Written transcript of the lecture
The Meshkat-e Noor teachings series🌻🔆🔆🌻
🌼🔆🌼Hijab, the Veiled Jewel🌼🔆🌼
🌹🔅☘️ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحيمِ ☘️🔅🌹
🔅🌹 “The Secret of the Fāṭimahs,” “The Secrets of Hijab,” “The Wisdom of Observing Hijab Before a Blind Man,” “The Mirage of Pleasure,” “The Night of the Martyrdom of the Infallible Fāṭimah (SA),” and more—a synopsis with supplements 1405.06.30 Ali Saei (Abdullah Meshkat) 110.141(903) 🌹🔅
🌼🌸☘️🌷🌹🌻 🕋 🤲 🌙 ✳️✅ ❇️ ✨🔆💫🔆
“Maʿṣūmah, a Fāṭimiyyah blossom”
🌻 Foreword
“In the name of the One who created hijab”
Endless praise belongs to God, who veiled beauty and made the veil a mirror of His own beauty. Unending salutations upon Fāṭimah (SA), who was a part of the Prophet’s (PBUH) very being, and upon the Fāṭimahs, the first blossoms of Fāṭimah’s garden: Maʿṣūmah (SA), who became another Fāṭimah, and Zaynab (SA), who became the Fāṭimah of Karbala.
This text is a synopsis of the secrets of hijab, the wisdom of observing hijab before a blind man, and the mirage of pleasure, together with an expansive, lyrical supplement to the narration of Umm Salamah and narrations with a similar theme.
This collection is neither an article nor a book; rather, it is a journey of understanding into the depths of hijab—from its outward layers to its inward ones, from jurisprudence to mysticism, from psychology to sociology, and from subtle elaboration to further completion.
The aim of this collection is not to prove the validity of hijab—for that is self-evident in religion—but to reveal its hidden dimensions: hijab is not a restriction but an honour; not a chain but a crown; not a custom but an act of worship.
Dear reader, I invite you on a journey through this garden of understanding. It offers a drop as a gift from the ocean of hijab’s wisdom and brings the fragrance of a flower from the garden of chastity to your senses.
🌼 Introduction
“Hijab, the Veiled Jewel”
Hijab is a jewel set into the fabric of a woman’s being, safeguarding her like a precious gem in the shell of chastity. This jewel is not meant to conceal a woman, but to make her devotion manifest.
The narration of Umm Salamah, expanded and supplemented in this collection, is a gateway to understanding hijab:
وَ عَنْ أُمِّ سَلَمَةَ قَالَتْ کُنْتُ عِنْدَ رَسُولِ اللَّهِ ص وَ عِنْدَهُ مَيْمُونَةُ- فَأَقْبَلَ ابْنُ أُمِّ مَكْتُومٍ وَ ذَلِكَ بَعْدَ أَنْ أُمِرَ بِالْحِجَابِ فَقَالَ احْتَجِبَا فَقُلْنَا يَا رَسُولَ اللَّهِ- أَ لَيْسَ أَعْمَى لَا يُبْصِرُنَا قَالَ أَ فَعَمْيَاوَانِ أَنْتُمَا أَ لَسْتُمَا تُبْصِرَانِهِ.
The Prophet (PBUH) said: “Are you two also blind? Can you not see him?”
This single sentence opens up a world of understanding:
Hijab is a two-sided injunction: it concerns both men and women.
A man’s blindness does not make the injunction of hijab inapplicable.
Hijab is not solely about preventing a man’s gaze; it also safeguards a woman’s chastity and helps her control her own gaze.
It also encompasses subtle forms of contact: communication is not limited to sight.
Other senses are more active in those who are blind.
A woman’s intention and resolve in observing hijab form an inward covering.
It demonstrates Islam’s profound concern for hijab.
Hijab prevents laxity and inattention.
Women and men are sources of vibrations, and these vibrations are not limited to sight.
This collection is an expansive, lyrical treatment of this narration and a supplement to it, considering other narrations from Fāṭimah (SA), Imam al-Ṣādiq (AS), Imam al-Riḍā (AS), and the Commander of the Faithful (AS).
❇️ A Structured Summary
“Rules of Hijab in the Mirror of the Narrations”
| No. | Rule | Source | Explanation |
| 1 | Hijab is a two-sided injunction | Narration of Umm Salamah | Both men and women are obliged to control their gaze and observe covering. |
| 2 | A man’s blindness does not nullify the injunction | Narrations of Umm Salamah, ʿĀʾishah, and Ḥafṣah | A woman must observe hijab even if the man is blind. |
| 3 | Hijab safeguards a woman’s chastity | Verse 31 of Sūrat al-Nūr | A woman, too, must control her gaze. |
| 4 | Hijab encompasses subtle forms of contact | Narration of Fāṭimah (SA) | A woman’s scent, voice, and vibrations must also be regulated. |
| 5 | Other senses are more active in those who are blind | Narration of Fāṭimah (SA) | Smell, hearing, touch, and the heart’s perception are channels of understanding. |
| 6 | Hijab is a practice in God-consciousness | Narration of Umm Salamah | Observing hijab before a blind man deepens sincerity. |
| 7 | Hijab: A Sign of Islam’s Sensitivity | Narration from Umm Salamah | If it matters even in the presence of a blind person, it matters all the more in the presence of one who can see. |
| 8 | Hijab: A Safeguard Against Negligence | Narration from Umm Salamah | It prevents carelessness about the matter of hijab. |
| 9 | The First Glance Is Permitted; the Second Is Forbidden | Narration from Imam Ali (AS) | An accidental glance is forgiven, but repeating it is forbidden. |
| 10 | Lowering the Gaze Brings Reward | Narration from Imam Sadiq (AS) | Turning away from what is forbidden brings the reward of being joined with the houris. |
| 11 | For Women, the Best Course Is Not to See Men, Nor Men to See Women | Narration from Fatimah (SA) | Women and men should not look at one another (unless necessary). |
| 12 | A Married Woman’s Forbidden Glance Nullifies Her Good Deeds | Narration from the Prophet (PBUH) | A forbidden glance destroys all good deeds. |
| 13 | Hijab Preserves a Woman’s Dignity | Narration from Fatimah (SA) | A woman is a hidden treasure, preserved by hijab. |
| 14 | Hijab Preserves Family Order | Multiple narrations | Hijab preserves the boundaries between those who are mahram and those who are not. |
| 15 | Hijab: Islam’s Universal Message | Verse 31 of Surah al-Nur | This ruling transcends time and place. |
Further Principles Through the Lenses of Different Fields of Knowledge
| Field | Principle | Explanation |
| Epistemological | Hijab as Existential Covering | |
| A symbol of concealing flaws and making servitude manifest. | Mystical | Hijab as a Boundary on the Path to Union |
| Through hijab, the wayfarer passes beyond the tumult and reaches solitude. | Psychological | Hijab as Sexual Self-Regulation |
| Regulating sexual stimuli in society. | Sociological | Hijab as Social Capital |
| It preserves trust and solidarity. | Jurisprudential | Hijab as an Unqualified Obligation |
| The ruling is absolute, and blindness does not qualify it. | Educational | Hijab as an Exercise in God-consciousness |
| Observing it in private deepens sincerity. | Spiritual | Hijab as a Filter for Vibrations |
| It reduces unwanted vibrations. | Ethical | Hijab as a Guardian of Dignity |
| A woman remains a hidden treasure. | Social | Hijab as Family Order |
| The boundaries between those who are mahram and those who are not are preserved. | Universal | Hijab as Islam’s Message |
A message of chastity, modesty, and dignity to the world.أَ فَعَمْيَاوَانِ أَنْتُمَا
🌹 Final Words
“Hijab: An Ocean of Wisdom”
Hijab is an ocean, every drop of which holds an ocean of wisdom.
With a single short sentence, the Prophet (PBUH) opens a gateway to knowledge for us:
“؟”
“Are you two also blind?”
No. You can see, and you must uphold hijab.
Fatimah (SA) became Fatimah because she lived by Fatimah’s example. Ma‘sumah (SA) became Ma‘sumah because she followed Fatimah’s path. Zaynab (SA) became Zaynab because she was another Fatimah.
Hijab is the path to becoming like Fatimah: to take on the fragrance of Ma‘sumah, and attain the grandeur of Zaynab.
O Lord!
Do not make us among those who can see yet are heedless.
Make hijab for us a crown of dignity, not a chain of humiliation.
Make us steadfast in guarding the sanctuary of chastity.
Illumine our hearts with the light of modesty.
Turn our eyes away from forbidden glances.
Make our tongues fragrant with remembrance of You.
May our steps on the path of Fatima (SA) remain steadfast.
Amen, O Lord of all the worlds.
❇️The Mystery of Fatima and the Fātimāt: The Mystery of the Infallible Lady, peace be upon them
How did Fatima become Fatima? How did Maʿsuma become Fatima Maʿsuma?!
How did they conquer earth and heaven, and the highest realm? How did they conquer hearts and make their mark on history?!
Their heavenly radiance and manifestation endure, while the world is still gazing on the splendor and majesty of their earthly lives!
In this way, they have made the world itself swim in their grandeur!
Who would not wish to become Fāṭimī and attain the rank of Maʿsuma?!
The veil is the path to becoming Fāṭimī, to taking on the fragrance of Maʿsuma and attaining Zaynab’s greatness!
A woman’s hijab means that she is adorned with God’s mighty sign. A woman who wears hijab is a guardian of the sanctity of God’s domain!
A woman who is veiled and pure is the keeper of the sacred city of God!
Fatima Maʿsuma, peace be upon her, is among the sweetest fruits in the Fāṭimī garden, one of the first fruits of the Zahra’i tree!
❇️Hijab: The Way to Fāṭimī Virtue
Hijab, too, has its obligations, its recommended practices, and its subtle points. Whoever observes hijab in the best possible way will partake of its hidden blessings!
Attending to the subtleties of hijab means understanding the finer points of God’s laws and being among the foremost in carrying out His commands. It means winning the contest in devotion to God!
❇️The Remarkable Mystery of Observing Hijab in the Presence of a Blind Man
The ruling on hijab for women is not meant to confine them, but to test them in a sacred way. Hijab is a ladder by which a woman ascends to the highest stations of servitude to God. For a few days in this fleeting abode, she bears this sweet constraint; in the everlasting abode, she will enjoy its abundant blessings forever!
The beautiful hadith about observing hijab in the presence of a blind man reveals particular hidden mysteries of hijab.
❇️A Woman’s Hijab in the Presence of a Blind Man
وَ عَنْ أُمِّ سَلَمَةَ قَالَتْ كُنْتُ عِنْدَ رَسُولِ اللَّهِ ص وَ عِنْدَهُ مَيْمُونَةُ- فَأَقْبَلَ ابْنُ أُمِّ مَكْتُومٍ وَ ذَلِكَ بَعْدَ أَنْ أُمِرَ بِالْحِجَابِ فَقَالَ احْتَجِبَا فَقُلْنَا يَا رَسُولَ اللَّهِ- أَ لَيْسَ أَعْمَى لَا يُبْصِرُنَا قَالَ أَ فَعَمْيَاوَانِ أَنْتُمَا أَ لَسْتُمَا تُبْصِرَانِهِ.[1]
💫 Umm Salama is reported to have said:
“I was with the Messenger of God (PBUH), and Maymuna was with him too. Just then, Ibn Umm Maktum came in—and this was after the command to observe hijab had been given.
The Prophet (PBUH) said, ‘Cover yourselves.’
We said, ‘Messenger of God, is he not blind? Can he not see us?’
He said, ‘Are the two of you blind as well? Do you not see him?’”
Illumination:
🔹 1. Context of the report
This incident took place after the verse on hijab was revealed.
Ibn Umm Maktum was a blind man who came to see the Prophet (PBUH).
The Prophet (PBUH) told Umm Salama and Maymuna to cover themselves.
🔹 2. The women’s question
They asked, “He is blind and cannot see us, so why should we cover ourselves?”
🔹 3. The Prophet’s (PBUH) answer
The Prophet (PBUH) said, “Are the two of you blind as well? Do you not see him?”
In other words, the ruling on hijab is not limited to a man seeing a woman; it also concerns a woman looking at a man who is not her mahram.
Although the man is blind, the woman can see him, and a woman’s looking at a man who is not her mahram must also be accompanied by hijab and covering.
🔹 4. The message of the report
Hijab is not only meant to protect a woman from a man’s gaze; it is also meant to protect her from looking at a man who is not her mahram.
A woman, too, is required not to look at a man who is not her mahram, and to cover herself.
💎 Further illumination:
Hijab is a ruling that applies to both parties: men and women.
A man’s blindness does not lift the obligation of hijab for a woman.
This report emphasizes the need to observe hijab and cover oneself even in the presence of blind people.
It shows that hijab is not only intended to prevent a man from looking, but also to preserve a woman’s modesty and guard her gaze.
It also encompasses hidden matters!
Human connection is not confined to what is seen!
A person’s outward appearance can be reflected in the inner being of others!
Observing hijab is a woman’s banner of devotion, chastity, and modesty; it must always remain held high!
Blind people cannot see, but their other senses are more acute!
A woman’s intention and resolve in observing hijab are an inner covering, an inner barrier,
which restrains her attraction toward a man, even if he is blind!
It is a kind of practice in observing hijab in private, away from the presence of mahrams and one’s husband. It strengthens God-consciousness.
It shows Islam’s concern for hijab: if it calls for care in the presence of a blind man, then its concern is even greater in the presence of those who can see!
Observing hijab is a sacred discipline, a blessed constraint. It protects a woman from men who are not her mahrams. A precious treasure remains safeguarded, its worth undiminished!
Observing hijab in the presence of a blind man prevents possible laxity and neglect of the matter of hijab!
Women and men are sources of vibration; sight is only one instrument, not the whole of it! Hijab prevents a woman’s waves from being drawn in!
A woman’s body vibrates in proportion to how much of it is revealed!
These vibrations are not limited to sight; they also include smell, taste, touch, and the heart!
A woman’s vibrations can also be sensed through men’s inner faculties!
❇️Every Gaze Is a Two-Way Connection!
💫🔆مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ: اسْتَأْذَنَ ابْنُ أُمِّ مَكْتُومٍ عَلَى النَّبِيِّ ص- وَ عِنْدَهُ عَائِشَةُ وَ حَفْصَةُ فَقَالَ لَهُمَا قُومَا فَادْخُلَا الْبَيْتَ فَقَالَتَا إِنَّهُ أَعْمَى فَقَالَ إِنْ لَمْ يَرَكُمَا فَإِنَّكُمَا تَرَيَانِهِ. [2]
💫 Muhammad ibn Ya‘qub (al-Kulayni) narrates from several of his companions, from Ahmad ibn Abi ‘Abd Allah, who said:
“**Ibn Umm Maktum** asked the Prophet (PBUH) for permission to enter while Aisha and Hafsa were with him.
The Prophet (PBUH) said to them, ‘Get up and go inside the house.’
They said, ‘He is blind.’
He replied, ‘Even if he cannot see you, you can see him.’”
**Illumination:**
🔹 **1. The context of the narration**
Ibn Umm Maktum, a blind man, asked the Prophet (PBUH) for permission to enter.
Aisha and Hafsa were with the Prophet (PBUH).
The Prophet (PBUH) told them to get up and go inside the house.
🔹 **2. Their question**
They said, “He is blind and cannot see us.”
🔹 **3. The Prophet’s (PBUH) reply**
He said, “Even if he cannot see you, you can see him.”
That is, the ruling on hijab is not limited to a man seeing a woman; it also concerns a woman looking at a man who is not her mahram.
Though the man is blind, the woman can see him, and a woman’s gaze at a man who is not her mahram must also be accompanied by hijab and modest covering.
🔹 **4. Comparison with the earlier narrations**
In the narration of Umm Salama, the Prophet (PBUH) asked the women, “Are you blind?”
In the narration of Fatima (SA), she observed hijab of her own accord, before the Prophet (PBUH) asked her anything.
The same ruling is reiterated in this narration.
💎 **The central message of the narration:**
Hijab is a two-sided obligation: it applies to both men and women.
A man’s blindness does not remove a woman’s obligation to observe hijab.
This narration stresses the need to observe hijab and modest covering, even in the presence of blind people.
It shows that hijab is not solely intended to prevent men from looking; it also serves to preserve a woman’s modesty and guard her gaze.
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: اسْتَأْذَنَ أَعْمَى عَلَى فَاطِمَةَ ع فَحَجَبَتْهُ فَقَالَ لَهَا النَّبِيُّ ع لِمَ تَحْجُبِينَهُ وَ هُوَ لَا يَرَاكِ قَالَتْ يَا رَسُولَ اللَّهِ إِنْ لَمْ يَكُنْ يَرَانِي فَإِنِّي أَرَاهُ وَ هُوَ يَشَمُّ الرِّيحَ فَقَالَ رَسُولُ اللَّهِ أَشْهَدُ أَنَّكِ بَضْعَةٌ مِنِّي.[3]
💫 It is narrated from Imam al-Sadiq (AS) that he said:
“A blind man asked Fatima (SA) for permission to enter. Fatima (SA) covered herself from him.
The Prophet (PBUH) said to her, ‘Why did you cover yourself from him when he cannot see you?’
Fatima (SA) replied, ‘O Messenger of God! Even if he cannot see me, I can see him, and he can smell my [scent].’
The Messenger of God (PBUH) said, ‘I bear witness that you are a part of me.’”
**Illumination:**
🔹 **1. The context of the narration**
A blind man asked Lady Fatima (SA) for permission to enter.
Fatima (SA) covered herself from him.
🔹 **2. The Prophet’s (PBUH) question**
The Prophet (PBUH) asked, “Why did you cover yourself from him when he cannot see you?”
🔹 **3. Fatima’s (SA) reply**
Fatima (SA) gave two reasons in her reply:
“Even if he cannot see me, I can see him.” That is, the ruling on hijab is not limited to a man seeing a woman.
“He can smell my [scent].” That is, even a woman’s scent can be a source of temptation.
🔹 **4. The Prophet’s (PBUH) affirmation**
The Prophet (PBUH) said, “I bear witness that you are a part of me.”
This is the Prophet’s (PBUH) highest affirmation of Fatima’s (SA) modesty and observance of hijab.
🔹 **5. Comparison with the narration of Umm Salama**
In the narration of Umm Salama, the Prophet (PBUH) asked the women, “Are you blind?” That is, a woman too should not look at a man who is not her mahram.
In this narration, Fatima (SA) observed hijab of her own accord, before the Prophet (PBUH) asked her anything, and explained her reason for doing so.
💎 **The central message of the narration:**
Hijab is not solely intended to prevent men from looking; it also serves to preserve a woman’s modesty and guard her gaze.
Even a woman’s scent can be a source of temptation, and this should be taken into account when observing hijab.
Fatima (SA) is the perfect model of modesty and hijab, and the Prophet (PBUH) regards her as “a part of me.”
This narration also stresses the need to observe hijab in the presence of blind people.
❇️A woman’s eyes should be filled with what is lawful, leaving no room for what is forbidden!
💫🔆مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ فِي عِقَابِ الْأَعْمَالِ بِسَنَدٍ تَقَدَّمَ فِي عِيَادَةِ الْمَرِيضِ قَالَ: قَالَ النَّبِيُّ ص اشْتَدَّ غَضَبُ اللَّهِ عَلَى امْرَأَةٍ ذَاتِ بَعْلٍ مَلَأَتْ عَيْنَهَا مِنْ غَيْرِ زَوْجِهَا أَوْ غَيْرِ ذِي مَحْرَمٍ مِنْهَا فَإِنَّهَا إِنْ فَعَلَتْ ذَلِكَ أَحْبَطَ اللَّهُ عَزَّ وَ جَلَّ كُلَّ عَمَلٍ عَمِلَتْهُ فَإِنْ أَوْطَأَتْ فِرَاشَهُ غَيْرَهُ كَانَ حَقّاً عَلَى اللَّهِ أَنْ يُحْرِقَهَا بِالنَّارِ بَعْدَ أَنْ يُعَذِّبَهَا فِي قَبْرِهَا. [4]
💫 Muhammad ibn Ali ibn Husayn (Shaykh Saduq), in the book “Iqab al-A’mal,” has narrated with a chain of transmission that was mentioned earlier in the chapter on visiting the sick, that the Prophet (PBUH) said:
“God’s wrath is severe upon a woman who has a husband and yet fills her eyes with someone other than her husband or a non-mahram;
for if she does so, God, Mighty and Majestic, destroys all the deeds she has performed.
And if she defiles her husband’s bed [with a non-mahram man], it is incumbent upon God to burn her with fire after the punishment of her grave.”
💫🔆الْحَسَنُ الطَّبْرِسِيُّ فِي مَكَارِمِ الْأَخْلَاقِ عَنِ النَّبِيِّ ص أَنَّ فَاطِمَةَ قَالَتْ لَهُ فِي حَدِيثٍ خَيْرٌ لِلنِّسَاءِ أَنْ لَا يَرَيْنَ الرِّجَالَ وَ لَا يَرَاهُنَّ الرِّجَالُ فَقَالَ ص فَاطِمَةُ مِنِّي. [5]
💫 Hasan Tabarsi, in the book “Makarem al-Akhlaq,” has narrated from the Prophet (PBUH) that Hazrat Fatima (SA) said to him in a hadith:
“The best thing for women is that they neither see men nor are seen by men.”
The Prophet (PBUH) said: “Fatima is from me.”
Elucidation:
🔹 1. The sin of the forbidden gaze for a married woman
A married woman looking at a non-mahram man is a grave sin.
Its punishment:
The destruction of all good deeds.
Intense divine wrath.
🔹 2. The sin of defiling the husband’s bed
If a married woman establishes an illicit relationship with a non-mahram man (defilement of the bed):
The punishment of the grave.
Being burned with fire after the punishment of the grave.
🔹 3. The best thing for women
Hazrat Fatima (SA): “The best thing for women is that they neither see men nor are seen by men.”
The Prophet (PBUH): “Fatima is from me.”
This is the highest endorsement by the Prophet (PBUH) of Fatima’s (SA) chastity and hijab.
🔹 4. Comparison with previous narrations
In the narration of Umm Salama, the Prophet (PBUH) said to the women: “Are you blind?” – meaning that a woman too should not look at a non-mahram man.
In the narration of Fatima (SA), she herself observed hijab before the Prophet’s (PBUH) question.
In this narration, the best thing for women is mutual non-seeing.
💎 Subtlety:
The forbidden gaze for a married woman is a grave sin and a cause of the destruction of deeds.
Defiling the husband’s bed brings about the punishment of the grave and being burned with fire.
The best thing for women is to avoid seeing and being seen.
Fatima (SA) is the perfect model of chastity and hijab, and the Prophet (PBUH) considers her “a part of himself.”
These narrations emphasise the necessity of observing hijab and chastity for women, especially married women.
Fatima is Fatima, and Fatima became Fatima because she acted in a Fatimid way, because her servitude was Fatimid.
Her uprising was an uprising of chastity, modesty and greatness, and in due time and as needed she defended the sanctuary of wilaya, and her pure and sharp tongue exposed the unmanly men who resembled men; and her daughter Zaynab was another Fatima, and Ma’suma too became Ma’suma because she became Fatimid!
❇️The Piercing Eyes in the Arena of Competition
💫🔆عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص كُلُّ عَيْنٍ بَاكِيَةٌ يَوْمَ الْقِيَامَةِ إِلَّا ثَلَاثَةَ أَعْيُنٍ عَيْنٌ بَكَتْ مِنْ خَشْيَةِ اللَّهِ وَ عَيْنٌ غُضَّتْ عَنْ مَحَارِمِ اللَّهِ وَ عَيْنٌ بَاتَتْ سَاهِرَةً فِي سَبِيلِ اللَّهِ.[6]
💫 It is narrated from Imam Sadiq (AS), from his father (AS), that the Messenger of God (PBUH) said:
“All eyes will weep on the Day of Resurrection, except three eyes:
an eye that has wept out of fear of God;
and an eye that has been closed to the forbidden things of God;
and an eye that has stayed awake at night in the way of God.”
Elucidation:
🔹 1. The weeping of all eyes on the Day of Resurrection
On the Day of Resurrection, all eyes will weep – from the intensity of the fear and sorrow of that day.
Only three groups of eyes are safe and tearless.
🔹 2. The three saved eyes
| Eye | Characteristic |
| The eye that weeps from fear of God | In this world, it has wept out of fear of God. |
| The eye closed to the forbidden | It has refrained from looking at the forbidden. |
| The eye that stays awake at night in the way of God | It has endured night-wakefulness in the way of God (jihad, worship, service). |
🔹 3. The message of the narration
Weeping out of fear of God is a means of salvation on the Day of Resurrection.
Turning away from what is forbidden is a source of happiness.
Spending the night in worship for God’s sake is a source of salvation.
These are among the finest deeds that save a person from weeping on the Day of Resurrection.
💎 A subtle point:
On the Day of Resurrection, everyone will be weeping, except for three groups:
Those who weep out of fear of God.
Those who turn their eyes away from what is forbidden.
Those who spend the night in worship for God’s sake.
This report stresses the value of weeping out of fear of God, keeping one’s gaze in check, and spending the night in worship for God’s sake.
It shows that these three deeds bring salvation from weeping on the Day of Resurrection and entry into Paradise.
❇️Let the Ungrateful Eye Go Hungry
💫🔆 L, al-Khiṣāl الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَيْسَ فِي الْبَدَنِ شَيْءٌ أَقَلَ شُكْراً مِنَ الْعَيْنِ فَلَا تُعْطُوهَا سُؤْلَهَا فَتَشْغَلَكُمْ عَنْ ذِكْرِ اللَّهِ عَزَّ وَ جَلَّ وَ قَالَ ع لَكُمْ أَوَّلُ نَظْرَةٍ إِلَى الْمَرْأَةِ فَلَا تُتْبِعُوهَا بِنَظْرَةٍ أُخْرَى وَ احْذَرُوا الْفِتْنَةَ. [7]
💫 In al-Khiṣāl (The Four Hundred Traditions), it is related that the Commander of the Faithful (AS) said:
“Of all the parts of the body, none is less grateful than the eye. So do not give it what it wants, for that will distract you from remembering God, Mighty and Majestic.”
He also said:
“Your first glance at a woman is yours [and is excused]; so do not follow it with another glance, and beware of temptation.”
Clarification:
🔹 1. The eye’s ingratitude
The eye is the least grateful part of the body because:
It is always seeking to see more.
It distracts a person from remembering God.
The remedy: do not give in to its desires, and keep your gaze in check.
🔹 2. The ruling on the first and second glance
| Glance | Ruling |
| First glance | Permitted (unintentional and without purpose). |
| Second glance | Forbidden (intentional and repeated). |
Imam Ali (AS): “Your first glance is yours; so do not follow it with another glance.”
He also said: “Beware of temptation.”
🔹 3. The message of the report
The gaze must be kept in check, and repeated glances at those who are not one’s maḥram must be avoided.
The first glance is permitted, but the second and those that follow are forbidden.
Avoiding temptation is the duty of every believer.
💎 The report’s main message:
The eye is the least grateful part of the body and must be kept in check.
The first glance is permitted, but the second and those that follow are forbidden.
This report stresses the need to keep one’s gaze in check and avoid temptation.
It shows that repeated glances at those who are not one’s maḥram distract a person from remembering God and lead into temptation.
❇️Do Not Let Your Gaze Chain You
💫🔆N, ʿUyūn Akhbār al-Riḍā (AS) بِإِسْنَادِ التَّمِيمِيِّ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ لَا تُتْبِعِ النَّظْرَةَ النَّظْرَةَ فَلَيْسَ لَكَ إِلَّا أَوَّلُ النَّظْرَةِ. [8]
💫 In ʿUyūn Akhbār al-Riḍā (AS), it is related through Tamīmī, from Imam al-Riḍā (AS), from his forefathers (AS), that the Messenger of God (PBUH) said:
“Do not follow one glance with another, for only the first glance is yours.”
💎 A subtle point:
The eye is the least grateful part of the body and must be kept in check.
The first glance is permitted, but the second and those that follow are forbidden.
These reports stress the need to keep one’s gaze in check, avoid temptation, and observe the religious rulings that apply in particular circumstances.
❇️Lowering the Gaze from What Is Forbidden Makes the Eye’s Lawful Sight Delightful
💫🔆وَ عَنِ الصَّادِقِ ع قَالَ: مَنْ نَظَرَ إِلَى امْرَأَةٍ فَرَفَعَ بَصَرَهُ إِلَى السَّمَاءِ أَوْ غَمَّضَ بَصَرَهُ لَمْ يَرْتَدَّ إِلَيْهِ بَصَرَهُ حَتَّى يُزَوِّجَهُ اللَّهُ عَزَّ وَ جَلَّ مِنَ الْحُورِ الْعِينِ.[9]
It is related from Imam al-Ṣādiq (AS) that he said:
“Whoever looks at a woman who is not his maḥram, then raises his eyes to the sky or closes them, will not open his eyes again to sin until God, Mighty and Majestic, gives him a wife from among the houris.”
❇️
💫🔆وَ قَالَ ع أَوَّلُ النَّظْرَةِ لَكَ وَ الثَّانِيَةُ عَلَيْكَ وَ لَا لَكَ وَ الثَّالِثَةُ فِيهَا الْهَلَاك[10]
He also said:
“The first glance is yours (and carries no sin);
the second glance is against you (and is sinful), and is not yours;
and the third glance brings ruin.”
Clarification:
🔹 1. The reward for turning away one’s gaze
If someone happens to look at a woman who is not his maḥram (the first glance), then immediately turns his eyes away, God grants him a great reward:
He gives him a wife from among the houris.
This shows the value Islam places on turning one’s gaze away.
🔹 2. The ruling on repeated glances
| Glance | Ruling |
| The first glance | is not a sin (it is sudden and unintentional). |
| The second glance | is a sin (it is deliberate and repeated). |
| The third glance | leads to ruin and destruction (persistence in sin). |
🔹 3. The difference between the first and second glance
The first glance is involuntary and sudden, and one is not held accountable for it.
The second glance is deliberate and voluntary, and is forbidden.
The third glance is persistence in sin and leads to ruin.
🔹 4. How to make amends for the first glance
If someone glances inadvertently, they should immediately avert their eyes or raise them to the sky.
This brings divine reward and companionship with the houris.
💎 The central message of the narration:
Islam makes allowances for unintentional glances, but takes a strict stance on repeated, deliberate looking.
Lowering one’s gaze brings divine reward and the promise of the houris.
The second and third glances are sins that lead to ruin.
This narration stresses the need to control one’s gaze and avoid forbidden looks.
❇️The outwardly appealing yet inwardly corrupt
✨🔆Al-A‘raf: 30 فَريقاً هَدى وَ فَريقاً حَقَّ عَلَيْهِمُ الضَّلالَةُ إِنَّهُمُ اتَّخَذُوا الشَّياطينَ أَوْلِياءَ مِنْ دُونِ اللَّهِ وَ يَحْسَبُونَ أَنَّهُمْ مُهْتَدُونَ
He has guided some, while others have been rightly destined to stray. They have taken devils as their protectors instead of God, yet imagine that they are rightly guided!
❇️A false vision
✨🔆Al-Kahf: 104 الَّذينَ ضَلَّ سَعْيُهُمْ فِي الْحَياةِ الدُّنْيا وَ هُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعاً
Those whose efforts in the life of this world have come to nothing, while they imagine that they are doing good!
❇️The ugly made to look beautiful
✨🔆Al ‘Imran: 14 زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَواتِ مِنَ النِّساءِ وَ الْبَنينَ وَ الْقَناطيرِ الْمُقَنْطَرَةِ مِنَ الذَّهَبِ وَ الْفِضَّةِ وَ الْخَيْلِ الْمُسَوَّمَةِ وَ الْأَنْعامِ وَ الْحَرْثِ ذلِكَ مَتاعُ الْحَياةِ الدُّنْيا وَ اللَّهُ عِنْدَهُ حُسْنُ الْمَآبِ
The love of worldly desires—women, children, heaps of gold and silver, prized horses, cattle and crops—has been made alluring to people. These are the fleeting comforts of worldly life (when taken as one’s ultimate aim), but with God lies the finest end: a noble and everlasting life.
❇️A diseased mind deceived by alluring appearances
✨🔆Fatir: 8 أَ فَمَنْ زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَناً فَإِنَّ اللَّهَ يُضِلُّ مَنْ يَشاءُ وَ يَهْدي مَنْ يَشاءُ فَلا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَراتٍ إِنَّ اللَّهَ عَليمٌ بِما يَصْنَعُونَ
Is one whose evil deeds have been made alluring to him, so that he sees them as good and beautiful, like one who sees reality as it is? God leads astray whom He wills and guides whom He wills. So do not let your soul perish in grief over them; God knows well what they do!
❇️The mirage of pleasure
✨🔆An-Nur: 39 وَ الَّذينَ كَفَرُوا أَعْمالُهُمْ كَسَرابٍ بِقيعَةٍ يَحْسَبُهُ الظَّمْآنُ ماءً حَتَّى إِذا جاءَهُ لَمْ يَجِدْهُ شَيْئاً وَ وَجَدَ اللَّهَ عِنْدَهُ فَوَفَّاهُ حِسابَهُ وَ اللَّهُ سَريعُ الْحِسابِ
As for those who disbelieve, their deeds are like a mirage in a desert: the thirsty person takes it for water from afar, but when he reaches it, he finds nothing. There he finds God, who settles his account in full; God is swift in reckoning!
❇️Pure people are granted wholesome water
The mirage of pleasure cannot be tasted; loss is certain!
Whoever seeks pleasure through sin will not find greater pleasure in their provision. Rather, their share of lawful pleasure will diminish.
True sweetness and blessing, on the other hand, are found only in lawful pleasure.
Forbidden pleasures are ill-starred and ruinous. They may seem to sweeten a person’s palate, but their bitterness will endure forever!
❇️Do not be deceived by the worldly success of those who disobey
✨🔆Al ‘Imran: 196 La يَغُرَّنَّكَ تَقَلُّبُ الَّذينَ كَفَرُوا فِي الْبِلادِ
Do not be deceived by the triumphant comings and goings of the disbelievers in the land!
✨🔆Al ‘Imran: 197 مَتاعٌ قَليلٌ ثُمَّ مَأْواهُمْ جَهَنَّمُ وَ بِئْسَ الْمِهادُ
It is a paltry provision; then their abode will be Hell—what a wretched resting place!
✨🔆An-Nahl: 117 مَتاعٌ قَليلٌ وَ لَهُمْ عَذابٌ أَليمٌ
It is but a meagre enjoyment (granted to them in this world), and a painful punishment awaits them!
❇️A veiled woman is the living, visible interpretation of the verse on veiling
✨🔆 Al-Nur: 31 وَ قُلْ لِلْمُؤْمِناتِ يَغْضُضْنَ مِنْ أَبْصارِهِنَّ وَ يَحْفَظْنَ فُرُوجَهُنَّ وَ لا يُبْدينَ زينَتَهُنَّ إِلاَّ ما ظَهَرَ مِنْها وَ لْيَضْرِبْنَ بِخُمُرِهِنَّ عَلى جُيُوبِهِنَّ وَ لا يُبْدينَ زينَتَهُنَّ إِلاَّ لِبُعُولَتِهِنَّ أَوْ آبائِهِنَّ أَوْ Parents بُعُولَتِهِنَّ أَوْ أَبْنائِهِنَّ أَوْ أَبْناءِ بُعُولَتِهِنَّ أَوْ إِخْوانِهِنَّ أَوْ بَني إِخْوانِهِنَّ أَوْ بَني أَخَواتِهِنَّ أَوْ نِسائِهِنَّ أَوْ ما مَلَكَتْ أَيْمانُهُنَّ أَوِ التَّابِعينَ غَيْرِ أُولِي الْإِرْبَةِ مِنَ الرِّجالِ أَوِ الطِّفْلِ الَّذينَ لَمْ يَظْهَرُوا عَلى عَوْراتِ النِّساءِ وَ لا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ ما يُخْفينَ مِنْ زينَتِهِنَّ وَ تُوبُوا إِلَى اللَّهِ جَميعاً أَيُّهَا الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ
And tell the believing women to lower their gaze, guard their chastity, and not display their adornment except what ordinarily appears. Let them draw their veils over their bosoms, and not display their adornment except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers, their brothers’ sons, their sisters’ sons, their fellow women, those whom their right hands possess [their slave women], male attendants lacking sexual desire, or children who are not yet aware of women’s nakedness. And let them not stamp their feet as they walk, so as to reveal the adornment they conceal (and make the sound of their anklets heard). And turn to God together, O believers, so that you may prosper!
A loser is one who does not become Fatimah-like, Zaynab-like and Maʿsumah-like!
Men without a sense of honour, who use their own money to dress up their women and make them alluring to unrelated men!
❇️ Further Elaboration and Completion of the Account of the Veil in the Presence of a Blind Man
A fuller exposition of the account
1. The veil: a duty incumbent on both
In Islam, the veil is not a one-sided obligation imposed on women alone; it is a ruling that concerns both men and women. Men, too, are required to control their gaze and uphold the bounds of chastity. But this does not mean that a woman’s obligation is waived when a man is blind. For the veil concerns not only the man’s ability to see, but also the woman’s own modesty and chastity, and the control of her own gaze.
2. A man’s blindness does not annul the ruling on the veil
This account makes clear that a man’s blindness does not allow a woman to set aside her veil. The Prophet (PBUH), with the expression “ أَ فَعَمْيَاوَانِ أَنْتُمَا ?”, reminds them: “You can see him, so your veil is necessary in his presence.” This emphasis shows that the veil is a divine ruling independent of the circumstances of the person before her; it is an inherent and enduring duty for a Muslim woman.
3. The veil is not only meant to prevent a man from looking
The veil is not simply intended to stop a man from looking at a woman; it also serves to preserve a woman’s chastity and help her control her own gaze. A woman, too, is required to keep her gaze pure and avoid impure looks. The veil is a means of safeguarding inner modesty and chastity, not merely an external barrier.
4. It also encompasses what is concealed
The veil is not limited to outward covering; it also encompasses what is hidden and subtle. Human interaction is not confined to sight; it takes place through the other senses as well. A person’s outward appearance can be reflected inwardly in others and affect their minds and spirits. Observing the veil is therefore a banner of a woman’s devotion, chastity and modesty, and it must remain firmly upheld at all times.
5. Blind people and the other senses
Blind people cannot see, but their other senses are more active. Through hearing, smell, touch and even the sense of the heart, they can perceive a woman’s presence. A woman’s veil is therefore not only intended to prevent a man from seeing her; it also limits the vibrations and effects her presence may have on him, even if he is blind.
6. A woman’s intention and resolve in observing the veil
A woman’s intention and resolve in observing the veil constitute an inner covering and an inner barrier. They limit her appeal to a man—even if he is blind. This is a form of practising observance in private, away from the presence of close male relatives and one’s husband, and it strengthens piety.
7. An indication of Islam’s concern for the veil
This account shows how seriously Islam regards the veil. If Islam is concerned about the matter even in the case of a blind man, then, all the more, it is even more concerned in the case of sighted men. Observing the veil is a blessed constraint and restriction that protects a woman from unrelated men. She remains a hidden treasure, whose worth does not diminish.
8. The veil prevents laxity and neglect
The veil prevents possible laxity and neglect in observing it. Men and women are sources of vibrations, and sight is only one means of perception, not the only one. The veil prevents a woman’s waves from being absorbed. A woman’s body vibrates in proportion to how much of it is revealed, and these vibrations are not limited to sight; they also include smell, taste, touch and the heart. Men can also absorb a woman’s vibrations through their inner senses.
9. Conclusion
Hijab is a divine injunction that does not depend on the circumstances of the person before us. A man’s blindness does not exempt a woman from observing hijab. Hijab preserves a woman’s chastity and modesty and calls her to guard her own gaze. This narration teaches us that hijab is a blessed boundary that protects a woman from non-mahram men and safeguards her hidden treasure. Therefore, hijab must always be observed, in every circumstance—even in the presence of blind men.
Summary
The narration of Umm Salama reveals the profound wisdom of hijab: it is not merely an outward covering, but an inward barrier that protects a woman from unwanted vibrations and impure influences. This injunction is reciprocal and encompasses all the senses. A man’s blindness does not render it inapplicable, for hijab is a divine injunction and a permanent duty for Muslim women. This narration shows Islam’s attentiveness to hijab and reminds us of the importance of preserving chastity and modesty in all circumstances.
❇️The Secrets and Jewels of Hijab
How many people with sight do we count as blind, while our chastity, modesty, and secrets are plundered!
Just think of social media!
Whoever holds fast to hijab will be safe from every moral violation and theft!
Hijab means that God cares for us!
We are God’s sacred trust; we must protect what is sacred to Him and be its guardians!
One who loves God does not betray that love!
The spirit of desire is kept in check under the guidance of reason, giving rise to pure, transcendent pleasures!
Hijab is a nurturing ground for order, solidarity, and social and global sanctity!
Hijab does not depend on the eyes; it depends on people’s being and feelings!
Every outward form has an inward reality! The outward form of hijab has an inward reality! People’s outward appearances have inward realities! The innate, inward way of seeing is the truth of perception and feeling!
A person of honor must not let their treasure fall into the arms of those with swinish natures!
The heart of a person of honor should not beat in the breast of those with demonic, swinish natures!
Hijab is a declaration and banner of a woman’s fidelity to her spouse, a letter expressing her loyalty, love, and affection—and the highest sign of her devotion to servitude to God!
Hijab is a nurturing ground, a wondrous university of God’s secrets—a university from whose depths the most pure Zahra brought forth radiance, revealing to the world the crown of the dignity of knowledge and wisdom, so that «وَ عَلَى مَعْرِفَتِهَا دَارَتِ الْقُرُونُ الْأُوَل»
❇️A Lyrical Supplement to the Elaboration of the Narration about Hijab in the Presence of a Blind Man
1. The Epistemic Layer: Hijab as the Manifestation of “Ontological Concealment”
Hijab is not merely a piece of cloth; it is a symbol of the human being’s “ontological concealment.” In the mystical view, woman is a manifestation of divine beauty, and beauty, like a jewel, needs protection. With the expression « أَ فَعَمْيَاوَانِ أَنْتُمَا ?», the Prophet (PBUH) is, in effect, saying that blindness of the eyes does not remove the responsibility of inward sight. You who possess inward vision must honor the veiled beauty. Hijab is a practice in being present before God, even when no human eye can see.
Lyrical reflection: Hijab is a mirror in which a woman sees her servitude to God, not a man’s gaze.
2. The Mystical Layer: Hijab as the “Sanctuary of Union”
In the mystical journey, hijab is the sanctuary of union. Just as the wayfarer must leave behind the clamor of the self to reach the beloved, a woman, through hijab, passes beyond the clamor of gazes and reaches the solitude of servitude to God. The blind Ibn Umm Maktum symbolizes outward blindness, but the Prophet (PBUH) points to an inward blindness that may be found among those who see: « أَ فَعَمْيَاوَانِ أَنْتُمَا?» That is, if his outward eye cannot see, your inward eye can, and you must be mindful.
Lyrical reflection: Hijab is a veil not meant to hide a woman, but to reveal her devotion to God.
3. The Psychological Layer: Hijab and “Sexual Self-Regulation”
Modern psychology emphasizes sexual self-regulation. Hijab is a mechanism for regulating sexual stimuli in society. The presence of a woman who observes hijab preserves a man’s psychological calm, even if he is blind, because other senses—hearing, smell, and touch—are channels of stimulation. Through this injunction, the Prophet (PBUH) teaches psychological prevention of deviance.
Lyrical reflection: Hijab is a psychological vaccine that protects society from hidden harms.
4. The Sociological Layer: Hijab and “Social Capital”
Sociologists speak of social capital: trust, solidarity, and shared norms. Hijab is a form of social capital that preserves trust between women and men in public spaces. If hijab depended solely on a man’s gaze, it would cease to apply when he was blind; but because hijab is a social norm, it remains constant. Through this injunction, the Prophet (PBUH) strengthens social order.
Lyrical reflection: Hijab is an unwritten law that sustains social solidarity at the highest level.
5. The Jurisprudential Layer: Hijab and the “Implication of Unqualified Scope”
Jurists speak of the implication of unqualified scope: a ruling is general unless evidence is presented to qualify it. In this narration, the Prophet (PBUH) upholds the unqualified scope of the ruling on hijab and does not treat the man’s blindness as a qualifying exception. This is a jurisprudential principle: the obligation of hijab does not depend on whether a man can see; it depends on the presence of a non-mahram. A blind man is also a non-mahram, so hijab is required.
A devotional insight: Hijab is an act of worship whose wisdom may elude the human intellect; submitting to it, however, is an expression of servitude to God.
6. The formative dimension: Hijab as “training in God-consciousness”
Religious education is training in God-consciousness. Observing hijab before a blind man is a more demanding exercise, since the external incentive of being seen is absent. In this situation, a woman observes hijab solely for the sake of pleasing God. Such sincerity deepens her God-consciousness. Through this ruling, the Prophet (PBUH) establishes a school of spiritual formation in which sincere devotion is practised even in seclusion.
A devotional insight: Hijab before a blind man, and in private, is like a prayer of love offered in the solitude of the night.
7. The spiritual dimension: Hijab and “inner vibrations”
We have said that women and men are sources of vibrations. These vibrations are not limited to sight; they also encompass smell, taste, touch and the heart. Hijab is a filter that reduces unwanted vibrations. A man’s blindness does not blind him to inner vibrations; it may even make him more attuned to them. Through this ruling, the Prophet (PBUH) teaches the protection of a woman’s vibrations.
A devotional insight: Hijab is a shield for a woman’s energy, reflecting unwanted waves.
8. The ethical dimension: Hijab and “a woman’s dignity”
Hijab safeguards a woman’s dignity. A woman is a hidden treasure, whose worth is preserved through modest dress. If hijab existed only to prevent a man from looking, it would be meaningless when he was blind. But because it safeguards a woman’s dignity, it always has meaning. Through this ruling, the Prophet (PBUH) establishes an ethic of dignity in society.
A devotional insight: Hijab is the crown of a woman’s dignity, never removed from her head.
9. The social dimension: Hijab and “family order”
Hijab preserves family order. If hijab were no longer required before a blind man, the boundaries between those who are mahram and those who are not would become blurred. Through this ruling, the Prophet (PBUH) safeguards the stability of the family. Hijab is an invisible wall that protects the family’s private sphere from the encroachment of immodesty.
A devotional insight: Hijab is a fortress that saves the family from the storm of moral licence.
10. The universal dimension: Hijab and “the message of Islam”
Hijab is a universal message of Islam. This ruling transcends time and place and encompasses all people. Through this narration, the Prophet (PBUH) offers a model for the whole world: hijab is not for men, but for women and society. This message can be put into practice in every age and culture.
A devotional insight: Hijab is an ambassador of Islam, carrying the message of chastity, modesty and dignity to all humanity.
11. Concluding synthesis
The narration of Umm Salamah is a treasury of knowledge in which hijab is understood as:
| Dimension | Concept |
| Existential covering | |
| Mystical | The sanctuary of union |
| Psychological | Sexual self-regulation |
| Sociological | Social capital |
| Jurisprudential | A consequence of the general rule |
| Formative | Training in God-consciousness |
| Spiritual | A filter for vibrations |
| Ethical | A safeguard of dignity |
| Social | Family order |
| Universal | The message of Islam |
Hijab is an ocean, every drop of which holds an ocean of wisdom. A man’s blindness is a wave that does not dry up this sea; rather, it reveals its depths more clearly. In a single brief sentence, the Prophet (PBUH) opens a gateway to knowledge for us: “ أَ فَعَمْيَاوَانِ أَنْتُمَا?” — Are you two blind as well? No, you can see, and you must uphold hijab.
O God, do not make us among those who see yet remain heedless. Make hijab a crown of dignity for us, and keep us steadfast in safeguarding the bounds of chastity. Amen, Lord of all worlds.
❇️A devotional flourish on the text as a whole
Introduction
What has come before is a constellation of knowledge: from the mystery of the Fatimahs to the wisdom of hijab before a blind man; from the mirage of pleasure to the pure ones’ sweet, refreshing water; from the first glance to the third; and from the devotional expansion to its concluding synthesis. Now we add a talṭīfa—a gentle yet profound subtlety—to this whole constellation: not as a separate appendix, but as a drop that reveals the sea.
A devotional flourish: Hijab, “a word from the book of existence”
1. Hijab, a letter among the letters of Truth
Hijab is a letter in the book of existence. Just as letters are never meaningless, each playing its part in a word, hijab, too, plays its part in the word “humanity.” A woman who wears hijab is a word that sings the meaning of servitude to God. With «أَ فَعَمْيَاوَانِ أَنْتُمَا؟», the Prophet (PBUH) is, in fact, teaching us how to read this word:
💫“Hijab is not a custom, but an act of worship.”
💫“Hijab is an established and continual act of worship.”
“Hijab is the writing of the blessed word of divine unity through commitment to chastity and purity.”
✨Its subtle lesson: Hijab is a letter among the letters of Truth; when rightly expressed, it completes the word of divine unity.
2. Blindness of the eyes, blindness of the heart
Ibn Umm Maktum was blind, but his heart could see. The Prophet (PBUH) said to the women, “Are you blind?” In other words, blindness of the eyes is no excuse; blindness of the heart is the real calamity. Many can see, yet their hearts are blind and they fail to recognize what is sacred. Hijab is a lesson for those who can see but are heedless, not for those excused by blindness.
✨Its subtle lesson: Hijab is a pair of glasses that brings sight to the heart’s eye, not blindness to the physical eye.
3. Hijab, “beautiful silence”
Hijab is a woman’s beautiful silence. Just as silence can sometimes speak more eloquently than words, hijab, too, speaks louder than a thousand words. Without saying a word, a woman who wears hijab conveys a message of chastity, modesty and dignity to the hearts of others. This silence is a cry of devotion to God.
✨Its subtle lesson: Hijab is a poem composed in silence and read through a gaze.
4. Hijab, “the inner garden”
Hijab is a garden within a woman. The walls of this garden are modesty, and its flowers are chastity. If the walls are broken, the flowers wither. Through this command, the Prophet (PBUH) strengthens the walls of the inner garden. A man’s blindness is no reason to break them, for the garden belongs to the woman herself, not to a man’s gaze.
✨Its subtle lesson: Hijab is the tending of the soul; it protects the flower of chastity from the storm of immodesty.
5. Hijab, “the mirror of God”
Hijab is a mirror reflecting the attributes of God: the Concealer, the Guardian, the Forgiving. A woman who wears hijab embodies the divine quality of concealment. Just as God conceals faults, a woman veils her beauty through hijab, revealing it only to those permitted to see it. This veiling is not concealment for its own sake, but a declaration of devotion to God.
💫Hijab is a covering that reveals the beauties of devotion to God and sincere love!
✨Its subtle lesson: Hijab is a mirror in which you behold God’s beauty, if your heart is pure.
6. Hijab, “the bridge of union”
Hijab is a bridge to union with God. Through hijab, a woman lets go of herself in order to reach God. This letting go is not defeat, but victory. Through this command, the Prophet (PBUH) builds the bridge of union. A man’s blindness does not break the bridge, for the bridge is meant to be crossed, not seen.
✨Its subtle lesson: Hijab is a ladder of ascension; each rung brings you one degree closer to God.
7. Hijab, “a love letter”
Hijab is a letter a woman writes to God through her covering. Modesty is its seal, and chastity its signature. Through this command, the Prophet (PBUH) signs the letter of love. A man’s blindness does not deprive the letter of its seal, for the letter is for God, not for a man.
💫Hijab is the sacred signature of servitude to God and a supreme sign of holiness and sincerity!
✨Its subtle lesson: Hijab is a letter written with the tears of modesty and signed with the fragrance of chastity.
8. Hijab, “the morning star”
Hijab is the morning star that shows the way. A woman who wears hijab is a lamp in the dark night of immodesty. Through this command, the Prophet (PBUH) sets the morning star alight in the sky of the Muslim community. A man’s blindness does not extinguish the star, for it shines for everyone.
✨Its subtle lesson: Hijab is a star shining in the sky of devotion to God, showing the way to those who have lost it.
9. Hijab, “the hidden treasure”
Hijab is a hidden treasure. A woman is a precious gem kept safe within the shell of hijab. Through this command, the Prophet (PBUH) protects the treasure from those who would rob it of its chastity. A man’s blindness does not make the treasure worthless, for it belongs to its owner, not to a passer-by.
✨Its subtle lesson: Hijab is the shell of chastity; within it lies a precious gem that only those permitted to see it may behold.
✨Its subtle lesson: Hijab is God’s breath beating in a woman’s breast and drawing her closer to God.
11. Summary of the subtle lessons
| Subtle lesson | Meaning |
| A letter among the letters of Truth | Hijab, the word of divine unity |
| Blindness of the eyes, blindness of the heart | A lesson for those who can see but are heedless |
| Beautiful silence | A cry of devotion to God |
| The inner garden | The wall of modesty, the flower of chastity |
| The mirror of God | An embodiment of divine concealment |
| The bridge of union | Letting go of oneself to reach God |
| Letter of Love | The Seal of Modesty, the Signature of Chastity |
| The Morning Star | A Lamp for the Lost |
| The Hidden Treasure | The Shell of Chastity, the Safeguarded Pearl |
| The Breath of God | A Manifestation of the All-Merciful and the Most Compassionate |
Hijab is a sea in which every drop holds an ocean of wisdom. A man’s blindness is a wave that does not dry up this sea; rather, it reveals its depths more clearly. With a single, brief sentence, the Prophet (PBUH) opens a gateway of knowledge for us: «أَ فَعَمْيَاوَانِ أَنْتُمَا؟» — Are you two blind as well? No, you can see, and you must uphold hijab.
A Prayer of Tenderness
O God!
Make hijab for us a letter from among the letters of Truth,
the beautiful silence of servitude;
keep the garden within us safe;
let the mirror of Your beauty shine in our hearts;
make firm the bridge of union;
seal the letter of love with modesty;
keep the morning star alight in the sky of the community;
protect the hidden treasure from the hands of thieves;
breathe Your spirit into our breasts;
and do not count us among those who see yet remain heedless.
Amen, O Lord of the worlds.
❇️The Treasury of the Wisdom of Hijab
🔆 On Fatima and the Women of the Fatima Line
Fatima became Fatima through “the work of Fatima.”
Maʿsuma became Maʿsuma by “becoming Fatimid.”
Zaynab became Zaynab by “being another Fatima.”
Fatima Maʿsuma is one of the “first fruits” of the tree of Zahra.
Hijab is the road to becoming Fatimid.
Hijab is to take on the fragrance of Maʿsuma.
Hijab is to attain the grandeur of Zaynab.
🔆 On Hijab and Its Wisdom
Hijab is a two-sided ruling: it applies to men and women alike.
A man’s blindness does not nullify the obligation of hijab.
Even in a place full of men, even if they close their eyes!
Even in close quarters, even if they are outside a man’s field of vision!
Hijab is not solely about preventing men from looking.
It also preserves a woman’s chastity and guards her own gaze.
Hijab also encompasses what is subtle and unseen.
Human connection is not limited to what is seen.
A person’s outward appearance can be reflected in the inner lives of others.
Observing hijab is a woman’s banner of servitude, chastity and modesty.
Hijab is a sacred restraint and a blessed limitation.
Hijab protects a woman like a hidden treasure.
Hijab preserves a woman’s true worth.
Hijab prevents laxity and neglect in observing it.
Hijab is a school for cultivating order, solidarity and social sanctity.
Hijab does not rest on the eyes; it rests on people’s being and their feelings.
Every outward form has an inner reality; hijab, too, has an inner reality.
Hijab is a woman’s declaration and banner of fidelity to her spouse.
Hijab is a woman’s letter of fidelity, love and affection.
Hijab is the highest sign of honoring servitude to God.
Hijab is God’s special, mysterious school and place of cultivation.
Hijab means that God has us in His loving care.
We are God’s trust; we must safeguard what is entrusted to Him.
One who loves God does not betray love for God.
🔆 On Blindness and the Other Senses
Those who are blind lack sight, but their other senses are more active.
Blindness of the eyes does not absolve one of the duty of discernment.
How many people who can see do we count as blind?
Blindness of the heart is a calamity; blindness of the eyes is no excuse.
Hijab is a pair of glasses that gives sight to the eye of the heart.
🔆 On Vibrations and Waves
Women and men are sources of vibration.
Sight is only one means of perception, not the only one.
Hijab prevents a woman’s waves from being absorbed.
A woman’s body vibrates in proportion to how much of it is revealed.
Vibrations are not limited to the visual.
They also include those perceived through smell, taste, touch and the heart.
Men can also absorb a woman’s vibrations through their inner senses.
Hijab is a woman’s energy shield, reflecting unwanted waves.
Hijab filters out unwanted vibrations.
🔆 On the Gaze and Keeping It in Check
The eye is the least grateful part of the body.
The first glance is permitted; the second is forbidden; the third brings ruin.
The first glance is unintentional and without purpose.
The second is deliberate and voluntary, and is forbidden.
The third is persistence in sin and a cause of ruin.
Turning one’s gaze away from what is forbidden brings divine reward.
Turning one’s gaze away from what is forbidden leads to being joined with the houris.
On the Day of Resurrection, every eye will weep, except for three kinds of eyes.
An eye that weeps out of fear of God is saved.
An eye that turns away from those forbidden to it is saved.
An eye that keeps vigil at night in God’s cause is saved.
A married woman’s forbidden gaze destroys all her good deeds.
A married woman’s forbidden gaze provokes the fierce wrath of God.
The best thing for women is not to see one another.
Men and women should not look at one another.
🔆 On the Mirage of Pleasure and Deception
The mirage of pleasure cannot be tasted.
The loss incurred through forbidden pleasure is certain.
Whoever seeks pleasure through sin will not receive a greater share of it.
Their share and enjoyment of lawful pleasure will diminish.
Only lawful pleasure is wholesome and blessed.
Forbidden pleasures bring ill fortune and misery.
It may seem to sweeten a person’s taste, but its bitterness will endure forever.
Let us not be deceived by the free rein enjoyed by those who sin.
The triumphant comings and goings of the unbelievers in the cities are deceptive.
The wares of this world are of little worth.
A mirage of pleasure cannot quench the thirsty.
🔆 On the layers of understanding in hijab
Hijab is a veil of being.
Hijab is the sanctuary of union.
Hijab is sexual self-regulation.
Hijab is social capital.
Hijab is a condition of absoluteness.
Hijab is a practice in God-consciousness.
Hijab is a filter for vibrations.
Hijab safeguards dignity.
Hijab brings order to the family.
Hijab is Islam’s message.
Hijab is an act of devotion.
Hijab is servitude to God.
Hijab is a mirror in which a woman sees her servitude to God.
Hijab is a curtain that reveals a woman’s devotion.
Hijab is a psychological vaccine.
Hijab is an unwritten law.
Hijab is a fortress that saves the family.
Hijab is an ambassador for Islam.
Hijab is the crown of a woman’s dignity.
Hijab is a ladder of spiritual ascent.
Hijab is a bridge to union.
Hijab is a letter of love.
Hijab is the morning star of the world of women.
Hijab is a covering for a hidden treasure.
Hijab is God’s life-giving breath.
Hijab is one of the letters of Truth.
Hijab is a word in the book of Being.
Hijab is the beautiful silence of beautiful worship and devotion.
Hijab is the garden within.
Hijab is God’s mirror.
🔆 On a woman’s intention and will
A woman’s intention and will in observing hijab are an inner covering.
A woman’s intention and will in observing hijab are an inner barrier.
They limit a woman’s attraction to men—even when the man is blind.
Hijab before a blind man is practice in observing it in private.
Hijab before a blind man is a clear sign of a woman’s sincerity in observing hijab when her husband and mahrams are absent.
Hijab before a blind man strengthens God-consciousness.
Hijab before a blind man deepens sincerity.
Hijab before a blind man is like a prayer of love offered in the solitude of night.
🔆 On Islam’s concern for hijab
If Islam shows concern even in the case of a blind man, it is all the more concerned when it comes to those who can see.
Hijab reflects Islam’s concern for the matter of hijab.
Hijab prevents possible laxity and inattention.
Hijab protects a woman from non-mahram men.
Hijab safeguards a sublime treasure.
Its worth does not diminish.
Hijab is a constraint.
Hijab is a blessed limitation.
🔆 On virtual spaces and hidden dangers
There may be people who can see whom we assume to be blind.
Our modesty, reserve and secrets are plundered in virtual spaces.
Whoever holds firmly to hijab will be safe from every moral violation and theft.
The treasure of a person of honor must not fall into the hands of the swine-hearted.
The heart of a person of honor must not beat in the breasts of the demonic and swine-hearted.
🔆 On subtlety and literary nuances
Hijab is one of the letters of Truth.
Hijab is a word in the book of Being.
Hijab is beautiful silence.
Hijab is the garden within.
Hijab is God’s mirror.
Hijab is a bridge to union.
Hijab is a letter of love.
Hijab is the morning star.
Hijab is a hidden treasure.
Hijab is God’s breath.
Hijab is an ocean whose every drop is an ocean of wisdom.
Hijab before a man’s blindness is a wave that does not let the sea fall into heedlessness.
Hijab before a man’s blindness adds depth to the sea.
Hijab before a blind man proves an inward commitment to the law of hijab! It shows willing acceptance of the law of hijab!
🔆 On summing up and drawing conclusions
Hijab is a divine ruling that does not depend on the circumstances of the person before us.
Hijab preserves a woman’s modesty and reserve, and helps her guard her own gaze.
Hijab is a blessed limitation.
Hijab protects a woman from non-mahram men.
Hijab preserves a woman’s hidden treasure.
Hijab must be observed consistently, at all times and in all circumstances.
Hijab is required even before the blind.
Hijab is reciprocal and encompasses all the senses.
🔆 Supplication
O Lord, do not let us be among those who can see yet remain heedless.
Make hijab a crown of dignity for us, not a chain of abasement.
Keep us steadfast in protecting the sanctuary of chastity.
Illuminate our hearts with the light of modesty.
Turn our eyes away from what is forbidden.
Perfume our tongues with Your remembrance.
Keep our steps firm on the path of Fatima (SA).
Amen, O Lord of the worlds.
🌟وَ السَّلامُ عَلى مَنِ اتَّبَعَ الْهُدى
✨سُبْحانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ
✨وَ سَلامٌ عَلَى الْمُرْسَلينَ
✨وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمينَ
🔶Ali Saei (Abdullah Meshkat) 110.141 (903)
[1] Wasāʾil al-Shīʿa, vol. 20, p. 232 Muhammad ibn Hasan al-Hurr al-Amili, Ahl al-Bayt Institute (peace be upon them), Qom, first edition, 1409 AH.
[2] Wasāʾil al-Shīʿa, vol. 20, p. 232 Muhammad ibn Hasan al-Hurr al-Amili, Ahl al-Bayt Institute (peace be upon them), Qom, first edition, 1409 AH.
[3] Daʿāʾim al-Islām, vol. 2, p. 214 Ibn Ḥayyūn, Nuʿmān ibn Muḥammad al-Maghribī, Ahl al-Bayt Institute (peace be upon them), Qom, second edition, 1385 AH.
[4] Wasāʾil al-Shīʿa, vol. 20, p. 232 Shaykh Ḥurr al-ʿĀmilī, Muḥammad ibn Ḥasan, Muʾassasat Āl al-Bayt (peace be upon them), Qom, first edition, 1409 AH.
[5] Wasāʾil al-Shīʿa, vol. 20, p. 232 Shaykh Ḥurr al-ʿĀmilī, Muḥammad ibn Ḥasan, Muʾassasat Āl al-Bayt (peace be upon them), Qom, first edition, 1409 AH.
[6] Biḥār al-Anwār (Beirut edition), vol. 101, p. 35 Majlisī, Muḥammad Bāqir ibn Muḥammad Taqī, Dār Iḥyāʾ al-Turāth al-ʿArabī, Beirut, second edition, 1403 AH.
[7] Biḥār al-Anwār (Beirut edition), vol. 101, p. 36 Majlisī, Muḥammad Bāqir ibn Muḥammad Taqī, Dār Iḥyāʾ al-Turāth al-ʿArabī, Beirut, second edition, 1403 AH.
[8] Biḥār al-Anwār (Beirut edition), vol. 101, p. 36 Majlisī, Muḥammad Bāqir ibn Muḥammad Taqī, Dār Iḥyāʾ al-Turāth al-ʿArabī, Beirut, second edition, 1403 AH.
[9] Biḥār al-Anwār (Beirut edition), vol. 101, p. 37 Majlisī, Muḥammad Bāqir ibn Muḥammad Taqī, Dār Iḥyāʾ al-Turāth al-ʿArabī, Beirut, second edition, 1403 AH.
[10] Biḥār al-Anwār (Beirut edition), vol. 101, p. 37 Majlisī, Muḥammad Bāqir ibn Muḥammad Taqī, Dār Iḥyāʾ al-Turāth al-ʿArabī, Beirut, second edition, 1403 AH.
