman remains within its natural limits, and finds its
satisfaction in the proper and natural way. This is the
line Islam prefers, coupled with a refinement of human
nature and the provision of different concerns that take up
considerable human energy. Thus, physical satisfaction of
the sexual desire is not the only outlet for such energy.
The two verses we are discussing today and next week give
us some examples of how Islam helps to reduce chances of
excitement and sin: “Tell believing men to lower their gaze
and to be mindful of their chastity. This is most conducive
to their purity. God is certainly aware of all that they
do.” Lowering their gaze is an act of refining men’s
manners. It represents an attempt to rise above the desire
to look at women’s physical charms. As such, it is a
practical step to ensure that the first window of
temptation is shut. Minding their chastity is the natural
result of lowering their gaze. It is indeed the second step
that comes after strengthening one’s will and rising above
the natural urge right at the beginning. Hence, the two are
stated in the same verse as a cause and effect, or as two
consecutive steps both in personal conscience and in
reality.

“This is most conducive to their purity.” It ensures that
their feelings remain pure, unaffected by licentious desire
and promiscuous action. Thus, feelings retain their noble
human standards, and do not sink into animal levels. This
protects honor, integrity and sanctities within the
community. Besides, it is God who lays down such preventive
measures, fully aware as He certainly is of people’s
psychology, natural instincts, thoughts and motives: “God
is certainly aware of all that they do.”

“And tell believing women to lower their gaze and to be
mindful of their chastity.” They must not show their hungry
or seductive looks at men to arouse their desires. Nor are
they permitted any sexual behavior other than what is
lawful and clean, satisfying the natural desire in healthy
and pure environment. Thus, children that are born as a
result will have nothing to be ashamed of when they have to
face society and play their roles in it.

“And not to display their charms except what may ordinarily
appear thereof.” The Arabic term translated here as
“charms” has wider connotations than natural beauty. It
includes adornments women add to look more attractive. Such
adornments are lawful for women to use, because they
satisfy a natural female tendency that makes women always
want to look beautiful and attractive. Such adornments
differ from one time to another, but whatever form they
take, they are meant to satisfy the same natural motive of
appearing more beautiful and displaying charms before men.

Since this is a natural tendency, Islam does not suppress
it; it brings it under control so that a woman displays her
charms before one man, who is her life spouse who sees her
as no one else does. In addition, her close relatives who
may not be married to her may see some of her charms as
well, because their desires are not excited as a result,
considering their close relation. However, the charms or
adornment that appears in a woman’s face and hands is
permissible to see. The Prophet said to Asmaa bint Abu
Bakr, his sister-in-law: “Asmaa! When a woman attains
puberty, nothing should be seen of her except this (and he
pointed to the face and hands).” (Related by Abu Dawood)

We will continue our discussion of this verse next week,
God willing.



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