Every day we meet several people at work, in the shops, at the university, in the neighborhood, or at parties and gatherings with whom we communicate and interact. Talking, telling jokes, shaking hands, touching or kissing usually happen in these interactions; but, is a Muslim allowed to do all these with whoever he/she wants? Or is he/she permitted to be exposed to such acts?  These and many similar questions are answered in Islam.

To clarify and form the relations among people, Islam has presented the concept of Maharim and the two categories “Mahram” and “non-Mahram” which sometimes serve as conditions, requirements, or the basis of several Islamic laws. Regarding the Islamic rules on marriage, these categories define who a person can and cannot marry. Likewise, when dealing with the Islamic dress code, i.e., explaining whom one must cover specific parts of a body in front of, the concept of Maharim is required.

Who is Mahram?

One’s Mahram is anyone whom it is permanently forbidden to marry because of blood ties, marriage ties or breastfeeding. However, a woman does not need to cover her hair and put on Hijab when she is in their presence.  A woman's male Mahrams fall into three categories plus her spouse [1]. Mahrams for a man are derived similarly. The Maharim for both, extracted from the verses of the Holy Quran (4:22-23) and (24:31), are listed below [1], and all other people and relatives are considered as non-Maharams.

Categories of Maharim

Permanent or blood Mahrams, with whom one is Mahram through blood ties:
parents, grandparents, and further ancestors;
siblings;
children, grandchildren, and further descendants;
siblings of parents, grandparents, and further ancestors (cousins and their children are not Mahram);
children and further descendants of siblings;
In-law Mahrams, with whom one becomes Mahram through marriage ties:
father-in-law, mother-in-law;
son-in-law, daughter-in-law;
stepfather (mother's husband) if their marriage is consummated, stepmother (father's wife) even if their marriage is not consummated;
stepson (husband's son) even if their marriage is not consummated, stepdaughter (wife's daughter) if their marriage is consummated[i];
Rada or "milk-suckling Mahrams," with whom one becomes Mahram because of being breastfed by her. When a woman breastfeeds an infant that is not her child for a certain amount of time under certain conditions, she becomes the child's rada mother and everything concerning blood Mahrams apply here, such as rada father/mother, rada sister/brother, rada aunt/uncle and so on. In English, these can be referred to as milk-brother, milk-mother, etc. [ii].

Maharim and Marriage

It is forbidden (Haram) to marry Mahrams, but one can marry non-Mahrams who have reached puberty. As explained above, Married couples are Mahram to each other. But unlike other Mahrams, the limitations and rulings on looking and touching do not apply to them; i.e., married couples are the only ones allowed to touch and look at the whole body of one another; even the private parts. 

Maharim and Social Interactions

Regarding social interactions, there are some rules according to the concept of Maharim:

Women and men are both required to keep their gazes downcast and should not stare at the other person when facing non-Mahrams or talk to them. Even Mahrams are not allowed to see certain parts of the body of each other (this will be discussed more under a separate topic “the Islamic rules on looking“);
When talking to non-Mahrams, the tone of voice should be serious, and the dialogues should be direct and as much as necessary. One should also avoid telling jokes and laughing loudly [iii];
Any physical contact (i.e., shaking hands, hugging touching) with non-Mahrams is forbidden (haram), except for curing patients. In this case, if a doctor of the same gender as the patient exists and can cure, then it is forbidden to refer to a non-Mahram doctor.
When being sole in a closed room (where no one else can enter, i.e., locked place), it is forbidden for a non-Mahram man to remain alone in the company of a non-Mahram woman. The Prophet of Islam (PBUH&HP) said: “No man is alone with a woman except that Satan is the third one present ” [2];
It is required (Wajib) to cover specific parts of a body in the presence of a non-Mahram according to the Islamic dress code. For men, this includes from navel to knee. For women, the clothing should cover their hair and body, but covering the face and the hands, from the wrist to the fingers, is not mandated [3].

Notes:
[i] sister-in-law and brother-in-law are not Mahram.

[ii] Refer to your source of emulation (Marja’ Taqlid) for more details and the rulings.

[iii] See the article on modesty.

References: 

1. Mahram and non Mahram
2. S. H. al-Amili, “Wasail al-Shia”, vol. 20, p. 131.
3. A. Aroussi Howayzi, “Tafsir Noor al-Thaqalayn”, vol. 3/589, T. 105.

Allah (SWT) has created human beings the way that we are all associated with one another. We live in a society where none of us can live isolated lives and each one of us depends on the other for love, compassion, caring and even fulfilling our materialistic needs. Every day of our lives, we strive to each other’s needs and requirements. Apart from our intertwined social structure, at times, one of our family members, friends or colleagues needs money for their house rent or treatment of a disease, or requires a recommendation to attain someone’s assistance or just requires our emotional support to tide them through difficult times. These difficulties are not just a test for those suffering it, but also for those around them. We are tested with our response to fulfilling one’s needs. What were our efforts in alleviating a person’s need? Could we have helped him? How much did we help them? Sometimes, what a person needs is just a warm hug and a shoulder to cry on, did we become one for the needy person?

The recommendations and rewards related to fulfilling the needs of the people have been emphasized in such great measure that one is left amazed that despite this great path available to attaining success in the hereafter, how very few of us make the best of it.
Prophet Muhammad (PBUH & HP) says: “Anyone who wants Allah to enter him into His mercy and make him dwell in His paradise, he must beautify his conduct, be fair with people in his  relationships, be merciful to the orphans, help the weak, and humble himself before Allah, his Creator.” [1]

Does Islam order Muslims to be kind towards non-Muslims also?

The Holy Quran says about Prophet Muhammad (PBUH & HP): We did not send you but as a mercy to all the nations. (21:107)
The Holy Prophet (PBUH & HP) was not just sent as a mercy to Muslims but to all of humanity and similarly the goodness and benevolence that are recommended for Muslims  are not just limited  to themselves but for every human being. Imam Ali  (AS), the first rightful successor to the Holy Prophet (PBUH & HP) - when  became the Caliph of the Muslim Ummah- he wrote in his letter to Malik Al-Ashtar, when the latter  was appointed as the governor of Egypt: “Habituate your heart to mercy for the subjects and  affection and kindness for  people. Do not govern them like they are just greedy beasts and just in need of devouring, since they are of two kinds, either your brother in religion or one like you in creation.” 

In the same letter he further advised Malik Al-Ashtar with the following words: “(Fear) Allah and keep Allah in view; in respect of the lowest class consisting of those who have few means: the poor, the destitute, the penniless and the disabled; because in this class are both the self- contained needy? And those who beg. Take care for the sake of Allah of His obligations towards them for which He has made you responsible. Fix for them a share from the public funds and a share from the crops of lands taken over as booty for Islam in every region, because in it the remote ones have the same shares as the near ones do. All these people are those whose rights have been placed in your charge. Therefore, a luxurious life should not keep you away from them. You cannot be excused for ignoring small matters because you were making decision for bigger problems. Consequently, do not be unmindful of them, nor turn your face from them out of vanity.” [2]
As the Caliph of the Muslim Ummah, one day Imam Ali (AS) saw an old blind man who was extremely troubled by his condition, begging for alms. Imam (AS) enquired about the man’s family and on investigating, found that he was a Christian by faith, and had earned his living through hard labour until he had lost his eyesight because of age. He was on his own and had no one to care for him. He had also not saved any money because of meagre earnings. When confirmed that he had never begged while he could earn, Imam Ali AS) said, ‘It is  wondrous how you people use a human being for as long as he can serve you and discard him after he cannot. You all testify that he served society as long as he could see. It is, therefore, the duty of society and government to ensure him a decent life, now that he cannot fend for himself. I hereby institute a regular allowance to be paid to him from the State Treasury for as long as he lives.’ [3]                                        Similarly, Imam Sadiq (AS), the sixth Shi’ite Imam was once travelling with his helper, Musadaff between Mecca and Medina. On the way, they saw a man lying under a tree. Imam (AS) said: “Let’s go and see if he requires any help, it’s possible he has fainted due to dehydration.” When they went near him, they realised he was thirsty, so they immediately gave him some water and helped him sit up. After they had helped the man and made him feel better, they left the place. On the way, Musaddaf asked Imam (AS), “O, dear Imam, from his appearance, it was clear that the man is a Christian.  Could we help Christians and give them alms?’ Imam Sadiq (AS) replied: ‘Yes, especially when they are in need, just as it was right now. [4]

Islam is a universal religion which has been presented to guide and serve humanity. Thus, we see that Muslims almost all over the world strive to serve fellow human beings, irrespective of their faiths. The Corona pandemic was a tragedy that called for human cooperation, empathy and brotherhood and Muslims throughout the world played a significant role in treating the sick, helping their family members cope with the tragedy and also made financial arrangements for the needy. Throughout Europe, Muslims made noteworthy philanthropic contributions to their respective communities and countries amid public health crisis. From Germany to the United Kingdom, European Muslims have coordinated relief efforts for their compatriots as a whole and not just for their coreligionists.                                                                                                                   Despite constant propaganda against Muslims and Islam, in particular,   being a violent and hate-filled religion, such acts of charity and brotherhood seek to spread the true teachings of Islam through their deeds.  

References:

1.  al islam
2.  al islam
3.  al islam
4.  american muslim