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].
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.
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.
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.
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.
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.
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:
- M. B. Majlesi, “Bihar al-Anwar”, vol. 104, p. 41, T. 52.
- M. B. Majlesi, “Bihar al-Anwar”, vol. 72, p. 199.
- M. B. Majlesi, “Bihar al-Anwar”, vol. 77, p. 294.
- www.al-islam.org
- Ibn Babawayh, “Man la yahduruhu al-Faqih”, vol.3, p.474, T. 4658.
- looking to others
There are many examples and stories narrated in the Holy Quran, such as the account of Prophet Moses in the Quran, the aim of which is not only to amuse us, but as signs for the “percipient” [1], for “those who think” [2], for those who “exercise their reason” [3] or for “those who possess intellect” [4]. Therefore, after reading each story, those thoughtful and insightful people will gain profound lessons from each account that will be used as a guideline in their life.
The story of Prophet Moses (PBUH) has been mentioned in the Quran in more than 30 chapters, and more than 100 times in details, while the stories of most of the other prophets have been mentioned very briefly.
Going through a few verses of the Quran that narrate the story of Moses and his people will help us compare our life and condition in the society, with what happened at the time of Moses (PBUH), and from its lessons, we might be able to make positive changes in our lives.
The status of Prophet Moses (PBUH) in the Quran is very high: “And mention in the Book Moses. Indeed he was exclusively dedicated [to Allah], and an apostle and prophet.” (19: 51)
Before Moses was born, the Pharaoh of the time had a dream, based on which he ordered to kill all the baby boys who were born amongst children of Israel (Bani-Israel) [i] for a specific time [5]. In such situation, Moses was born, and her mother feared his life. God revealed to her: “Nurse him; then, when you fear for him, cast him into the river, and do not fear or grieve, for We will restore him to you and make him one of the apostles.” (28: 7)
The events that happened to Moses as a baby were particular. When his mother leaves him in the river, and water takes him to Pharaoh’s palace, Pharaoh’s wife who, according to Quranic exegesis, had no children or had no sons and was a monotheist woman (who hid her beliefs) convinces Pharaoh to adopt him as their child [6]. God had forbidden Moses to be suckled by any nurse. And therefore, he was returned to his mother and raised by her and Pharaoh’s wife (28: 12-3) [7].
The most prominent point in Moses’ childhood was that he was raised by faithful women. Quran describes his stepmother as a role model for believers: “Allah cites an example of the faithful: the wife of Pharaoh, when she said, ‘My Lord! Build me a home near You in paradise, and deliver me from Pharaoh and his conduct, and deliver me from the wrongdoing lot’” (66: 11).
It shows the importance of the status of mothers and their vital role in raising faithful children.
“When he came of age and became fully matured, We gave him judgment and knowledge, and thus do We reward the virtuous” (28: 15).
Unlike some narratives in the world that introduce Moses as a powerful and reliable man, but not very spiritual [8], the Quran presents him as one of those virtuous. It means that he had been righteous from childhood until his young age, and therefore, divine judgment and knowledge were given to him as a result of his good behavior.
One of the bold points that should be considered in this part of Moses’ life is his companionship with Prophet Khidhr. Although in most narrations it is said that the part of his life which is referred to in the Quran belongs to his old age, it is more logical to say that this companionship takes place when he was young and still a prince. Since he is being accompanied by a slave as mentioned in the Quran: “So when they had passed on, he said to his lad, ‘Bring us our meal. We have certainly encountered much fatigue on this journey of ours’” (18: 62).
Now, if we accept that his companionship with Khidhr took place at his young age, this also becomes a significant turning point for Moses (PBUH), in which he learned a lot from a prophet.
In the story of his youth, Quran mentions his positive attitude towards people and his support for the rights of the poor and the weak. Based on his beliefs, one time that he wants to defend a person from Bani- Israel, he unwantedly kicks his enemy in a way that he dies.
This act in the Quran is introduced as one of the significant turning points in his life. As when Pharaoh finds out, he sends someone to arrest him, and Moses runs away towards the city of Midian (Madyan) (28: 15-21).
“And when he turned his face toward Midian, he said, ‘Maybe my Lord will show me the right way’” (28: 22).
Moses defends Zipporah and her sisters at a rather medieval-looking well painted by Saraceni
When Moses arrives at the water of Midian (Madyan), he sees “a throng of people watering [their flocks], and he found, besides them, two women holding back [their flock].” He asks the reason, and they reply “We do not water [our flock] until the shepherds have driven out [their flocks].”
And to answer the probable question in Moses’ mind about why two women are doing the hard task of watering the flocks she continues: “our father is an aged man” (28: 23). So Moses waters their flock. “Then he withdrew toward the shade (of a tree) and said, ‘My Lord! I am indeed in need of any good You may send down to me!’” (28: 24) Moses does not even mention what kind of good he is expecting from God. But he leaves everything to God and asks Him to provide him with good [9].
After a while of resting under the shade of a tree “one of the two women approached him [Moses], walking bashfully. She said, ‘Indeed my father invites you to pay you the wages for watering [our flock] for us.’
So when he came to him and recounted the story to him, he said, ‘Do not be afraid. You have been delivered from the wrongdoing lot’” (28: 25). As he had left the borders of Egypt and he was now safe in Midian (Madyan). At that point, Moses realized that he had reached an insightful and knowledgeable man. The father of two women is Prophet Shu’ayb (PBUH), who, according to the Quran, was the prophet sent to people of Midian (Madyan): “And to Midian, We sent Shu‘ayb, their brother” (29: 36) [10].
Moses stays with Prophet Shu’ayb for a while. It seems like one of Shu’ayb’s daughters was interested in Moses and his manly behavior as she offers his father “Father, hire him. Indeed, the best you can hire is a powerful and trustworthy man” (28:26). Being powerful and strong as well as being trustworthy are mentioned here as two crucial criteria for employing a person [11].
Having heard his daughter’s interests, Shu’ayb (PBUH) then said, “Indeed I desire to marry you to one of these two daughters of mine, on condition that you hire yourself to me for eight years. And if you complete ten, that will be up to you” (28:27).
There are a few great lessons in this part of the story of Moses;
1- Unlike what is conventional in many societies, it is not bad for a reasonable girl to choose her husband and offer him marriage (of course, by adhering to correct manners) [12].
2- The dowry of Shu’ayb’s daughter (which is Moses’ working for Shu’ayb for eight to ten years) seems to be too much, but compared to the life and conditions that Shua’yb provides for Moses is not considerable [13].
3- This dowry was a necessity for Moses to stay with Shu’ayb and to be trained under his doctrines [14].
Moses marries Prophet Shu’ayb’s daughter, and they live in Midian for a specific time. Living with a prophet for many years is one of those blessings that were given to Moses to be trained for his primary mission in life.
Although living with Shu’ayb was a great blessing for Moses, he did not aim to stay a shepherd for the rest of his life, since he had seen significant responsibilities for himself to save the children of Israel (Bani- Israel). Therefore, he decided to travel to Egypt with his family [15].
In the next part of this article, we will follow Moses in his journey of prophethood.
Notes:
[i] Children of Israel (Bani-Israel) were the generation of Prophet Jacob or Israel (PBUH), who at the time of Prophet Joseph (PBUH), migrated to Egypt and settled there for years. (12: 93-9)
References:
- The Quran, Hijr (15): 75
- The Quran, Ra’d (13) : 3
- The Quran, Nahl (16): 12
- The Quran, Aal-e Imran (3): 190
- Makarem –e Shirazi, N. Tafseer-e Nemouneh, vol. 16, p. 14
- Makarem –e Shirazi, N. Tafseer-e Nemouneh, vol. 16, p. 30
- Makarem –e Shirazi, N. Tafseer-e Nemouneh, vol. 16, pp. 34- 38
- Scott, R. (2014), Exodus: Gods and Kings, 2014, USA
- Makarem –e Shirazi, N. Tafseer-e Nemouneh, vol. 16, pp. 56-58
- Makarem –e Shirazi, N. Tafseer-e Nemouneh, vol. 16, p. 59
- Makarem –e Shirazi, N. Tafseer-e Nemouneh, vol. 16, p. 67
- Makarem –e Shirazi, N. Tafseer-e Nemouneh, vol. 16, p. 70
- ibid
- ibid
- Makarem –e Shirazi, N. Tafseer-e Nemouneh, vol. 16, p. 74
At times of hardships over which we have no power, sometimes we find no remedy other than turning our face toward our Creator, the One who is aware of the manifest and the hidden. For sure, not everyone is able to endure difficulties and keep his/her faith; we might break easily and lose our hopes. However, those whose heart is dedicated to a Higher power and trust in His will find peace and hope in every difficult moment of their lives. Imam Sajjad (AS) is the perfect example of such people. His sincere worship to Allah at times when he was most distressed and under pressure, not only gave him the strength to deal with the problems but also left a legacy for generations after him to learn how to survive through putting trust in Allah.
In what follows, we will learn more about the life of this significant Muslim figure and a descendant of Prophet Muhammad (PBUH&HP).
Ali ibn al-Hussain ibn Ali ibn Abi Talib (AS), known as Imam Sajjad (AS) and Imam Zayn al-Abidin (AS), is the son of Imam Hussain (AS) and Shahrbanu, the daughter of Yazdgerd, king of Persia [1]. He is the fourth Imam of Shias. He was born on January 6, 659 A.D in Medina. He had many children, the most famous among whom was Muhammad al-Baqir (AS), the fifth Imam of Shias.
After being invited by Kufa people to help them rise against their tyrant ruler, Imam Hussain (AS) and his family, including Imam Sajjad (AS), set on a journey from Mecca toward Kufa, today's Iraq. On their way, Imam Sajjad (AS) was inflicted with high fever and became severely ill. His illness became even worse on the day of the battle of Karbala, to which Imam Hussain (AS) was forced, and couldn't even stand on his feet.
However, he constantly got the news of the events on the battlefield from his aunt, Lady Zaynab (AS), and others. When all of Imam Hussain's (AS) companion got martyred, he tried to guide Yazid's army one last time and called out: "Is there anyone who would defend Prophet Muhammad's (PBUH&HP) progeny? Is there anyone who would worship the one and only Allah, who would fear Him and be on our side? And is there anyone who would help us for the sake of Allah?" On hearing this touching words of his father, Imam Sajjad (AS) got up from his sickbed with all his remaining strength, hold out to his walking stick, and started for the battlefield to help his father despite his severe condition. However, when Imam Hussain (AS) saw him, urged Lady Zainab (AS) to take him back to the tents so that he wouldn't get martyred like others and preserve the legacy of Prophet Muhammad's (PBUH&HP) progeny.
After Imam Hussain's (AS) martyrdom, Imam Sajjad (AS) along with lady Zaynab (AS) and other children and women from Imam Hussain's (AS) camp were treated utterly disrespectfully by Yazid's army and taken as captives. It's been said that since Imam Sajjad (AS) was ill and unable to sit on the camel, he was tied to it while in the chain. They were then transferred to Kufa.
When they reached Kufa, to belittle them more, Yazid's soldier took them right in the middle of the town and in front of people to witness their pitiful condition. However, Imam Sajjad (AS), despite his bodily weakness, found it the best chance to talk to people and inform them of what had befallen on them. He then stood in front of people and invited them to silence. First, he praised Allah and His Prophet (PBUH&HP). And then gave this moving speech:
"O' people! For the ones who don't know me, I should say that I am Ali, son of Hussain (AS), who was martyred beside the Euphrates, without being guilty of any crime from which he would be taken revenge, I am the son of the one who has been dishonored, whose property has been plundered and whose wife and children were taken as captives, I am the son of the one who has been killed painfully, yet we are honored and proud. O' people! Do you remember the letters you have sent to my father and deceived him, then took an oath of allegiance with him, yet went into war with him and left him alone? Woe to you! What have you stored [for your afterlife]! How would you face Prophet Muhammad (PBUH&HP) when he enquires: "Did you kill my progeny and dishonor me? Aren't you my Ummah (followers)?" [2]
People were ashamed and wanted to make promises to Imam Sajjad (AS), yet he didn't accept their oaths. Then, they were taken to Ubayd Allah b. Ziyad's [i] palace. He first meant to kill Imam Sajjad (AS); however, with lady Zainab's (AS) strives, he changed his mind. After some days, by order of Ibn Ziyad, they were transferred to Damascus. They had a tough time in this city and were kept in the ruins of Damascus. Once, they attended Yazid's palace, where Imam Sajjad (AS) gave another persuasive speech in defense of Prophet Muhammad's (PBUH&HP) progeny. He introduced himself, his father, and his grandfather to people and told the people of Damascus that what Yazid and his agents have propagated are not valid. His father was not a rebel and did not want to disturb the Muslim community and make mischief in Islamic lands. He rose for truth and by invitation of Muslims to remove heresies brought up in religion and bring the simplicity and purity it had at the time of his grandfather. This speech proved the rightfulness of Imam Hussain (AS) and his movement at the face of Yazid's corrupt rule [3].
The leadership of Imam al-Sajjad (AS) began after the martyrdom of Imam Hussain (AS) on the day of Ashura and lasted for 34 or 35 years. During this time, the Islamic society, as the result of the corrupt governing system, was full of injustices and went totally against the teachings of Prophet Muhammad (PBUH&HP).
Being fully aware of the dire social and political conditions of the society, Imam Sajjad (AS) knew very well that he couldn't overtly invite people toward truthfulness and rise against the false strategies of the ruling government. Therefore, he chose to follow a wise and discreet policy in fighting against the oppression in society. Also, he meant to preserve the invaluable legacy left to him by his fathers and pass it safely to the following generations.
To this purpose, he made perfect use of indirect ways of teaching people and informing them of the vices which prevailed in the society. Praying was one of these strategies. Through his famous prayers to which we have access in Al-Sahifa al-Sajjadiyya, he not only taught people about how to connect with Allah and trust Him in helping them to overcome their problems but also posed his opposition against the present situation.
Moreover, despite severe pressures of the government of the time, Imam Sajjad (AS) managed to train some Islamic scholars to whom he transferred the knowledge he inherited from his fathers and the words and deeds of his great grandfather, Prophet Muhammad (PBUH&HP) and his true teachings.
As his name suggests, Imam Sajjad (AS) was one of the most ardent worshippers of Allah after Prophet Muhammad (PBUH&HP). He used to pray thousands of Rak'as of Salat in a matter of a day, which made him prostrate very much; thus, he is called Sajjad, meaning the person who prostrates much [4]. His prayers and supplications recorded in Al-Sahifa al-Sajjadiyya were sincere and straightforward, which made them even more touching and impressive. Through these prayers, he revealed the perfect manner of calling out to Allah and finding our way to Him in every breath and whatever difficulty we are dealing with. Also, he used his prayers to covertly show his opposition against the tyrants of his time and make people aware of the situation.
Imam Sajjad (AS) following his father, Imam Hussain (AS), grandfather, Imam Ali (AS), and great grandfather, Prophet Muhammad (PBUH&HP), was fully observant of his manner toward people and treated them with his unbound compassion and generosity. Many accounts narrate this singular attitude of Imam Sajjad (AS) in his social and personal life.
For instance, once he was riding on his horse when he saw a group of lepers who were eating breakfast. When they saw Imam Sajjad (AS), they invited him to join them. Imam Sajjad (AS) said: "I would be glad to eat with you if I weren't fasting." As soon as he reached his house, he ordered his servants to cook some good food of the best things they had. Then he invited all those lepers to his house and joined them to eat dinner together [5].
In another account, it's been said that he used to fast during the day and cooked food himself while fasting. Then he would divide all the food among people and break his fast with some bread and dates [6].
His forgiving and humble character is recounted in many narrations, which reveals him to be the best role model for all humankind. In one instance, one of Imam Sajjad's (AS) adversaries insulted and cursed Imam in front of other people. Imam's servants came to punish the one who offended him, yet Imam ordered them to leave him alone, saying, "there is something more behind his manner toward us." Then he addressed the man and said, "Is there anything you need?" the man felt ashamed and didn't answer. Imam gave his own clothes to him and ordered to provide him with a hundred Dirhams. The man feeling regretful called out, "I witness that you are the son of Prophet Muhammad (PBUH&HP)."[7] The same thing happened again with one of Imam Sajjad's (AS) relatives who met Imam and insulted him. Imam (AS) didn't answer him at the time. Then he went to his relative's house and while the man was expecting to get an angry response from Imam (AS), heard him saying, "My dear brother, a few minutes ago you stood in front of me and told whatever you wanted. Now, if what you said about me is true, then I seek pardon from Allah and ask for His forgiveness, and if what you said is not true about me, then I pray for you to be forgiven by Allah." The man became utterly ashamed and expressed his regret for accusing Imam Sajjad (AS) falsely [8].
He was also very famous for his secret charities to the people in need, many of whom found out about this unknown helper just after his martyrdom. He used to put a bag full of bread on his back and carry it to give out to the poor at night. It is narrated that he would gather whatever food remained in his own house, covered his face, and gave them all to the destitute of Medina [9].
Imam Sajjad (AS) was one of the most knowledgeable and learned personalities of his time. Muhammad ibn Muslim al-Zuhri, one of the Islamic scholars, said about him, "I found no Hashemite [ii] greater or more knowledgeable than him in fiqh [iii]."[10] He was an expert in all the matters of his time and had access to the sciences, which wasn't available to the majority of people.
The legacy of Imam Sajjad (AS) had preserved through the centuries by the books compiled by the Islamic scholars from his supplications and prayers. The two most well-known of these books are Al-Sahifa al-Sajjadiyya and Risalat al-huquq (Treatise on Rights).
Al-Sahifa al-Sajjadiyya is the collection of Imam Sajjad's (AS) supplications, which also reflects the social status at that time, especially in Medina. The supplications present "his aversion to bad behaviors and speech of people at that time, taking refuge to God from what he saw and heard and clarifying the right path under the guidance of religion and the Quran and purification of souls from pollutions"[11]. This book has been translated into several languages.
Risalat al-huquq is the title of a lengthy narration from Imam Sajjad (AS) compiled as a book. "This narration, which contains over 50 duties of any individual toward others, is, in fact, a treatise on moral conduct in both personal and social life. The rights discussed in this treatise address various social relations of any individual, like the duties toward parents, spouse, children, neighbors, teachers, students, believers, the leader of Congregational Prayer, the government, etc. Because of the particular position and the comprehensive content, several translations and commentaries have been written on this treatise" [11].
Imam Sajjad (AS) was martyred in 713 or 714 A.D. with a poison given by order of al-Walid b. 'Abd al-Malik [12]. He (AS) was buried in al-Baqi cemetery in Medina beside his uncle, Imam Hasan al-Mujtaba (AS) [13].
Finally, looking at the fruitful life of Imam Sajjad (AS), one can find the perfect path toward pure humanity. The path offered to us by Allah, which, despite having its own challenges, leads us to the fullest and most meaningful experience of this short life. The leaders are our guiding lights that shine through the darkness of our confusions and fluctuations, show us the way to prosperity, and grant us the opportunity to find Allah in every moment of our lives.
Notes:
[i] The famous Umayyad commander, the governor of Kufa at the time of the Tragedy of 'Ashura and one of the key persons in the martyrdom of Imam al-Husayn (a) and his companions.
[ii] A famous clan in Medina from which Prophet Muhammad (PBUH&HP) and his progeny are descended.
[iii] An Islamic science through which practical laws and religious duties of a person in his life are studied.
References:
- Al-Shaykh al-Saduq, 'Uyun akhbar al-Rida, vol. 2 p. 128.
- imam Sajjad (AS)
- Shadidi, Sayyid Ja'far. Zindigani 'Ali b. al-Husayn. p.75.
- Dhahabi, Muhammad b. Ahmad al-. Al-'Ibar fi khabar, vol. 1, p. 83.
- Muhammad ibn Ya'qub al-Kulayni, Kitab al-Kafi, vol.2, p.123.
- Ahmad b. Muhammad b. Khalid al-Barqi, Al-Mahasin, vol.2, p.396.
- Ibn Shahr Ashub, Manaqib Al Abi Talib, vol.3, p.296.
- Al-Shaykh Al-Mufid, Kitab al-Irshad, vol.2, p.145.
- Ibn Shahr Ashub, Manaqib Al Abi Talib, vol.3, p.292-3.
- Dhahabi, Muhammad al-. Tadhkirat l-huffaz, vol. 1, p.75.
- imam Sajjad
- Mas'udi, 'Ali b. Husayn al-. Muruj al-dhahab wa ma'adin al-jawhar, vol. 3, p. 160.
- Al-Shaykh Al-Mufid, Kitab al-Irshad, vol.3, p.160.