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Ḥarām Looking (Arabic: النَظَر الحرام) denotes the act of looking with lust at a non-mahram, a practice considered haram (forbidden) in Islamic jurisprudence. The Qur'an admonishes believers to refrain from haram looking. Numerous narrations condemn such gazes; for instance, the Prophet (s) described a haram look as one of the poisoned arrows of Satan.

Islamic scholars have stated that visual interaction between non-mahram men and women should be limited to the extent of necessity in social situations and must be devoid of lust. Ethics teachers regard haram looking as the precursor to many sexual deviations.

Prohibition of Haram Looking in Religious Texts

According to exegetes, verses of the Qur'an, particularly Qur'an 24:30 and Qur'an 24:31, forbid men from looking at non-mahram women and vice versa,[1] mandating the observance of the "hijab of the eyes" against haram looks.[2] Some exegetes have noted that such looks may serve as a prelude to greater sins, such as adultery (Zina).[3] Consequently, haram looking is forbidden for both genders, and the Qur'an invites believers to preserve the sanctity of their eyes[4] and avoid that which God has forbidden.[5] It is further asserted that ogling (chashm-charānī) is forbidden for women just as it is for men.[6]

Narrations

Islamic hadiths strongly condemn haram looking and ogling. In one narration, the Prophet (s) characterizes the illicit gaze as a poisoned arrow of Satan, emphasizing that whoever lowers his gaze out of fear of God will be granted a faith the sweetness of which will be felt within.[7] Imam Ali (a) similarly described the eye as the ambush of Satan and identified lowering the gaze as the most effective method for abstaining from lust.[8]

The Prophet (s) stated in a hadith that every part of the human body has a share of adultery, and the adultery of the eye is ogling.[9] Imam al-Baqir (a) also narrated that the Prophet of God (s) cursed the man who looks at the private parts of a non-mahram woman.[10]

Jurisprudential Analysis

Jurists have proffered varying opinions regarding the permissibility of looking at the body of a non-mahram. Based on these rulings, looking at the body of others is recognized as haram under certain conditions and permissible in others:

  • Man looking at the body of a non-mahram woman: It is forbidden for a man to look at the body of a non-mahram woman (except for the face and hands up to the wrists), regardless of whether it is done with or without the intention of pleasure. Looking at the face and hands up to the wrists is not problematic, provided it is devoid of the intention of pleasure or corruption.[11] According to jurists, recommended precaution dictates that even without lust or fear of falling into sin, one should refrain from looking at a woman's face and hands.[12]
  • Woman looking at the body of a non-mahram man: It is forbidden for a woman to look at the body of a non-mahram man (whether with or without the intention of pleasure). However, looking at the parts of a non-mahram man's body that are ordinarily uncovered (the face, neck, hands, and feet) is permissible if it does not entail corruption (mufsida).[13] Some jurists consider it an obligatory precaution that a woman is not permitted to look at the body of a non-mahram man, even without lust.[14]
  • Looking at the private parts of others: Looking at the private parts (awra) of others—whether of the same or opposite sex, and whether mahram or non-mahram—is absolutely forbidden.[15]
  • Special conditions: In exceptional circumstances, such as medical necessity or saving a human life, looking at a non-mahram is permissible.[16] Additionally, looking at Ahl al-Dhimma women is permissible provided there is no intention of pleasure or fear of sin.[17]
  • Looking at reckless women: Looking at the bodies of women who are reckless regarding hijab (who do not observe it) is not problematic, provided it is done without lust or fear of sin.[18]

Consequences of Haram Looking

Islamic scholars emphasize that interactions between non-mahram men and women should be restricted to necessary needs, avoiding lustful looks or staring.[19] The rationale for these limitations is to prevent the unnatural stimulation of sexual instincts and to preclude sexual corruption.[20] In a narration, Imam al-Sadiq (a) distinguishes between unintentional looks, which he does not consider sinful, and intentional looking, which he deems harmful and a cause of destruction.[21]

Ogling is recognized as a prelude to sexual deviation,[22] and ethics teachers identify it as one of Satan's traps for dragging humanity into corruption.[23] Because haram looking can arouse lust and lead to greater sins,[24] controlling one's gaze from the outset is necessary to prevent these subsequent consequences.[25]

Notes

  1. ↑ Al-Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 15, p. 111; Imāmī, Farhang-i Qurʾān, 1389 Sh, vol. 3, p. 328.
  2. ↑ Ibn Abī Ḥātim, Tafsīr al-Qurʾān al-ʿaẓīm, Riyadh, vol. 8, p. 131; Al-Suyūṭī, Al-Durr al-manthūr, Beirut, vol. 6, p. 177.
  3. ↑ Qāḍī, "Chashm-charānī", p. 70.
  4. ↑ Muḥammadī Rayshahrī, Sharḥ-i Ziyārat-i Jāmiʿa-yi Kabīra, 1390 Sh, p. 103.
  5. ↑ Ibn Abī Ḥātim, Tafsīr al-Qurʾān al-ʿaẓīm, Riyadh, vol. 8, p. 132.
  6. ↑ Makārim Shīrāzī, Tafsīr-i namūna, 1371 Sh, vol. 14, p. 438.
  7. ↑ Ibn al-Qayyim al-Jawziyya, Tafsīr Ibn al-Qayyim
  8. ↑ Qarāʾatī, Tafsīr-i nūr, 1388 Sh, vol. 6, p. 172.
  9. ↑ Al-Majlisī, Biḥār al-anwār, 1403 AH, vol. 101, p. 38.
  10. ↑ Muḥammadī Rayshahrī, Ḥikmat-nāma-yi Payāmbar-i Aʿẓam, 1387 Sh, vol. 14, p. 397.
  11. ↑ "Ahkām-i nigāh kardan", Website of the Office of Ayatollah Makarim Shirazi.
  12. ↑ "Pursish wa pāsuhk: nigāh kardan", Official website of the Office of Ayatollah Sistani.
  13. ↑ For instance see: Al-ʿAllāma al-Ḥillī, Muntahā l-maṭlab, 1412 AH, vol. 4, p. 271; Al-Ḥakīm, Mustamsak al-ʿurwa al-wuthqā, 1391 AH, vol. 5, pp. 240-241; Ishtihārdī, Madārik al-ʿurwa, 1418 AH, vol. 32, p. 42; Imām Khumaynī, Taḥrīr al-wasīla, Muʾassasa-yi Maṭbūʿāt-i Dār al-ʿIlm, vol. 2, p. 244; Shubayrī Zanjānī, Kitāb al-nikāḥ, 1419 AH, vol. 1, pp. 340-349.
  14. ↑ "Pursish wa pāsuhk: nigāh kardan", Official website of the Office of Ayatollah Sistani.
  15. ↑ Khūʾī, Aḥkām-i sharʿī-yi bānuwān, 1391 AH, p. 402; Subḥānī, Risāla-yi tawḍīḥ al-masāʾil, 1386 Sh, p. 455; Muntaẓirī, Risāla-yi tawḍīḥ al-masāʾil, 1381 Sh, p. 612.
  16. ↑ Imām Khumaynī, Taḥrīr al-wasīla, Muʾassasa-yi Maṭbūʿāt-i Dār al-ʿIlm, vol. 2, p. 232, m 22.
  17. ↑ Imām Khumaynī, Taḥrīr al-wasīla, Muʾassasa-yi Maṭbūʿāt-i Dār al-ʿIlm, vol. 2, p. 244, m 27.
  18. ↑ "Pursish wa pāsuhk: nigāh kardan", Official website of the Office of Ayatollah Sistani.
  19. ↑ Muṭahharī, Yāddāsht-hā-yi ustād, 1389 Sh, vol. 3, p. 161.
  20. ↑ Miṣbāḥ Yazdī, Nigāhī gudharā bi ḥuqūq-i bashar az dīdgāh-i Islām, 1388 Sh, p. 261.
  21. ↑ Al-Ṣadūq, Man lā yaḥḍuruhu al-faqīh, 1413 AH, vol. 3, p. 474.
  22. ↑ Miṣbāḥ Yazdī, Rastgārān, Qom, p. 276.
  23. ↑ Qāḍī, "Chashm-charānī", p. 67.
  24. ↑ Qāḍī, "Chashm-charānī", p. 71.
  25. ↑ Kāshānī, Manhaj al-ṣādiqīn, Tehran, vol. 6, p. 273.

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