Whatever we look at or even see, enters our mind and soul, and sticks to them. Imam Ali (AS) said: “The eye is the reporter of heart and the messenger of mind.” [1]. It means that every act of looking profoundly affects our heart and soul. The prophet (PBUH&HP) said: “Avoid unnecessary excess looks as they grow lust in your hearts and make you heedless.” [2].

In another saying from Imam Ali (AS), we read that: “The eyes are the snares of Satan” [3]. That is why Islam has special guidelines and rules about at what or whom, one is allowed or not to look. And, this is more pressing in case of Muslims living in a non-Muslim society, where they are constantly exposed to both men and women freely and improperly dressed in the streets, TV, magazines, web pages, etc. Islam has regulated looking at the opposite gender according to the two categories: Mahrams and non-Mahrams [4].

Men Looking at Mahram Women 

A man is permitted to look at the body of a woman who is his Mahram, except her private parts (Awrah). And he must not look at her body from the navel down to the knee. This means that a woman should dress decently even in the presence of her Mahrams. One’s wife is an exception to this rule; married couples are allowed to look at the entire body of each other.

Men Looking at non-Mahram Women

It is forbidden for a man to look at the body of any non-Mahram woman but he can look at her hands and face as long as they do not have any decoration. If the woman is Muslim, then he is not allowed to look at her hair. But if she is not Muslim, looking at her hair is not forbidden as long as it is not for pleasure.

Generally, there is no sin on a man for the first involuntary look at any non-Mahram woman, but the second look should be avoided [5]. In any case, men should remember that: “Tell the faithful men to cast down their looks and to guard their private parts. That is more decent for them.” (24:30).

This rule also extends to adolescent boys and even younger ones, who understand women’s physical attributes and might be attracted to them. They should be taught to lower their gaze, too. Since children’s minds and souls are clear lands ready to be cultivated with several types of thoughts and ideas mostly captured by eyes, we need to teach them which seeds they should plant in their lands to attain Allah’s eternal satisfaction.

Men Looking at Other Men and Women Looking at Other Women

A man is not allowed to look at another man’s private parts, nor a woman at those of another woman; whether Muslim or not. Besides, looking at any parts of the body of another man, even the face and arms, will be forbidden for a man if done with the intention of having pleasure. The same ruling applies to a woman towards another woman. This also means that one should always cover his/her private parts in the presence of others, even of the same gender.

Women Looking at Mahram Men

A woman is allowed to look at the body of a man who is her Mahram, except his private parts, if it is not for having pleasure. One’s husband is an exception to this rule as mentioned earlier. 

Women Looking at non-Mahram Men

A woman is not permitted to look at the body of a non-Mahram man, except for the face, hands, and that amount which men usually [i] do not cover and if it is not for pleasure.

Looking at a Small Child's Private Parts

One is permitted to look at the entire body of a child until he/she reaches the age when the child’s consciousness of sex has developed, or when evidence of sexual urge is noticed on him/her; even if it is before reaching puberty. However, it is better to accustom the child to always dress properly.

As a general rule, it is forbidden (Haram) to look at anyone (even at one’s own body) or anything (including people’s photos and films, statues, etc.) with the intention of having pleasure (with the exception of one’s spouse), even if one is looking at a Mahram.

In cases of “necessity” such as in administering first aid, medical treatment [ii] or during a trial testimony where the judge requests the witness to look at a non-Mahram to identify him/her [6], all the rules of the prohibition of looking become void. As an instance, if a doctor is compelled to look at a part of the body of a non-Mahram woman, he must only look at that part necessary for the treatment, but not more than that. Also, if possible, the examination or testing must be performed over the clothing. Other exceptions are looking at one’s spouse as explained above.

Notes:

[i] This, although following a definite limit indicated in Islamic ruling that should be respected, is based on the normal condition of each society to some extent.

[ii] In the case that a doctor of the same skill and with the same gender is not available.

References:

1. M. B. Majlesi, “Bihar al-Anwar”, vol. 104, p. 41, T. 52.
2. M. B. Majlesi, “Bihar al-Anwar”, vol. 72, p. 199.
3. M. B. Majlesi, “Bihar al-Anwar”, vol. 77, p. 294.
4. www.al-islam.org
5. Ibn Babawayh, “Man la yahduruhu al-Faqih”, vol.3, p.474, T. 4658.
6. looking to others

“Imam Hussain is the leader of humanity” Rabindranath Tagore

The event of Karbala and its moral aspect

People have looked into the movement of Imam Hussain (AS) from different aspects throughout the history of Islam. Some see it as a historical trajectory, where the teachings of Islam were distorted and violated by the tyrant caliph of the time, Yazid, thus Imam Hussain’s movement as a revolutionary act and sacrifice to revive true Islam.

To some others, yet, the most important lesson we can learn from the event of Karbala is its moral or ethical dimension. As Imam Hussain (AS) himself puts: “I seek to enjoin what is good and forbid what is evil and follow the traditions of my grandfather (Prophet Muhammad (PBUH&HP)) and my father (Imam Ali (AS))” [1].

Golden Rule

One of the moral principles that Imam Hussain (AS)’s movement represents and emphasizes is the Golden rule. Based on this rule you should treat others the way you would like to be treated by them: “Do unto others as you would have them do unto you” [2].

Although it is often said that the term ‘Golden Rule’ first started to be used in the 17th or 18th century [3], we can also find it much earlier in the words and acts of Imam Ali (AS) and the other infallible Imams (AS). Imam Ali (AS) tells his son Imam Hassan (AS) in his last will that: “like for others whatever you like for yourself, and whatever you dislike happening to you, spare others from such happenings” [4].

Imam Hussain (AS) also advises people (as a general rule and a decent way of life): “If you do not believe in any religion, at least be free-spirited and honest in your actions” [5].

Golden Rule as a Universal Moral Law

A newer version of the Golden rule also says: “act only in accordance with that maxim through which you can at the same time will that it should become a universal law” [6].

So, for an action to be considered morally good, you should ask yourself whether you could always reason or defend it as a universal law. In other words, to be a good person, you must be good for goodness’ sake, no matter what.

Now let’s see how this ethical value was manifested in Imam Hussain (AS)’s conduct.

Imam Hussain (AS), a Perfect Role Model for Humanity

A question anyone might ask after reading about the event of Karbala is ‘why didn’t Imam Hussain (AS) take an oath of allegiance to Yazid to save his life? Why did he choose to be martyred?’ [i]

One clear answer to this question is that he was the perfect leader (Imam) and role model for the Muslim community. A role model is someone who serves as an example and whose behavior is emulated by other people. To be a good role model you have to observe all your acts so that you set proper examples for others to follow.

Now, if Imam Hussain (AS) had pledged allegiance to Yazid’s tyranny, would he be a good exemplar of resistance against injustice for people? Wouldn’t his compromise then make the tyrant ruler more powerful and dominant?

The answer is obvious. Imam Hussain (AS) chose not to follow the indecent tyrant of his time since he intended to act on that maxim he wished it would become a universal law.

Imam Hussain (AS) Would Always Do the Right Thing

On the other hand, some people criticize Imam Hussain (AS)’s decision, saying he could have pledged allegiance to Yazid while at the same time trying to fight him and his injustice over time.

This would also contradict Imam Hussain (AS)’s maxim and is paradoxical, too. In fact, Yazid’s deviations from true Islam and the moral norms were so many that Imam Hussain (AS) could not turn a blind eye to them.

Imam Hussain (AS) did not want to compromise with those so-called Muslims whose behavior and actions had nothing to do with Islam. Instead, he chose to do the right thing, which any free-spirited, wise and virtuous man would do. And with his movement, he invited us all to do the same and follow in his footsteps.

The End Does Not Justify the Means for Imam Hussain (AS)

The other ethical lesson we learn from Imam Hussain (AS) is that he never disregarded human values on his way to achieve his purpose. And he always advised his followers to choose the right way in life. For him, the end did not justify the means. What mattered to him more than anything else was the values not the victory in its apparent sense.

As Imam Ali (AS) says: “The victory achieved through sins is not, in fact, a victory, the one who dominates with the help of evil is defeated” [8].

It is due to this ethical principle that Muslim ibn Aqil did not kill his enemy, Ubayd Allah ibn Ziyad, before the event of Karbala (before the enemy declared war against them), when he had every chance of doing so in his friend’s house.

He did not kill him because the Holy Prophet (PBUH) forbade any guile: “Verily, Islam became an obstruction of deceit and an obstacle of trickery” [9]. Imam Hussain (AS) and his companions were seeking to revive the teachings of Prophet Muhammad (AS). So, killing even the most wicked person on earth through deceit, and before he has shown an act of hostility against you, is not compatible with Islamic teachings.

In another account from the event of Karbala, Zuhayr, one of Imam Hussain (AS)’s companions, recommended fighting the enemy when they were fewer in number and so easier to defeat. But Imam Hussain (AS) replied he did not intend to start a war; [he would rather defend if a war was imposed on him].

Imam Hussain (AS) Was Martyred to Preserve Human Dignity

The examples mentioned above manifestly show the behavior of a great role model. Imam Hussain (AS) only wanted to restore what was right, the true teachings of Islam which had been distorted by the tyrant ruler of the time. He tried to preserve human dignity and values.

He could have saved his life as well as that of his family’s and companions’ by accepting Yazid’s allegiance. But this would have been at the cost of ruining their dignity and living a life humiliation. Never would he put up with such disgrace.

So Imam Hussain (AS) made the most of every opportunity to invite people to the righteousness and prevent bloodshed. However, when he was left with two options, humiliation or death, and war was being forced upon him, he chose martyrdom and bravely fought against injustice.

Notes:
[i] In one of his sermons to people of Kufa, Imam Hussain (AS) said: “Beware! Now this illegitimate son of the illegitimate father (Ubaydullah bin Ziyad) has stationed me between unsheathing the swords or then bear the humiliation, and far be it that we accept humiliation” [7].

Reference:

1. Biharul Anwar, Vol 44, p. 329
2. Who is Hussain
3. Harry J Gensler, Ethics, and the Golden Rule, p. 184
4. Imam Hussain (AS)
5. Bihar al-Anwar, vol 45, p. 51
6. Hussain, Justice
7. Imam Hussain (AS)
8. Allamah Sharif Razi, Nahj al-Balagha,  Saying 327
9. Tahdhib al-Ahkam, vol. 10, p. 214; Al-Kafi, vol. 7, p. 375