Sexual Ethics in Islam and in the Western World
Concluding Remarks
Strange that Bertrand Russell deemed it fit to emphasize the need for love in the serious sense almost in a moralist vein! His proposed new sexual freedom has not been fully clarified. For, he adjudged chastity and virtue to be dispensable for all sexual purposes. He construed marriage to be in no way obstructive to free sexual love.
He implicitly recommended free sexual relations even with persons other
than legal spouses, provided legitimacy of conception is ensured. In
short, he approved of all kinds of non - violent and harmless sexual
relations. All these he advocated seemingly because he found no reason
to uphold conventional sexual morality, except for comparing and
coordinating one's private and public interests.
With his extreme thinking, as indicated above, Bertrand Russell could
not have been expected to project any correct image of morals, which
would seek to regulate human sexuality, in order to nurture it on the
basis of tender feelings of love and affection. In any case, it is very
clear that Bertrand Russell and others like him have sought to introduce
a kind of communal sexuality. Societies where free sexual love prevails
can hardly promote any genuine love.
At any rate, in the permissive societies, love would not come to mean
the same as interpreted by philosophers of old. We may recall that love
has been represented as the zenith of one's life and of one's enthusiasm
for living a teacher, trainer, inspirer and a catalyst. In fact, people
who spend their entire lives without the benefit of love remain
unfortunate enough not to deserve to be human.
In the above context, two essential points are notable. The first one
concerns the position that love, from the points of view of quality and
purpose, is distinct from animal concupiscence and sexual lust.
Moreover, it belongs to the realm of spirituality, which aspect is
incompatible with the principles of materialism. Yet, it is accept able
for one who ponders over spiritual matters even in what would appear to
be a materialistic perspective. This much is admitted by Bertrand
Russell himself when he says that "love is something far more than
desire for sexual intercourse" [^1]
Furthermore, Bertrand Russell recognizes love and (ironically enough)
sexual morality when he says:
Love has its own proper ideals and its own intrinsic moral standards.
These are obscure both in Christian teaching and in the indiscriminate
revolt against all sexual morality which has sprung up among
considerable sections of the young generations.[^2]
The second point elaborates on the spiritual aspect of love.
Spirituality of love is evidenced in two stages. At the outset, it is
indicated by a state of love in which emotional restiveness and
intensity develops in the absence of the beloved. Subsequently, it
manifests itself in sustained agitation of individual spirit. This leads
to intellectual concentration and to prevalence of chastity and virtue
in the spirit of the lover, so that occasionally geniuses are produced.
In either case, human spirit undergoes great changes.
However the aforementioned great transformations of human spirit are
possible only in a situation where lovers remain separated and/or their
love remains unrequited. No sublime achievements are likely in a
situation where lovers do not miss each other. At any rate, in the
latter case, even passionate love may not reach the very height of its
intensity of which it is intrinsically capable, towards achieving the
significant qualities noted by philosophers.
When a person becomes capable of manifesting great love from within
himself or herself, then, the spirit becomes agitated and seeks rest in
the person or in the image of the beloved.
The image may be construed even beyond its real counterpart. Thus,
eventually, the former assumes greater significance to its accustomed
lover than that of the real person of the distant beloved.
Where lovers remain united, mutual affection and kindness, as well as
sincerity and repose, may be evidenced by them. A soundly endeavouring
married couple will take the vicissitudes of life in their stride. Their
combined abilities to do so can well be enhanced by their spiritual or
intellectual compatibility, too. At the same time, they should be able
to keep up their moral integrity, if their society is corrupt and
polluted. In other words, they should not be tempted by any prospects of
free sexual love offered by their society.
Spouses who are able to continually uphold chastity and virtue do so
primarily by confining their sexual enjoyments to their conjugal rights.
Then in old age when sexual passions subside, they can keep up their
mutual affection through carefully nurtured and established chaste and
virtuous companionship. Couples bound by sexual interests alone cannot
be expected to evolve a well-integrated family living pattern and a
lasting companionship.
A wife's entitlement to alimony and to practically sharing her
husband's wealth represent the most significant economic and financial
provisions instituted for marriage and family living. These are in
consideration of the exclusiveness of the spouses' conjugal
relationship. The genuine interaction between a couple, which is
anticipated in marriage and family living, is envisaged in terms of
their individual and collective endeavours as well as in the broader
context of appropriately maintaining their social environment.
Mutual affection and sincerity, as well as humane compassion and
tenderness, are highly desirable attributes in married couples, in the
context of their mutual and social interactions. These are often in
evidence in societies governed by Islamic moral and legal checks and
balances. In the others, such as those in the West, these qualities are
seldom noticeable.
In the case of separated lovers, the afflicted individual spirits are
likely to become all the more sensitive and poignant. They soar and
delve, as well as keep attracting and getting attracted. In the other
case of united lovers, who evidence mutually affectionate enjoyment and
deep sincerity, their marital union itself will be capable of producing
significant attainments. One may be rather sceptical about the former.
However, with regard to the latter, one is more likely to agree.
The Divine creation of the female counterpart of man emphasized their
companionship and mutual affection. This is made clear in the Glorious
Qur'an, as follows:
وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً
“And one of His signs is that He created mates for you from
yourselves that you may find rest in them, and He put between you love
and compassion,”(Sura ar-Rum, 30:21)
The above passage contains two keywords, which are indicative of the
Divine intention in creating the human pair. These keywords are:
(meaning cordiality of love and graciousness). Their significance is
very clear that God not merely created woman as mate for man, but
indicated also that the pairing had envisaged inculcation of the
abovementioned humane qualities.
Needless to add that the above humane qualities are indeed far
different from those of human sensuality, or libido, as interpreted by
some modernistic societies.
Mowlavi (Rumi as popularly known in the West) reflected the above point
in his stanza mentioned below:-
زين للناس حق آراسته است
زآنچه حق آراست كی تانندرست
چون پی يسكن اليهاش آفريد
كی تواند آدم از حوا بريد
آچنين خاصيتی در آدمی است
مهر ، حيوان را كم است ، آن از كمی است
مهر و رقت وصف انسانی بود
خشم و شهوت وصف حيوانی بود
The World owes to God its loveliness,
That which He forms retains its exquisiteness,
Since He made it as Man's abode,
How Adam's love for Eve can erode?
That is how it is with Mankind
Humane love is ordained not for animal-kind
For, pure love and compassion are to Mankind
What aggravation and lust are to animal-kind
According to Will Durant, love attains perfection when it is sustained
through old age. Then, it will provide cushioning effect during the
loneliness of senility and approaching death. His view confirms the fact
that love extends far beyond libido, in that anyone relying on the
latter does so in vain and rather superficially on the basis of the
sexual instinct alone.
In fact, Will Durant believed that the spirit of love could survive
beyond the last trace of human physiological fitness. In senility,
loving hearts retain their fresh spiritual excellence, while emotional
needs of the body are perfectly fulfilled on a continuing basis.
To sum up, love assumes significance when its intrinsically humane
qualities are nurtured and evidenced. Any separation of lovers
accentuates, rather than falsifies, this position. Full blossoming of
love is attained with chastity and rectitude on the part of lovers.
Genuine love is unlikely to flourish in sexually and secularly
permissive societies. They do not provide the necessary conditions for
promoting the same, even in any romantic or poetic contexts. An average
married couple in modernistic societies lacks an overall perspective,
such as that of Islam, so that they remain unable to attain a deeply
unifying and sincere love relationship.
[^1]: Bertrand Russell: Marriage and Morals, George Allen & Unwin Ltd., London. Paperbacks Ed. 1976, p. 83.
[^2]: Bertrand Russell: Marriage and Morals, George Allen & Unwin Ltd., London. Paperbacks Ed. 1976, p. 86-87.