Defence of Chastity

33 CHASTITY (Hazrat Mirza Ghulam Ahmad) The moral qualities that the true Creator has appointed for the discarding of evil are known by four names in Arabic which has a specific name for all human concepts, behaviours and morals. The first of these mOral qualities is called Ihsan, that is to say, chastity. This expression connotes the virtue that is related to the faculty of procreation of men and women. Those men and women would be called chaste who refrain altogether from illicit sex and all approaches to it, the consequence of which is disgrace and humiliation for both parties in this world, and chastisement in the hereafter, and dishonour and grave harm for those related to them. For instance, if a person is guilty of an approach towards the wife of another which, though it does not proceed as far as adultery, yet amounts to its preliminaries, it would become incumbent upon the self-respecting husband of the woman to divorce her on account of her willingness to tolerate such an approach. Her children would also be sadly afflicted. The husband would have to endure all this injury on account of the misconduct of a villain. It should be remembered that the moral quality of chastity would come into play when a person who possesses the capacity for the compassing of this particular vice restrains himself from indulging in it. If he does not possess that capacity, because he is a minor or is impotent or is a eunuch or has arrived at extreme old age, we cannot give him credit for the moral quality of chastity. He has a natural condition of chastity but, as we have repeatedly pointed out, natural conditions cannot be described as moral qualities. They become moral qualities’when they are exercised or become capable of being exercised on their proper occasions, under the control of reason. Therefore, minors and impotent ones and those who deprive themselves in some way of sexual capacity cannot be given credit for this moral quality, though apparently they would be leading chaste lives. In all such cases their chastity would only be a natual condition. As this vice and its preliminaries can be practised by both men and women, the Holy Book of God sets forth directions for both men and women in this context. It says: 34 REVIEW OF RELIGIONS ‘ Direct the believing men to restrain their eyes from looking at women outside the prohibited degrees so openly as to be sexually excited by them, and to cultivate the habit of guarding their looks. They should safeguard all their senses. For instance, they should not listen-to the’ singing or beguiling voices of women outside the prohibited degrees nor should they listen to descriptions of their • beauty. This is a good way of preserving the purity of their looks and hearts. In the same way direct believing women that they should restrain the’ir eyes from looking at men outside the prohibited degrees and should safeguard their ears against listening to the passionate voices of such men. They should cover up their beauty and should not disclose it to anyone outside the prohibited degrees. They should draw their head-coverings across their bosoms and should thus cover up their heads and ears and temples. They should not strike their feet on the ground like dancers. These’ are directions which can safeguard against moral stumbling. (24:31-32). The second method is to turn to God Almighty and to supplicate Him to be safeguarded against stumbling and slipping. Another direction is: Approach not adultery (17:33). This means that one should avoid all occasions that might incite one’s mind in that direction, and should eschew all the paths that might lead to this vice. He who indulges in this vice carries his viciousness to the extreme. The way of adultery is an evil way as it obstructs one’s progress towards the goal and is extremely harmful to the achievement of the purpose of life. Those who find no means of marriage should keep themselves chaste through the adoption of other means (24:34); for instance, through fasting or dieting or exercise. . People sometimes adopt celibacy or submit to castration and take up monasticism. God has not prescribed monasticism and that is why those who adopt it prove unable to conform to its discipline (5 7:28). This is an indication that if celibacy and monasticism had been imposed by the Divine, everyone would have had to adopt this discipline, in which case the human race would have come to an end long ago. Also, if chastity had to be preserved through castration or any other such device, it would REVIEW OF RELIGIONS 35 amount to criticism of the Divine Who has bestowed this capacity upon man. Besides merit depends upon restraining the exercise of a capacity on an improper occasion, through fear of God, and thus acquiring double benefit through its proper exercise. By destroying the capacity a person would deprive himself of both benefits. Merit depends upon the possession of the capacity and its proper regulation. What merit would a person acquire who has lost that capacity and has become like a child? Does a child deserve merit because of his chastity? FIVE REMEDIES AGAINST UNCHASTITY . In these verses God Almighty has not only set forth excellent teaching for acquiring the quality of chastity but has furnished man with five remedies against un-chastity. These are to restrain one’s eyes from gazing on those who are outside the prohibited degrees; to restrain one’s ears from listening to their voices and to descriptions of their good looks; to avoid occasions which might furnish incitement towards this vice; and to control oneself during the period of celibacy through fasting, dieting etc. We can confidently claim that this’excellent teaching with all its devices that is set forth in the Holy Quran is peculiar to Islam. It should be kept in mind that as the natural condition of man, which is the source of his passions, is such that he cannot depart from it without a complete change in himself, his passions are bound to be roused, or in other words put in peril, when they are confronted with the occasion and opportunity for indulging in this vice. Therefore, God Almighty has not instructed us that we might freely gaze at women outside the prohibited degrees and might contemplate their beauty and observe all their movements iri dancing etc. but that we should do so with pure looks. Nor have we been instructed to listen to the singing of these women and to lend ear to tales of their beauty, but that we should do so with a pure intent. We have been positively commanded not to look at their beauty, whether with pure intent or otherwise, nor to listen to their musical voices or to descriptions of their good looks, whether with pure intent or otherwise. We have been directed to eschew all this as we eschew carrion, so that we should not stumble. It is almost certain that our free glances would cause us to stumble sometime or the other. As God Almighty desires that our eyes and our hearts and all our limbs and organs should continue in a state of purity. He has furnished us with this excellent teaching. There can be no doubt that unrestrained looks become a source of danger. If we place soft bread before a hungry dog, it would be vain to hope that the dog should pay no attention to it. Thus God Almighty desired that human faculties should not be provided with any occasion for secret functioning and should not (continued on page 45)