Massage Parlours - Part 2

29/09/2005 | Adduonline
Some readers have found our analysis on the the massage parlour issue extremely unpalatable and have expressed their viewpoint to support the continuance of such businesses. Some have even gone to the extent of issuing fatwas to support such practices. Others have adopted the criterion of 'benefit' to evaluate their stance. Others have presented 'scientific proofs' to support the permissibility of massage parlour business.
All in all, the common trait in all these thoughts is that utter confusion regarding the correct method of thinking that has to applied when discussing an issue, especially to extract an Islamic opinion. It also appears that most of them cant differentiate scientific thinking from rational thinking and cannot even see the difference between rational thinking and legislative thinking. Each process can be applied in a specific sphere. For example, scientific thinking cannot be applied to areas where legislations are required. This is a fact even in the kuffar societies. The potential uses of stem cell cloning is a topic where only the scientific thinking can be utilised. But the ethical issues regarding the application of stem cell cloning in medical treatments is considered legislative thinking. Similarly there is a vast difference between scientific thinking and rational thinking. The fact that human beings have hunger, thirst and other instinctual needs is derived from rational thinking. Scientific thinking can be used to develop tools which can used to satisfy human needs. The usage of these tools, findings and their permissibility are dictated by legislative thinking. In our previous articles we have already discussed the other two types of thinking - linguistic thinking and political thinking.
Now coming back to the original topic of massage parlours, it has many facets to be considered and the critical issue is to figure out the aspect related to Islam.
Islam does not, nor came to, define reality or to dictate sensory perception. That is to say, whether the earth orbits the sun or vice versa, whether water boils at 100 degrees Celsius, whether massage therapy reduce levels of tension, increases flexibility of joints, speeds elimination of toxins, and nourish the tissues and reduce or eliminate pain and other such judgements on reality are for the human mind, and for scientific and intellectual inquiry to decipher human sensory perception. The role of the Shariah is to provide solutions, guidance and a legal framework in which to conduct human activity whether personal, social, economic or political, and is in this sense comprehensive. Thus, the universe, life within in it and the material world is analysed purely through human observation and rational tools, whilst mapping appropriate human activity is determined through principles and rules extracted from the Shariah. The Shariah therefore does not interfere with nor inhibit progress through insisting people believe, say, massage is not effective in treating and providing relief for a wide range of conditions such as migraine headaches, tendonitis, arthritis, osteoporosis. But if science were to purport that a young women is required for such treatments to have an effect on males, then this aspect is not considered scientific. Also, the speed at which these parlours continues to grow indicate as if the population is Male' (especially the males) are suffering from epidemic levels of arthritis, tendonitis and osteoporosis. Another analogy will put things in the correct perspective: Supposing there are two restaurants in Male' offering the same foodstuffs at the same price; but if the restaurant where female waitresses are employed attracts too many customers ,then you should know what the customers are exactly craving for. It would also raise serious questions about what the restaurant is actually selling.
This aspect which involves male-female relationship is the vital aspect which Islam addresses. Islam does not view male-female relationships from the sexual angle and setups the society in a very manner to prevent the dominance of such a view. Below are some preventive measures:
1.For medical treatments, Islam allows men and women to meet in hospitals, clinics...etc with the correct guidelines and proper dress codes (for detailed evidences refer to a qualified scholar)
2.Men and women are prohibited from meeting each other in private.
The effectiveness of these rules are predicated upon the existence of the Islamic social system.
The fact that women stimulate the procreation instinct in men and vice versa, does not inevitably mean that the stimulation will exist whenever a man meets a woman. Rather, it means that fundamentally they can potentially stimulate the instinct in each other when they meet which may result in sexual relations. However, they may meet and not stimulate the instinct, such as when meeting for trading or to conduct an operation on a patient, or for attending circles for knowledge, etc. In all these cases and others, the possibility of stimulating the sexual instinct still remains. However, the presence of the possibility, does not mean the presence of excitement. Excitement occurs once they view each other from the male-female angle instead of the view of preservation of the human race. Therefore, the fact that the woman and the man stimulate this instinct in each other should not become a reason to seclude the woman from the man completely. In other words, it is incorrect to make the possibility of arousing the procreation instinct prevent men and women from meeting together in public life and from co-operating amongst each other. Rather, they must meet in public life, and they must co-operate amongst each other, for their co-operation is essential for society and public life. Such co-operation, however, can not be achieved except with a system that regulates the relationships between them. This system must emanate from the view that the relationship between males and females is meant to preserve the human race. By this system, the meeting of men and women in public life and co-operation between them becomes possible and safe.
The only system that guarantees a peaceful life and organises man-woman relations naturally is that whose basis is spirituality and whose criterion is the Ahkam Shariyah (divine rules), including the rules that achieve the ethical value. Such a system is the social system in Islam. Islam looks upon humans, be they men or women, as humans with instincts, sentiments, inclinations and a mind. The Islamic system permits the human to enjoy the pleasures of life. It does not denounce the human for taking from life the greatest share he can. It assumes, however, that this be carried out in such a way that protects the community and the society, and enables the human to proceed to achieve tranquillity. The Social system in Islam is the only correct social system (assuming that other social systems exist). This is due to several features: It views the procreation instinct as being for the purpose of preserving the human race; it accurately organises male-female relations whereby it guarantees that this instinct proceeds only in its natural course, thus fulfilling the purpose for which Allah created the human. At the same time it organises the relations between men and women and makes the regulation of the male-female relationship a part of these relations, whereby it guarantees co-operation between men and women which produces goodness for the community, society and the individual. At the same time, it guarantees the achievement of the ethical value. It makes the pleasure of Allah , which is the ideal, the controller of such co-operation.
Islam mandated certain precautions against anything that would lead to an illegal sexual relationship or divert men and women from the specific system Allah (swt) mandated to control the sexual relationships. Islam is very strict in observing these precautions. Thus, it made chastity mandatory, as well as obliging the use of every method, style or means that would lead to the protection of chastity and morals.
Conclusion
Everybody can ponder about the view towards male-female relationships that exist in our society and determine whether such a viewpoint can effectively organize male-female relationship to guarantee co-operation between men and women which produces goodness for the community.
Ends.