What is toxic sexuality and how is it related to sexual violence?
Toxic sexuality refers to a range of attitudes and behaviors associated with human sexual conduct that have harmful effects on individuals, families, and society as a whole. It involves objectifying or dehumanizing others, coercing or pressuring them into sexual acts, engaging in non-consensual sexual behavior, participating in harmful practices, and promoting unrealistic or unhealthy sexual ideals.
It is important to note that toxic sexuality can be perpetrated by individuals or collectively, including society as a whole. While toxic masculinity, female objectification, and pornography are commonly associated with sexual violence, they are part of a broader issue: toxic sexuality. We use the term toxic sexuality because both men and women can exhibit toxic behaviors in relation to their sexuality.
Previously, discussions surrounding sexual violence tended to unjustly place the burden of sexual propriety and responsibility solely on women. This perspective was unbalanced and failed to acknowledge the shared responsibility between men and women in promoting healthy and respectful interactions. However, in recent years, there has been a shift in the conversation, leading to a new imbalance where women expect that the entire burden of sexual decorum should be placed solely on men. By shifting the focus solely on men, we risk perpetuating a narrative that overlooks the agency and responsibility of women in shaping sexual interactions. It is important to approach the topic of sexual decorum and responsibility from a more nuanced perspective.
Sexual propriety should not be assigned to one gender alone, as it takes both men and women to actively contribute to a culture of respect and healthy sexual boundaries.
We emphasize the analogy of an antidote in pharmacology, which counters the effects of toxins. Similarly, we propose modesty as the antidote that can counteract sexual violence by targeting the toxic sexuality that exacerbates its impact. Toxic sexuality arises and festers in a society where modesty is devalued or absent. In societies that do not promote and follow the Qur’anic injunction of modesty for both men and women, toxic sexuality becomes prevalent among men toward women. Over time, women can react to such an environment by exhibiting toxic behaviors in relation to their sexuality as well. Before discussing the cultural conditions that contribute to toxic sexuality, we initially explore the relationship between liberal sexual ethics, foundational to toxic sexuality, and the negative social consequences they entail.
Is there a correlation between liberal sexual ethics and negative social consequences?
Sexual ethics deals with understanding and evaluating sexual conduct in terms of its moral implications. It encompasses how individuals express themselves sexually and reflects societal values regarding right and wrong behavior. Liberal sexual ethics prioritize individual freedom, expression, and liberation, while conservative sexual ethics emphasize sexual propriety, individual accountability, and collective responsibility.
Understanding the influence of sexual ethics on society is of utmost importance for the overall well-being of communities. To grasp the significance of this, we can draw parallels with other domains where ethical considerations profoundly impact social outcomes. One such area is the agriculture industry, where unethical practices can have far-reaching consequences. For instance, practices that prioritize short-term gains over long-term sustainability can result in environmental pollution, destruction of habitats, and the mistreatment of animals. These unethical actions not only harm the ecosystem but also undermine the well-being of individuals and communities that rely on agriculture for food and livelihoods. Similarly, unethical military interventions or misguided economic policies can have severe repercussions for society. These actions can lead to displacement, refugee crises, and the erosion of human rights. By neglecting ethical considerations, the consequences of these decisions ripple through communities, causing immense suffering and destabilizing entire regions.
In a similar vein, examining sexual ethics allows us to recognize the profound impact it has on individuals and society as a whole. Unethical attitudes and behaviors regarding sexuality can contribute to the normalization of sexual violence, the objectification of individuals, and the erosion of modesty and respect. By exploring and upholding ethical standards in sexual interactions, we can foster a society that prioritizes the well-being and dignity of all individuals. Historically, men’s short-term gains resulting from sexual liberty caused an imbalance in family and society, and today women’s short-term gains resulting from sexual liberty also cause an imbalance in family and society.
Prioritizing short-term gains over long-term sustainability has allowed toxic sexuality to fester and Islamic sexual ethics rooted in modesty grants us long-term sustainability as opposed to the constant, reactive rhetoric wars between men and women.
For a more in-depth exploration of data and research showcasing the negative repercussions of liberal sexual ethics, one can read The Case Against Premarital Sex and Cohabitation. For a more in-depth exploration of data and research showcasing the negative repercussions of liberal sexual ethics, one can read The Case Against Premarital Sex and Cohabitation. While individuals may draw different conclusions regarding how to address the challenges posed by our sexual ethics, it would be dishonest to dismiss the correlation between liberal sexual ethics and negative social outcomes.
But one might wonder, do liberal sexual ethics always lead to negative social consequences? Surprisingly, a study conducted by J.D. Unwin in 1934, analyzing 86 societies and civilizations across 5,000 years, showed that increased sexual constraints led to a flourishing society in various domains. In contrast, increased sexual freedom consistently resulted in the collapse of cultures, typically three generations later, leading to a state of minimal progress and a lack of societal energy. In recent decades, the full effects of the sexual revolution are become increasingly apparent.
It is essential to explore the cultural conditions that have perpetuated toxic sexuality, and this does not imply that Western democratic societies with liberal cultures are doomed to destruction. Corrective measures can always be taken. The purpose of this discussion is to raise awareness about the potential dangers of unregulated sexual behavior, as it can have far-reaching ramifications.
What cultural conditions promoted and sustained the perpetuation of toxic sexuality?
The Rejection of God
The rejection of God and the absence of an objective moral code have played a significant role in the rise of toxic sexuality. Religious beliefs provide a framework of moral boundaries, such as restrictions on premarital and extramarital relations. While some religious followers may still engage in scandalous behavior, the overall religious framework helps maintain normative practices even if there are occasional transgressions at the individual level. In the absence of religious morality, these boundaries are removed.
Furthermore, the absence of a belief in God eliminates the very possibility of an objective moral outlook. This doesn't mean atheists cannot be moral, as many of them have sound moral codes. However, an objective moral code, one that is universal and timeless, requires divine authority as its source and enforcer. Without this divine authority, moral systems become subjective, varying from person to person and changing over time. These subjective moral systems are influenced by social norms, cultural shifts, personal desires, and other factors, resulting in an ever-evolving, amorphous, and diminished moral structure.
Normalizing the Abnormal
The normalization of sexually deviant practices in mainstream culture was facilitated by the influential work of psychologist Sigmund Freud and social scientist Alfred Kinsey. Kinsey gained fame with his reports on human sexual behavior, which aimed to eliminate sexual taboos and laws based on the belief that moral standards are solely products of cultural conditioning. This mindset influenced education policies, including the emphasis on teaching children about their sexuality from an early age and diversifying knowledge on various sexual behaviors.
Freud, a contemporary of Kinsey, associated human existence with the pursuit of happiness, particularly through sexual pleasure. He prioritized personal gratification over the purpose of procreation, considering religion as a childish expression and asserting that the sex drive is the primary motivator of human behavior. Although many of Freud's theories are now challenged or rejected, his influence on cultural perspectives, especially regarding the centralization of sex in the human experience, remains significant.
The debate on normality and abnormality in sexual activities revolves around whether they are biologically natural or culturally determined. Kinsey's studies supported the idea that diverse sexual behaviors are normal variations rather than abnormalities. This perspective has contributed to the modern notion that conditions like homosexuality, transsexualism, mental illnesses, and physical illnesses reflect functional differences rather than pathological states. Advocates for these groups promote acceptance and oppose efforts to regulate or correct them, rejecting the concept of universal standards of normality and abnormality.
Destigmatization of Porn
Another factor contributing to toxic sexuality is the normalization of pornography in mainstream society. This normalization is reinforced by mass media, which repeatedly promotes certain stories, ideas, and behaviors related to sexuality. By establishing social scripts for acceptable sexual behavior, media influences how people perceive and engage with sexuality. Very recently, social psychologist Roy Baumeister coined the term "erotic plasticity" to describe the extent to which cultural and social factors can shape one's sex drive. Initially focused on women, this concept has been expanded to include men as well. Baumeister's work highlights how adopting cultural behaviors and attitudes, known as acculturation, significantly influences sexual behaviors and attitudes. It's important to note that while biological and neurological differences between male and female sexuality exist, cultural judgments and acceptance of sexual norms can also play a role. In other words, societal norms and accepted behaviors impact human sexuality, regardless of the negative effects they may have.
By understanding the influence of acculturation and “erotic plasticity,” it becomes clear that we cannot disregard the immense impact the porn industry has had and continues to have on both men and women. Extensive research studies have linked pornography to sexual violence, particularly regarding aggressive attitudes and behaviors toward women. Pornography has become a widely consumed form of entertainment in Western society, as evidenced by survey data revealing high percentages of teenage viewers. This global industry is estimated to be worth a staggering $97 billion.
For decades, research has raised red flags about the dangers of pornography, and numerous individuals, including industry performers, have spoken out to warn about its negative consequences. However, in the past couple of years, certain researchers have made concerted efforts to destigmatize and even celebrate pornography. They argue that porn addiction is not akin to drug or alcohol addiction but rather a perceived addiction stemming from religious shame. This flawed research has been disseminated by mass media and embraced by a cultural ethos that embraces sexual deviance in the name of diversity and individual expression. However, behavioral addiction researchers have discredited these flawed claims. Misguided studies such as these are deeply problematic, as they attempt to detach us from reality and hinder our ability to address the societal issues at hand. The mainstream narrative they've pushed suggests that porn addiction is not about the act of using porn but rather about the moral conflict it engenders in individuals. They try to solidify the idea that morality is subjective and can be molded to suit individual preferences. This notion implies that by abandoning traditional moral judgments, we can find ultimate satisfaction and happiness. However, adopting immoral practices while seeking moral congruence disregards the inherent problems associated with such behavior.
Overemphasis on Power
The fourth cultural condition that sustains toxic sexuality is the mainstream idea that power is the determining factor in sexual violence, not sexual desire. This oversimplification hampers society from addressing the complex underlying issues contributing to sexual violence.
Recognizing the link between power and sexual violence, it's important not to overlook the influence of desire and attraction. This isn’t to say that it is any one individual’s fault, but that the rampant toxicity of modern-day sexual expression cannot be ignored. Power gradients can facilitate sexual violence, such as bosses violating subordinates or adults victimizing children. However, denying the presence of desire is misleading. If sexual violence is solely about power, it implies that women need not take any protective measures. It is worth considering whether sexual violence can be motivated by perpetrators’ sexual attraction to their victims. In fact, sexual violence between intimate partners is a significant category. Desire and power can intersect when individuals utilize power to obtain what they sexually desire.
The widespread belief that “sexual violence is about power, not sexual desire” originated from attempts to support survivors and minimize victims’ psychological harm. While such statements can aid in victim care, they hinder us from addressing the problem at a macro level. If sexual violence is attributed solely to toxic masculinity, the responsibility for solving the issue falls solely on men. It is possible to acknowledge that perpetrators are motivated by sexual gratification while holding them morally accountable.
Claiming that sexual violence is solely about power divorces us from reality, builds systems on false premises, and potentially worsens the harm inflicted.
Toxic Masculinity
The idea that toxic masculinity is solely responsible for sexual violence contributes to the persistence of toxic sexuality, which is the fifth cultural condition. Blaming men alone for sexual violence not only hinders our ability to accurately address the problem but also leads us to respond based on false premises. While toxic masculinity is a significant factor, placing the entire burden on men overlooks the complexity of the issue and fails to acknowledge the involvement of other societal factors. By shifting the blame solely onto men, we miss the opportunity to implement effective solutions that involve both genders. Toxic masculinity refers to unhealthy versions of masculinity that are detrimental to men themselves and those around them. In popular culture, masculinity is often depicted as aggressive, demeaning, and sexually predatory. This toxic version of masculinity is a manifestation of a broader issue, namely toxic sexuality. Addressing toxic masculinity requires addressing the wider problem of unhealthy sexual ethics, which is a shared responsibility of both men and women.
While many acknowledge the significance of external factors in shaping individuals’ choices, for instance when an impoverished individual commits theft, we also recognize the importance of considering societal influences that contribute to personal shortcomings. However, it is paradoxical that those who solely attribute sexual violence to toxic masculinity readily hold men accountable for their actions without considering external factors.
While external factors do not excuse any man from sexual violence, just as external factors do not excuse theft, a comprehensive approach to addressing sexual violence requires an understanding of the broader context that allows toxic masculinity to emerge.
By recognizing and addressing the societal landscape that fosters toxic masculinity, we can effectively combat sexual violence both at the individual and collective levels.
Additionally, it is important to acknowledge the ongoing debate surrounding the definition of toxic masculinity, as it complicates discussions on masculinity as a whole. Modern society sometimes labels traditionally healthy masculine traits as toxic due to our shift away from war and conflict. However, in historical contexts and regions experiencing ongoing conflict, traits like bravery, fearlessness, and assertiveness were essential for survival. Nurturing positive masculine traits in men, such as chivalry, honor, courage, and sacrifice, may play a crucial role in reducing sexual harassment, as it is masculine men who can effectively challenge toxic masculinity.
“The origins of toxic masculinity began thousands of years ago when humans would use physical strength, dominance, and aggression to fight and hunt. These behaviors continued for centuries and into contemporary times where these behaviors are no longer necessary, yet the attitude is still promoted. Continuing this type of masculinity becomes toxic since it’s outdated and incompatible with current times.”
How does modesty counteract sexual violence? An Islamic perspective
Having examined the cultural conditions that foster toxic sexuality, we now present the main argument of the essay: We assert that promoting modesty as a solution to address sexual violence, both at the individual and collective levels involves addressing toxic sexuality. First, we will outline how this can be achieved at individual and collective levels, then provide an overview of Islamic sexual ethics, which directly aim to mitigate toxic sexuality.
At the individual level, modesty acts as a deterrent against sexual violence by:
Discouraging viewing others primarily through a sexual lens.
Encouraging modest dress and behavior between the genders
Restraining engagement in sexually unlawful acts.
Discouraging attention-seeking behavior through sexual adornments.
Respecting women when they establish boundaries and autonomy through visual cues.
At the collective level, modesty combats sexual violence by:
Promoting balanced and non-sexualized portrayals of men and women in mass media.
Ensuring access to comprehensive and balanced premarital sex education for both genders.
Advocating for restrictions on the consumption of pornography.
Stigmatizing toxic traits associated with toxic sexuality, including coercion, aggression, hostility, vengeance, and domination.
A broader examination of Islamic sexual ethics reveals that modesty forms its foundation in countering toxic sexuality. The Qur'an provides guidance on men's sexual conduct in Surah Al-Nur, emphasizing the importance of lowering their gaze and safeguarding their chastity. Men are held accountable for their sexual behavior.
قُل لِّلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ۚ ذَٰلِكَ أَزْكَىٰ لَهُمْ ۗ إِنَّ اللَّهَ خَبِيرٌ بِمَا يَصْنَعُونَ
“Tell the believing men to lower their gaze and guard their chastity. That is purer for them. Surely Allah is All-Aware of what they do.”
The belief that men have a responsibility to lower their gaze and that God explicitly grants them agency to control their sexual impulses is reinforced by the instruction to guard their chastity.
Contrary to the idea that modesty is solely for women, God upholds men's sexual agency and holds them accountable for their sexual behavior.
Lowering the gaze extends beyond simply avoiding looking at others and includes disapproval of making sexual remarks directly to women or engaging in private discussions about women with other men.
While this verse specifically addresses men, it is essential to acknowledge the implicit honor and value that God places on women. The underlying message implies that the guidance given to men serves as a protective measure for women. In contrast, the prevalent promotion of toxic sexuality in society devalues and objectifies women, thereby exacerbating the potential harm they may face.
Although extensive scientific research has demonstrated significant gender differences in sexuality—such as men displaying greater sexual desire, women emphasizing committed relationships, and aggression being more closely linked to sexuality in men— the Qur'an unequivocally states that men are entirely and individually responsible for their conduct. Teaching men about proper sexual ethics starts within the home and extends to wider social units like extended family, mosques, schools, and workplaces. The comments, actions, and implicit approvals of male figures shape how women are perceived and treated, forming the foundation for their treatment in society.
The Qur’anic injunction on women’s sexual propriety can also be found in Surah Al-Nur, in the following verse:
: وَقُل لِّلْمُؤْمِنَـٰتِ يَغْضُضْنَ مِنْ أَبْصَـٰرِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا ۖ وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ أَوْ أَبْنَآئِهِنَّ أَوْ أَبْنَآءِ بُعُولَتِهِنَّ أَوْ إِخْوَٰنِهِنَّ أَوْ بَنِىٓ إِخْوَٰنِهِنَّ أَوْ بَنِىٓ أَخَوَٰتِهِنَّ أَوْ نِسَآئِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَـٰنُهُنَّ أَوِ ٱلتَّـٰبِعِينَ غَيْرِ أُو۟لِى ٱلْإِرْبَةِ مِنَ ٱلرِّجَالِ أَوِ ٱلطِّفْلِ ٱلَّذِينَ لَمْ يَظْهَرُوا۟ عَلَىٰ عَوْرَٰتِ ٱلنِّسَآءِ ۖ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ ۚ وَتُوبُوٓا۟ إِلَى ٱللَّهِ جَمِيعًا أَيُّهَ ٱلْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ
And tell the believing women to lower their gaze and guard their chastity, and not to reveal their adornments except what normally appears. Let them draw their veils over their chests, and not reveal their ˹hidden˺ adornments except to their husbands, their fathers, their fathers-in-law, their sons, their stepsons, their brothers, their brothers’ sons or sisters’ sons, their fellow women, those bondwomen in their possession, male attendants with no desire, or children who are still unaware of women’s nakedness. Let them not stomp their feet, drawing attention to their hidden adornments. Turn to Allah in repentance altogether, O believers, so that you may be successful.
The belief that women are responsible for lowering their gaze, indicating their own sexual desire, contradicts the common perception of Islam's view on female sexuality. The Qur'an not only affirms female sexuality but also demonstrates its potential for negative consequences, as seen in the story of Zulaikha in Surah Yusuf, where she used her position of power to make sexual advances toward a young man under her influence. Furthermore, God explicitly grants women agency to control their sexual impulses by ordering them to guard their chastity, which includes not revealing their “adornments” and not drawing attention to “hidden adornments” through demonstrative actions, i.e., by “stomping their feet.”
In human societies, a woman's ability to evoke desire through her physical appearance plays a role in sexual selection. This implies that women have various physical ‘adornments’ that should not be easily accessible to everyone, as it invokes desire. However, modern misconceptions about concealment often equate the modesty encouraged in Islam with body shaming and denial of sexuality.
In reality, a true understanding of concealment promotes empowerment, autonomy, and deliberate choices.
Women are fully aware of what is attractive, enticing, and beautiful, and they exercise discretion in their sexual conduct to abide by the boundaries set by God.
It is worth mentioning that proponents of female sexual empowerment are aware of this ability but sometimes misuse it vindictively, causing chaos in the process. These proponents claim to take ownership of their sexuality as a form of retaliation for being objectified by men. For instance, female lead singers willingly partake in sexually explicit music videos to challenge the notion that dominance is solely the domain of men. They champion the idea that women have the agency to embrace and celebrate their sexuality on their own terms, and assert that they can enjoy and proudly tout their own sexuality if they choose to do so. However, similar to toxic masculinity, this only contributes to a culture that celebrates toxic sexuality and leads to social deterioration. These women do not seek genuine empowerment; rather, they desire domination. The question at hand: Is female empowerment about domination and a superficial sense of control, or does genuine empowerment align with the real-world circumstances that encompass respectful and appropriate ways of perceiving and interacting with women? It is crucial to understand that being desired by any random man should not be equated with being respected. We firmly argue that these two concepts are distinct, and women who prioritize being desired may ultimately find themselves in relationships with male partners who are not truly beneficial for them in the long term.
Other Considerations
Sexual violence toward covered women
Modern feminist literature often expounds an interesting refutation against modesty as the optimal antidote to counteract sexual violence. Of course, their definition of modesty is severely limited compared to the Islamic definition and that is a problem in and of itself. Nonetheless, their argument is that if modesty was the right solution then Muslim women who are covered would not have had to endure sexual violence, and because they do cover in many Muslim countries, the conclusion then is that it does not matter how a woman is dressed. Our response to this contention is simple.
This essay does not suggest that modesty only applied to women at the individual level will end all sexual violence across the board, especially in a society riddled with toxic sexuality.
Modesty needs to be coupled with a multitude of approaches and methodologies, such as realistic legal redress and education. The case that this essay is trying to make is that in conjunction with a variety of approaches, modesty can create a cultural backdrop in which the objectification of women is reduced to a minimum, limiting the likelihood of sexual violence.
As previously stated, sexual violence is not just about power, it may also include sexual desire on the part of the perpetrator. Furthermore, touting this oversimplification across the board for a social crisis as complex as sexual violence hinders society from grappling with the underlying toxin perpetuating this phenomenon. In societies where toxic sexuality is widespread, research demonstrates why boys and men have a higher likelihood of committing sexual violence. Contributing factors include:
Desensitization to violence
Distorted views of sexual relations
An increased risk of developing mental health problems
The normalization of sexual violence and harassment
A negative impact on healthy male sexual function, satisfaction, and self-esteem
In a society that promotes the objectification and degradation of women, it is deeply troubling to witness the violation of a covered woman who clearly establishes her boundaries and autonomy. This disturbing behavior is a direct consequence of the abandonment of modesty by society as a whole. The ongoing targeting, violation, and degradation of women, often perpetuated even by women themselves, contribute to this alarming issue.
Consent and Autonomy
So, does this then mean that uncovered women do not have boundaries or autonomy? Many assert that society should prioritize personal autonomy in sexual ethics, allowing individuals to dress as they please and expect consent before engaging in sexual activity.
However, solely relying on consent while disregarding the necessary social conditions for fostering healthy sexuality is flawed.
It is unrealistic to assume that one can dress provocatively to attract the exact desired attention while avoiding any unwanted attention, especially in a society plagued by non-consensual pornography and the objectification of women in mass media.
Autonomy and heteronomy represent contrasting conditions: Heteronomy refers to being ruled by an external source, while autonomy implies self-governance. Autonomy involves making independent decisions, taking responsibility for one's actions, possessing self-awareness, and employing critical thinking and judgment. While the Qur'an underscores the significance of autonomy in leading a virtuous life, it equally underscores the necessity of harmonizing it with heteronomy - the act of operating under divine guidance. This is prompted by the recognition that human knowledge is inherently constrained and thus necessitates adherence to best practices rooted in the wisdom of an inexhaustible source. Moral character and autonomy are intertwined in promoting a good life for all individuals, not just oneself. This redefines the concept of liberation, as liberal societies often focus on negative liberty (freedom from external constraints), whereas positive liberty emphasizes an individual's agency, free will, and capacity to lead a fulfilling life through the presence of necessary conditions that enable autonomous actions and the realization of potential. It is essential to note that being subject to a larger order, even if it contradicts personal desires, does not necessarily diminish or negate autonomy. Autonomy holds intrinsic value, including reflective thinking, decision-making, choosing life paths, and acting in alignment with one's will, reflecting our rational nature as human beings, as emphasized in the Qur'an.
Moral character extends beyond personal lives and holds relevance in the community, society, and civilization by respecting the rights of others, refraining from harm, and upholding justice. While environmental factors play a role, this essay argues that not all individuals are equally inclined to engage in immoral actions when exposed to an environment conducive to such behavior. For instance, in an environment permeated by toxic sexuality, why do most men refrain from committing sexual violence? Moral character not only governs behavior but also motivates individuals to take action or abstain from it.
Modesty is, just like morality, a sliding scale based on situation and culture
What may be modest in one culture is immodest in another culture, and vice versa. This is a common objection raised against objective modesty standards. Islam has established specific guidelines for modesty that cannot be changed, although they can be adapted to different cultures, times, and places. The flexibility in accommodating different cultures mainly applies to the styles, colors, patterns, and ways of wearing clothing in a particular country. However, the basic rules for behavior and dress code are unchangeable, such as covering certain parts of the body and avoiding staring at the opposite sex.
The strength of Islamic modesty is rooted in its specificity and practicality.
The reason some societies have experienced a sliding scale in regard to modesty standards is that they do not uphold clear and consistent modesty standards. Without clear guidelines on what ought to be covered, it becomes easy for each individual to select for themselves how or whether they would like to abide by the virtue.
If morality is relative to each society, then we have to accept on a logical basis alone that there is really nothing wrong with people’s harmful choices. Nobody would ever accept such a proposition. There are many things that are so obviously wrong universally, that it is impossible to not reject the idea that morality regarding modesty is subjective. On top of this, if morality is subjective, then nobody could ever be permitted to disagree about any issue. Islamic modesty standards are clear as day, they are applicable to all individuals, and serve as safeguards for the collective community on a wider level.
Modesty is gender discriminatory, women are expected to be covered, but men aren’t
There is a difference in the modesty dress code between men and women. While both men and women are required to dress modestly and the injunctions are relatively similar, women are specifically instructed to not reveal their adornments. Adornments in 24:31 is in reference to physical attributes related to sexuality. Research consistently demonstrates that men tend to objectify women more than women objectify men. This gender asymmetry in objectification is supported by numerous studies and data from various disciplines, including psychology, sociology, and neuroscience. Studies examining media portrayals consistently reveal a pattern of women being objectified more frequently than men. Women are often depicted as sexual objects, with their appearances and bodies emphasized over their other qualities. Research on advertising consistently shows a greater degree of sexualization and objectification of women's bodies compared to men's bodies. Advertisements frequently utilize women's bodies to sell products, reinforcing the idea that women are primarily valued for their physical attractiveness. Psychological research indicates that men tend to engage in more objectifying cognitive processes compared to women. Studies utilizing eye-tracking technology reveal that men's gaze focuses more on women's bodies, while women tend to focus on faces and other non-sexualized attributes. This suggests that men are more likely to visually objectify women. It’s important to recognize this in conjunction with the reality that women are significantly more prone to sexual violence, and thus it is more prudent for women’s dress code to encompass more parts of the body.
Teaching women self-defense is more effective
Self-defense has been touted as the most effective approach to counteract sexual violence against women. The ability to protect oneself is great assuming the skills are useful in an actual situation. Whether it is the most effective approach, however, is misleading. These programs attempt to teach women self-defense tactics and some even work with men to talk about violence, consent, and the importance of respecting women. In a sense, these are practical. The programs that address both men and women are a great start because it acknowledges the shared responsibility between the sexes. Teaching women how to fight is a good step in the right direction, and perhaps another very useful tool in one’s toolbox if it’s feasible. That being said, if we want lasting change, a cultural shift needs to take place to ensure it is likely for healthier attitudes, norms, and ideas to flourish and sustain over time. As we should already see by now, it’s impossible to counteract sexual violence without addressing toxic sexuality.
Conclusion
Reframing the conversation on modesty requires a more balanced approach that acknowledges the flaws in both mainstream culture and the counterculture's narrative on modesty. Islam's introduction of modesty revolutionized the status of women in profound ways, offering them empowerment, dignity, and protection in a society that had previously marginalized and objectified them.
By establishing a framework of modesty, Islam provides a powerful tool for women to reclaim control over their bodies, challenge societal norms, and demand respect on terms set for them by God.
By encouraging modest dress, Islam promoted the idea that a woman's worth lies beyond her physical appearance. This shift in focus allowed women to be valued for their character, intellect, and contributions to society rather than merely their outward beauty.
Moreover, Islam's emphasis on modesty helped to create a safe and secure environment for women. By setting guidelines for appropriate interactions between men and women, Islam sought to safeguard women from harassment, exploitation, and abuse. Modest attire, such as the hijab, serves as a visible marker of a woman's boundaries, signaling that she should be respected and her consent must be sought before any physical or emotional intrusion. In this way, Islam provided women with a means to assert their agency and establish control over their personal space.
