The Rulings of Looking at Women
The Rulings of Looking at Women
Bibliographic Information
ISBN: 978-600-7347-16-4
National Bibliographic Number: 3502976
Title and Author: The Rulings of Looking at Women / Mohammadreza Nekounam
Publisher: Islamshahr: Sobh Farda Publications, 2013.
Physical Description: 98 pages
Subject: The Look at Non-Mahram (Unrelated) Individuals
Dewey Classification: 297/36
Congress Classification: BP189/25/N8f3 1393
Main Entry: Nekounam, Mohammadreza, 1327–
Preface
This book delves into the issue of looking, providing an in-depth exploration of the standards and reasons for prohibiting or permitting gazing at a woman’s hands, face, back, skin, and body proportions, as well as the concept of “hierarchical and relative Mahram (non-marriageable kinship).”
Among the reasons for the prohibition of looking is the violation of a person’s dignity. There is no distinction in terms of the prohibition of looking between men and women. The sharp or intense look is another form of transgression. In an Islamic society, one must be vigilant in social relations, speech, and gaze, ensuring no intrusion into another’s private space without permission. However, in a society where women do not respect their own modesty, similar to the behavior of non-believers, it is permissible to look at their naked bodies, provided it does not lead to corruption or deviation.
After transgression, the second reason for prohibition is the emergence of grounds for corruption and temptation, along with a mindset of desire leading to sin.
This book also addresses the gaze of non-Mahram men at a woman’s body proportions. Many outfits designed based on women’s psychology reveal a woman’s body shape, whether through their thinness, weight, height, or silhouette. The central question is whether it is the exposure of the skin that is prohibited in Islam, or if the visible body shape itself falls under the same ruling, even when the skin is covered. The book argues that thin and transparent clothing is forbidden, as it creates the highest level of sexual arousal in men, leading them to be deceived by the woman’s appearance. If she removes such coverings, others would recognize that she is not as she appears, revealing either her body flaws or psychological disorders related to sexual matters.
This book emphasizes leniency towards followers of the faith while maintaining the boundaries of Shari’ah. The ease in religion is meant to protect the human psyche, but due to non-compliance, societies suffer from various psychological and mental illnesses caused by prohibitive actions. These issues stem from individual, ethnic, and regional preferences, which, like heavy ornaments, cast shadows over the true essence of religion. The Shari’ah is free from such extreme strictness.
Praise be to God.
Chapter 1: The Look According to the Holy Quran
The majority of rulings and etiquettes regarding the look are outlined in Surah An-Nur. God Almighty begins this surah by saying:
The Context of Defining the Rulings of the Look
“In the name of Allah, the Most Gracious, the Most Merciful. This is a Surah which We have revealed and made obligatory, and We have revealed clear signs therein, that you may be reminded.” (24:1)
God then elaborates on the rules and boundaries regarding a man and a woman who have committed adultery or are accused of it from verses 2 to 18. He continues in verses 19 and 21:
“Indeed, those who love that immorality should be spread among those who have believed will have a painful punishment in this world and the Hereafter. And Allah knows, while you do not know.”
In verse 21, He says:
“O you who have believed, do not follow the footsteps of Satan. And whoever follows the footsteps of Satan – indeed, he enjoins immorality and wrongdoing. And if not for the favor of Allah upon you and His mercy, none of you would have been purified, but Allah purifies whom He wills, and Allah is Hearing and Knowing.”
It is within this context that the verse on looking is revealed, where God commands in verses 30 and 31:
“Say to the believing men that they should lower their gaze and guard their private parts. That is purer for them. Indeed, Allah is Acquainted with what they do.”
“And say to the believing women that they should lower their gaze and guard their private parts and not display their adornment except that which [ordinarily] appears thereof and to wrap a portion of their headcoverings over their chests…”
This verse teaches both men and women the importance of controlling their gaze and ensuring modesty, warning against illicit looks that could lead to immorality or corruption.
Avoiding the Gaze of a Greedy Eye
- “Do not follow up one gaze with another; for you, O Ali, there is only the first glance.”
- (Source: Al-Kafi, vol. 5, p. 557, Hadith 16)
This narration, like others, suggests that the act of looking itself is not inherently harmful, but the continuation of such actions or the indulgence in them can lead to undesirable consequences. The purpose of these narrations—continuing from previous discussions—is to highlight that liberation, when combined with piety, can be virtuous. It is greed that causes harm. In regular conversations, it is not forbidden to look at someone briefly.
The Connection Between Gaze, Dignity, and Human Respect
- “From al-Mousali through al-Sakuni, from Abu Abdullah (peace be upon him), the Messenger of God (peace be upon him) said: There is no prohibition against looking at the hair and hands of the women of the People of the Book.”
- (Source: Al-Kafi, vol. 5, p. 557, Hadith 16)
In this narration, the Prophet Muhammad (peace be upon him) states that there is no prohibition against looking at the hair and hands of non-Muslim women (People of the Book). According to this narration—along with others of similar nature that are not weak in their chain of transmission—it is not necessary to cover one’s face when in the lands of non-believers where women may be uncovered. The key point is to ensure that the heart does not fall into lust, desire, or ill intent. This narration continues to emphasise that there is a distinction between respecting one’s religious observances and having a free, yet morally guided, outlook.
- “Ali ibn Abi Talib (peace be upon him) said: There is no harm in looking at the heads of the women of the People of the Book.”
- (Source: Al-Kafi, vol. 5, p. 561, Hadith 2)
Here, the focus is on the fact that there is no harm in looking at the heads of women from the People of the Book. The narration discusses looking in general terms and is not limited to the first glance, unlike earlier narrations that applied to Muslim women, who are regarded as having a higher degree of sanctity.
Transgression in the Gaze
From the analysis of these narrations, it is clear that the act of looking should not violate the dignity or sanctity of others. A gaze that breaks the personal boundary and human respect of another person is considered transgression and is impermissible. This applies equally to both men and women. If a man looks at another man with this intent, it is wrong, even if no pleasure is sought from it. However, such transgressive gazes towards non-Muslims are permissible, as they are not bound by the same religious sanctities. For Muslims—whether the person is of the same or opposite gender—looking in such a manner is regarded as an infringement upon their rights and disrespect.
Transgression of this nature can manifest in several ways. For instance, if someone knocks on your door and the neighbour opens it to see who is there, this gaze is seen as a transgression. The prayer of such a person becomes invalid, reflecting the harm of this violation.
The Gaze from Behind Women
A specific type of gaze, such as looking from behind at women—particularly when they are covered—can also be a form of transgression. However, looking at a non-Muslim woman, regardless of her beauty, is not impermissible unless it leads to moral corruption, as the issue here is not beauty or ugliness but the nature of the gaze and whether it constitutes a transgression.
In contemporary societies, one may not be able to legally pursue cases where someone gazes inappropriately. In societies that are not scholarly or religiously observant, such a claim might even be ridiculed. However, the Islamic perspective on the importance of preserving the sanctity of the gaze is fundamentally different from what is often perceived in secular legal systems.
Cultural Sensitivity in Gaze and Clothing
- “Muslims may enter the homes of the People of the Book during their travels and for their needs, but a Muslim cannot enter the home of another Muslim without permission.”
- (Source: Al-Kafi, vol. 5, p. 563, Hadith 2)
This hadith highlights the point that Muslims are allowed to enter the homes of non-Muslims in certain circumstances but require permission to enter the homes of fellow Muslims. It emphasizes the importance of adhering to local customs and laws, as well as fostering harmonious relationships in all societies, Islamic or otherwise.
- “I heard Abu Abdullah (peace be upon him) say: There is no harm in looking at the heads of the people of Tihama, the Bedouins, the people of the black lands, and the common folk, for when they are admonished, they do not comply. And also, there is no harm in looking at the hair and body of someone who is mentally ill or mentally impaired, unless the gaze is intentional.”
- (Source: Al-Kafi, vol. 5, p. 567, Hadith 3)
Here, Imam Sadiq (peace be upon him) permits looking at the heads of women from certain communities that do not observe the same standards of modesty, indicating that social context and custom play a role in what is deemed appropriate. The act of looking at someone’s body is also permissible in cases of mental illness or incapacity, as long as the gaze is not intentional.
The Limits of the Gaze: Looking at the Body
- “I asked Abu Abdullah (peace be upon him) regarding the forearms of a woman—whether they fall under the category of adornment that God mentions in the verse: ‘and they should not show their adornment except to their husbands.’ He replied: Yes, it includes what is beneath the headscarf and above the wrists.”
- (Source: Al-Kafi, vol. 5, p. 571, Hadith 1)
This narration discusses the limitations regarding the exposure of a woman’s adornment, particularly her arms, under the Quranic injunction regarding modesty. It underscores that certain areas of the body, such as the forearms and areas covered by the headscarf, are considered private, and their exposure to non-mahram individuals is impermissible.
- “Abu Abdullah (peace be upon him) said regarding the verse ‘except what is apparent of it,’ that the visible adornment includes kohl and rings.”
- (Source: Al-Kafi, vol. 5, p. 573, Hadith 2)
This narration confirms that certain adornments, such as kohl or rings, which are naturally visible, do not require concealment. These are considered acceptable for public display without violating modesty.
The Gaze from Behind and Respecting Boundaries
- “Abu Abdullah (peace be upon him) said: Those who look at the backs of women should not be surprised if the same is done to their wives.”
- (Source: Al-Kafi, vol. 5, p. 575, Hadith 4)
This narration advises against looking at the backs of women, emphasizing that such actions could reflect poorly on the individual’s character. The principle of reciprocity is highlighted here, where one is urged to treat others as they themselves would wish to be treated.
Separation of Genders in Society
In conclusion, it is not feasible to completely segregate men and women in society, and any attempt to do so is misguided. Rather, the focus should be on creating a healthy, ethical environment where both men and women interact respectfully, guided by religious and moral teachings. The principles of free expression and piety should be harmoniously integrated, allowing for both moral freedom and spiritual discipline to coexist.
In society, one must raise awareness and lay everything on the table, restricting prohibitions to the necessary minimum; however, if awareness is minimal and low, it is inevitable that prohibitions will increase, much like a child who must be restrained until their ignorance is replaced by knowledge. With the enhancement of their awareness, they can reach a level of maturity where they choose their sustenance based on will and thought. During the pre-revolutionary period, it was said that radios were forbidden. After the revolution, video players were considered forbidden, and currently, satellite TV is seen as haram. Yet, it is through increasing awareness that prohibitions decrease.
In a society characterized by backwardness, illiteracy, ignorance, and lack of piety, the increase in prohibitions is unavoidable (just as one would treat an ignorant child). But in a society where awareness is high, the removal of restrictions leads to a reduction in psychological burdens, worries, and unrest, thereby contributing to greater mental tranquility.
As awareness increases, a wise and determined person will only benefit from that which is beneficial to them. Religion and Shari’ah also elevate awareness and reduce prohibitions. We previously discussed the principle of religious freedom in relation to women, but the prevailing approach in the jurisprudence governing society today stands in contrast to this idea. This is evident in society, where such attitudes result in violence and oppression.
Many prohibitions in fatwas arise because the society for which they are issued lacks the necessary awareness. One of the factors contributing to this is the centuries-long isolation that religious scholars endured under the oppressive rule of governments.
Chapter Three: Examining One Jurisprudential View
After reviewing the verses and hadiths, it is appropriate to examine the text of the book al-‘Urwah al-Wuthqa to understand the extent to which the fatwas of one prominent jurist are influenced by these sources and how they align with the teachings of the Quran and the Prophetic tradition. The difference in approach is so palpable that it feels as though one is transitioning from a warm land to a cold one.
In Islamic jurisprudence, there is a section entitled al-nazrah al-wahida ila al-nisa’ la ashkala fiha (a single glance at a non-mahram is not problematic), meaning that the first glance at a non-mahram is permissible. This was mentioned in the earlier hadiths, but upon reflection, it becomes clear that the labeling of these hadiths as such is not without flaws. The title suggests that it is as if God has allowed a glance at every flower without issue and that seeing any non-mahram in a brief glance is acceptable; however, this is not true. The text of al-‘Urwah on this matter reads:
“It is obligatory for a woman to cover her entire body from anyone other than her husband and mahrams, except for her face and hands up to the wrist, provided there is no enjoyment or suspicion. If there is enjoyment or suspicion, covering is obligatory, and looking at her, even by mahrams, is forbidden, even regarding the face and hands up to the wrist.” (al-‘Urwah al-Wuthqa, vol. 2, p. 317)
The author of al-‘Urwah does not consider the hijab to be obligatory but speaks about the necessity of covering and distinguishes between hijab and covering in terms of connection and separation.
The author says that if non-mahrams or mahrams derive pleasure from looking at a woman’s face or hands up to the wrist, they are obligated not to look at her.
However, the phrasing of the fatwa is problematic, as the condition of “with enjoyment” extends even to the husband, which is not the case.
As previously stated, mahrams should not impose such strict coverages that make it difficult for their spouses and children to interact normally with outsiders.
al-‘Urwah al-Wuthqa, vol. 2, p. 317.
He perceives it as faultless. The flexibility inherent in religion exists to safeguard the human psyche; yet, owing to its non-implementation, society suffers from various psychological and mental disorders, many of which stem from excessive prohibitions. One prevalent issue among certain religious families is the overabundance of restrictions, such that many members of society are reluctant to marry their daughters. When these girls are unable to converse freely with their own fathers or brothers, how can they be expected to engage confidently with society or lead fulfilling lives within it?
Adopting such behaviours does not, in any sense, amount to piety or chastity; rather, in numerous cases, it represents sheer ignorance. At times, such patterns of conduct adversely affect marital relationships, even leading to problems between spouses within a lawful union. In some cases, they result in frequent nocturnal emissions or self-stimulation in the children of these families.
Optimistically speaking, one might say that those who exhibit such behaviours may manage to lead a personally disciplined life; however, they lack the capacity for healthy social interaction and cannot contribute constructively to society, nor serve as role models. In certain instances, women fear expressing themselves sexually to their husbands, dreading being perceived as immodest. Consequently, they feel compelled to suppress their desires, becoming emotionally repressed and, ultimately, mere animated corpses. It is evident that men are not drawn to the lifeless, especially when lively, seductive figures are readily visible in the streets or on adult films. In contrast, their own wives appear cold and immobile, like slabs of stone.
Women raised in this manner are unable to express their femininity or engage playfully with their spouses. Though they may shower their children with passionate affection, they approach their husbands with emotional frigidity in an attempt to maintain their modesty. Such women are incapable of embracing their femininity or demonstrating the art of being a woman to their husbands. These issues are the result of personal, ethnic, or regional preferences that, like a burdensome appendage, have overshadowed the spirit of religion. Indeed, such excessive strictness finds no support in the teachings of Sharia.
The Qur’anic verse “yudnīna ʿalayhinna min jalābībihinna” instructs women to draw their cloaks closely around themselves. Similarly, in the verse “wal-yaḍribna bikhumurihinna ʿalā juyūbihinna”, women are commanded to place their headscarves over their bosoms—meaning, by extension, over the neck and chest—as opposed to the practice of pre-Islamic Arab customs, where the scarf would be drawn back behind the neck, exposing parts of their adornment such as the ears, sides of the face, neck, and upper chest.
The Qur’an addresses this issue in response to prevailing norms of the time. Women then often wore cloaks in a negligent manner similar to contemporary examples of immodest dress, whereby neither the cloak functioned as a proper covering, nor was sufficient attention paid to concealing the body. Thus, the command was given for women to draw the two sides of their cloaks together in order to prevent the exposure of inner garments, ornaments, chest, or concealed bodily features.
Exceptions to the Obligation of Covering
The Qur’anic mandate for women to cover their bodies includes three key exceptions:
- Elderly Women:
The Qur’an states:
“And women of post-menstrual age who do not expect marriage—there is no blame upon them for putting aside their outer garments, provided they do not make a display of their adornment.” (Qur’an, al-Nūr: 60)
This verse permits elderly women, who are no longer considered candidates for marriage, to ease their mode of dress, provided it is not done for the purpose of ostentation or attraction. - Face and Hands:
Another verse reads:
“And let them not display their adornment, except that which is [naturally] apparent.” (Qur’an, al-Nūr: 31)
This is generally understood to permit the exposure of the face and hands up to the wrist, as these are parts of the body naturally visible and difficult to cover fully in public life. - Mahram (Non-marriageable kin):
As discussed previously, adornment may be shown to close male relatives (maḥārim), such as fathers, brothers, and sons. The verse explicitly states:
“And let them not display their adornment except to their husbands…”
Here, “adornment” refers not only to decorative items and clothing, but also to those parts of the body that may provoke desire or attract attention. Therefore, a woman is required to cover any part of the body that may elicit attraction, except for those areas naturally and inevitably visible—namely, the face and hands.
The Face: Identity and Expression
The face and hands are integral to one’s personal identity and communication. In facial profiling (or physiognomy), the face is considered a reflection of the entire personality and bodily disposition. God, in His wisdom, created human beings upright, and evidently does not require the concealment of the face or hands. Just as men live with dignity and presence through their visible identities, so too should women.
Although Islam prioritises modesty and upholds chastity as a fundamental principle, the face—being the focal point of recognition and interaction—requires additional attention. In facial analysis, it is said that the entire human physique can be inferred from one’s facial features. Nevertheless, the face has been left uncovered by divine command, possibly to test men’s moral integrity and self-restraint, enabling their character to be shaped freely in response to women’s dignity and modesty.
This may well explain why, during the Hajj pilgrimage—a supreme display of pure and sincere servitude—women are forbidden to wear a veil or face-covering. In such a context, wearing a niqāb, face-veil, or burqa is deemed inappropriate. The act of leaving the face uncovered during such a sacred occasion symbolises sincerity, equality, and detachment from pretence and societal ornamentation.
The Unpleasantness and Deceptiveness of the Veil
“Niqāb” refers to the opening or uncovering of a matter. A witness who informs about the hidden aspects of a matter is called a “naqīb.” The term “nuqūb” is the plural form of niqāb. Arabs say, “ghattat wajhihā bil-niqāb,” meaning she covered her face with a veil. While the niqāb hides the face, it is still referred to as a veil due to the openings or perforations in it that make it possible to see. In Arab custom, a niqāb refers to a covering that only reveals a woman’s eyes and eyebrows, concealing the irregularities of the face. Some women use it for the purpose of attracting and deceiving men, often for cosmetic purposes. Some dancers, particularly those who danced semi-naked, wore veils to enhance their attractiveness. Since the niqāb involves deception and self-adornment, it is seen as morally corrupting.
The Corrupting Potential of the Niqāb and the Veil
A “pūshiyah” (veil) is a type of niqāb, and by analogy, it can be said that just as the niqāb, with its partial concealment of the face, has the potential to deceive and corrupt, the pūshiyah can also lead to similar corrupt outcomes. For women, it can be used for deception and self-display, and for men, anything that is hidden can be stimulating, arousing, and corrupting. Therefore, this effect can manifest even without the woman herself being corrupted.
The key difference between the niqāb and the pūshiyah is that the niqāb was worn by female singers, who were associated with corruption in their behavior, while the pūshiyah might be seen as having a moral and functional role. Even if pious women wear it, the potential for corruption remains due to the effects on the male gaze. Thus, society generally views such practices as undesirable and unnecessary. The niqāb worn by female singers is different from that worn by pious women, particularly in southern regions, but the moral and practical implications of both should be considered.
The Unpleasantness of Extreme Coverage
In a narration, Imam Ja’far al-Sadiq said:
“A woman in the state of Ihrām may wear whatever she likes, except for silk and gloves, but wearing a niqāb is disliked.”
Furthermore, in Wasā’il al-Shī’ah, a chapter exists titled “The Non-Obligation of Covering a Woman’s Face during Prayer, but It Is Recommended to Uncover It.” One narration states:
“When asked about a woman praying with a niqāb, he said, ‘If she uncovers the area of prostration, there is no harm, though uncovering the face is better.'”
Additionally, there is another narration that says:
“Wearing the niqāb in prayer for a woman is permissible but disliked.”
The intention behind these narrations is to emphasize that just as it is prohibited to wear revealing or thin clothing, excessive coverage is also disliked. Balance and moderation should always be maintained. A woman can achieve chastity and purity by wearing appropriate and natural clothing, without the need for a niqāb, face veil, or headscarf, avoiding unnecessary displays of modesty.
The Visibility of the Body’s Form in Narrations and Jurisprudence
The following narration mentions the permissibility of seeing a man’s bodily form, including the private areas:
“One day I entered a public bath in Medina, and the bathkeeper informed me that Imam al-Baqir used to enter, apply the depilatory to his private areas, then wrap his garment around his waist and invite me to depilate the rest of his body. One day I said to him, ‘The area you dislike me seeing, I have already seen.’ He replied, ‘No, you saw nothing because the depilatory covers it.'”
This narration shows the permissibility of seeing the bodily form, including the private parts, as no specific covering has been legislated for women. The ruling thus applies equally to both men and women.
Another narration mentions:
“Imam al-Baqir said: ‘A believer should not enter the bathhouse without a loincloth.’ Once, when entering the bathhouse and applying depilatory to his body, he removed his loincloth. Someone remarked, ‘You have instructed us to wear the loincloth, but you have discarded it yourself.’ He replied, ‘Did you not know that the depilatory covers the private parts?'”
These narrations suggest that there is no prohibition on the visibility of the body’s shape, but it is important to preserve the dignity and modesty of individuals in society.
The Requirement of Covering the Body’s Form in Prayer
Imam Ja’far al-Sadiq said:
“Do not pray in clothing that is see-through or revealing.”
This narration highlights the importance of covering the body in a manner that does not reveal its shape, especially in prayer. While the exact shape of the body may not need to be concealed, the color of the skin and any visible shape must be covered to preserve modesty.
A woman is required to cover all her body except for the face, hands, and feet up to the ankles. The covering should prevent the form or shape of the body from being visible.
The respected jurist, Ayatollah al-Sayyid al-Tabatabai Yazdi, in Al-Urwah al-Wuthqa, explains that the requirement of covering does not demand a specific garment or method; the mere covering of the body is sufficient, whether done with a cloth or by using other means. However, in prayer, the covering should be specific and complete, ensuring that the body is covered appropriately.
From these discussions, we can conclude that revealing the form of the body, without exposing the skin, is not inherently problematic. However, it should always be avoided in contexts where it could lead to a reduction in public chastity or morality, as it may provoke inappropriate thoughts and behaviors.
Covering the Form of the Body in Islamic Jurisprudence
In non-prayer situations, specific requirements for covering the body are not mandated, provided that a covering exists to prevent the exposure of private parts. However, in the context of prayer, a more stringent standard applies. For men, covering the private areas is obligatory, while for women, the requirement extends to covering the whole body except for the face, hands, and feet.
In conclusion, Islamic jurisprudence encourages a balance between modesty and practicality, ensuring that the form of the body is not exposed in inappropriate contexts, while allowing flexibility in how the body is covered in daily life.
21 – “Whoever looks at a woman and either raises his gaze to the sky or lowers his gaze, his sight will not return to him until Allah marries him to one of the Hur al-Ayn” (1).
Whoever sees a woman and looks upwards or averts his gaze, before his eyes return to their normal state, Allah will marry him to one of the Hur al-Ayn.
Some points from the narration are briefly mentioned as follows:
First: How is it that, before the individual has lowered his gaze, Allah marries him to a Huri (a companion of Paradise) and does not defer this to the Day of Judgment?
Second: The prescription in this narration applies to individuals who are affected by a certain condition. When a person with this condition looks at a woman and knows that it will lead to a problem, he should not gaze fixedly or should turn his head away or look upwards. This is because the gaze may lead him into temptation, and thus he must consciously aim not to fall into impurity. To strengthen his resolve, Allah promises him a Huri.
Third: If this prescription is for those who are afflicted, then for others, who are not affected and do not suffer harm from their gaze, they may look without fear.
The promise of the Huri is a reward for one who intends to avoid corruption and sin, someone who has struggled and resisted his desires. Everything in this world has its reckoning.
It must be stated that Allah’s promise is not deferred, and one should not always defer promises to the Hereafter. When an individual does not allow his gaze to linger, Allah, in His generosity, places a purity in his heart, which is the very essence of the Hur al-Ayn. In reality, the pleasure of avoiding sin is the true reward. A person who has no resolve cannot avoid fixating his gaze, and by doing so, is impure. However, when a person realises that the look may be problematic or abnormal, or that the woman may be inappropriate, he should not justify his initial gaze. Instead, at the first sign of danger, he must turn his head, preserving his inner purity. Therefore, the Huri granted to him is this inner purity, which he must safeguard. Indeed, maintaining inner purity in this world leads to countless Hur al-Ayn in the Hereafter. The promise of the Hereafter remains intact, but we should not always defer Allah’s promises to the Day of Judgment. Inner purity is the very seed of the Huri, and it is through one’s actions that Paradise is achieved, as “man is not given except what he strives for” (1).
Thus, one’s actions and choices in this world, including avoiding sinful gazes, will shape their ultimate reward. The act of preserving one’s purity from temptation can itself be considered the true Huri.
Sustaining Inner Purity and Avoiding Temptation:
The act of avoiding sin and desiring purity in one’s heart is the root of divine promise. However, those who struggle to keep their gaze restrained and resist temptation are more deserving of divine mercy and reward.
