Islam seeks to establish a clean and disciplined society, where desires are not constantly aroused, and where the impulses of flesh and blood are not stimulated at every moment.

The treacherous glance, the provocative movement, unveiled fornication, and nakedness — all of these only inflame that wild, animalistic frenzy.

Otherwise, the reins of nerves and willpower slip away. The result is either chaotic exposure without limits, or nervous disorders and psychological complexes caused by suppressing desires after they have been artificially stirred. It becomes, in effect, a form of torture.

One of the methods Islam uses to establish a clean society is to prevent unnecessary arousal, preserve the natural innate attraction between the sexes in its proper form and natural strength, free from artificial stimulation, and direct it toward its lawful and pure place.

“The attendants among men who have no sexual desire…”

In such cases, there is no temptation or enticement.

“Children who are not yet aware of the private aspects of women.”

However, if a child becomes able to distinguish such matters, and sexual feelings are awakened in him — even before puberty — then he no longer falls under this exception.

It is permissible for a woman to show before a man who has no desire what she may show before her mahrams, because such a man has no interest in women and no awareness of their affairs.

“Whoever among men has lost his desire due to old age, impotence, or an incurable illness, and the eunuch, and the effeminate man who has no desire, then his ruling is like that of a mahram with regard to looking, because Allah the Almighty said: ‘Or those male attendants having no physical desire’ — meaning those who have no need for women.”

“He is the one from whom women are not shy.”

“He is the effeminate man who has no erection.”

“He is the one who has no desire for women.”

This is the key limitation. The exception does not apply to every effeminate man. It only applies when there is no desire, no sexual interest, and no awareness of women’s physical details.

Then the Prophet ﷺ entered while that man was describing a woman by saying:

“If she comes forward, she comes with four, and if she turns away, she turns away with eight.”

Then the Prophet ﷺ said:

“Do I not see that this one knows what is here? Do not let him enter upon you.”

So they prevented him from entering.

If a man has no desire and no awareness of women’s physical details, he may fall under the exception.

But if he understands women’s bodies, describes them, desires them, or becomes a source of temptation, then he is treated like other non-mahram men.

If this is the case, and he has no desire for women nor knowledge of their affairs, then he is among those who have no desire and may enter upon women.

But when he understands the details of women, then he is no longer included in that category.”

Some critics object to Islamic restrictions while overlooking passages within the Bible itself.

“And she stood at his feet behind him weeping, and began to wash his feet with tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with ointment.”

“After that, he poured water into a basin and began to wash the disciples’ feet, and to wipe them with the towel with which he was girded.”

This is not a principled objection. It is selective outrage.

“Not possessed of sexual desire among men”

refers to men such as the elderly, the weak, the impotent, or the castrated — those who have no ability or inclination toward such acts, and therefore pose no danger to women.

“Jabb” means cutting off.

The term “majbub” refers to a eunuch whose penis and testicles have been removed.

Impotence refers to the absence of the ability to achieve an erection.

The Qur’an itself makes exceptions for men who have no sexual desire and for children who are not aware of women’s private aspects. The scholars explained that this applies only when desire and awareness are absent.

The hadith of the effeminate man proves the limit of the exception: once a man understands women’s physical details or becomes a source of temptation, he is no longer treated as harmless.

Therefore, the Islamic ruling is not irrational. It is disciplined, conditional, and aimed at preserving moral order.

And Allah knows best.