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.

In the first part of this topic, we tried to describe some of the inspiring aspects of Imam Hussain’s (AS) uprising that can be a model for all human beings. It was mentioned that confronting any oppressive and cruel regime is a duty over every free human being. That was the reason that Imam Hussain (AS) stood up against Yazid’s tyranny. However, taking the leadership should not be the aim and should not be achieved at any price. In fact, whoever seeks real justice, should act justly. Here we review other lessons from Imam Hussain’s (AS) movement.    

Imam Hussain (AS) Demonstrated Courage

According to Imam Ali (AS), courage is composed of three virtues which complement each other: self-sacrifice, not surrendering to humiliation and oppression and not seeking fame [1]. All of these virtues were manifested in Imam Hussain’s (AS) movement. He (AS) sacrificed his life for the sake of the divine goal that he had. He (AS) never gave up and did not abandon his aim; even in Karbala where his dearests were under the hardest conditions. And, Imam Hussain (AS) did not seek to reign but was concerned about how Yazid was altering the Islamic teachings and spoiling Prophet Muhammad’s (PBUH&PH) Sunnah. 

Moreover, he (AS) was such courageous that he was ready to confront the enemy’s large troops with his few companions. However, he (AS) never sought to start a battle, but he (AS) aimed to reveal the truth and to show the real face of Yazid’s corrupted reign for the sake of Allah Almighty.

Establishing Justice and Preserving Human Dignity

One might ask him\herself that what I would have done if I had been in the same situation as Imam Hussain (AS)? There would have been “nearly safe” options in dealing with Yazid’s tyranny that could prevent a battle and shedding blood.

For instance, he could have been indifferent and accepted Yazid’s allegiance or kept busy with private affairs. In the most courageous case, he could have waited for an opportunity to gather companions in secret to fight back the injustice. But, are any of these reactions honorable? Could a free righteous man or woman live under such circumstances? Surely no. Imam Hussain (AS) stood up for justice and resorting what has been distorted by Yazid’s corrupted governing style. He (AS) chose to be killed on the battlefield instead of living under humiliation. It was for the sake of human dignity that he (AS) sacrificed his valuable life. This is what he (AS) declared on the battlefield: “If you don’t believe in any religion, at least be free-spirited and honest in your actions in this world.” 

Perseverance in Achieving Valuable Goals

All the difficulties that Imam Hussain (AS) suffered from were due to worthwhile goals: revealing the truth, establishing justice, and eliminating oppressive regimes. Achieving these aims cost many lives and caused Imam Hussain (AS) and his family considerable hardship. When he was leading his family and companions towards Karbala, he was perfectly aware that there was no way back. However, Imam (AS) never surrendered and was never disappointed.

Humans Are Free to Choose Their Destiny

In Karbala, the situation was so hard such that some of Imam’s (AS) companions decided to leave. They were sure that they wouldn’t leave the battlefield alive. That’s why they gave many reasons to go home; like their family being alone in their absence, owing money to others, etc. Hence, a part of the caravan left. The night before Ashura, Imam (AS) called his companions and described the extreme situation that they would face the next day. He (AS) said that they were free to leave, and they won’t be blamed for this. In other words, in spite of lacking enough soldiers, Imam (AS) did not oblige anyone to stay. He (AS) let them choose, and in such a case, they decided their own destiny.

Now that we have reviewed the significance of Imam Hussain’s (AS) movement, we realize that what happened in Karbala was not a simple battle. This event’s lessons of morality and humanity are not only limited to one place or a specific group of people but reach out to every human being, regardless of their religion, nationality, or time. 

References:

1.  Ibn Shu'ba al-Harrani, “Tuhaf al-'uqul,” p.322