The Good Or The Moral Element (15)

lowering one's gaze,

“Tell the believing men to lower their gaze (from looking at forbidden things) and protect their private parts... * and tell the believing women to lower their gaze (from looking forbidden things) and to protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent ... etc.” (XXIV, 31) outer-clothing,

“And as for women past child-bearing who do not expect wed-lock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain (i.e. not to discard their outer clothing) is better for them.” (XXIV, 60), mode of speaking,

“O wives of the Prophet! you are not like any other women. If you keep your duty (to Allâh), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire, but speak in an honourable manner. * And stay in your houses, and do not display yourselves like that of the times of ignorance.” (XXXIII, 32-3), entering the Prophet's houses,

“O you who believe! Enter not the Prophet's houses, unless permission is given to you for a meal (and then) not (so early as) to wait for its preparation. But when you are invited, enter, and when you have taken your meal, disperse without sitting for a talk. Verily, such (behaviour) annoys the Prophet, and he is shy of (asking) you (to go); but Allâh is not shy of (telling you) the truth. And when you ask (his wives) for anything you want, ask them from behind a screen: that is purer for your hearts and for their hearts. And it is not (right) for you that you should annoy Allâh Messenger, nor that you should ever marry his wives after him (his death), Verily! with Allâh that shall be an enormity.” (XXXIII, 53), and veiling,

“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies. That will be better, that they should be known, so as not to be annoyed.” (XXXIII, 59).

Collective Virtue and Universal Virtue:

A salient point in Judaic moral law is that watertight partition set up between the Israelite and the non-Israelite. The charity which an Israelite has to do, if it is not limited to his people, it never passes his country and does not reach the stranger who resides with him. “Unto a stranger thou mayest lend upon usury; but unto thy brother, thou shalt not lend upon usury” (Deut. 23: 20). “Of a foreigner thou mayest exact it again, but that which is thine with thy brother thine hand shall release” (Deut. 15:3). “Thou shalt not compel him to serve as a bondservant” (Lev. 25:39). “Thou shalt not rule over him with rigour ... Shall be of the heathen that is round about you; of them shall ye buy bondmen and bondmaids... of the children of the strangers that do sojourn among you, of them ye buy” (ibid 43-45).