Is it not haram to look at the images of the private parts of women?

The Details of the Question

- It is written in some books that it is not haram to look without lust at the images of haram parts of women in a mirror or in water. The reason for it is given as follows:
- Because what is seen is not haram parts but their reflections. Their reflections and pictures are not the things themselves. Seeing them is not seeing the original ones. Looking at their pictures, their images in movies, on television and on the internet is like looking at their images in a mirror. It is permissible to look at them without lust.
- Accordingly, can it be said that it is not haram to look at even the most private parts of women, which are forbidden to look at, on the internet, television or pictures, without lust?
- How can it be permissible to look at private parts of women, which are haram to look at, in the mirror or on social media?
- What should be the measure and balance?

- In addition, what is the situation for a person who is fasting?

The Answer

Dear Brother / Sister,

First, let us look at the issue from the viewpoint of the fasting person:

Watching obscene movies and having illegitimate sexual fantasy dreams is against ethics and especially the ethics of fasting. Doing so does not break the fast in a way that requires qada, but it harms the spirituality of the fast and does not befit a fasting person.

Sexual dreams and thoughts can come to people’s minds and imagination due to some associations unintentionally. A person is not held responsible for it and his fast is not invalidated.

It is not permissible to look at these images when you are not fasting either because it is an act that leads to haram and that provokes lust.

Watching without lust is an expression that deceives a person; it is not possible for a normal person.

The fact that seeing the private parts in water or in a mirror is different from seeing the original is mentioned in terms of whether or not it has certain fiqh consequences. Otherwise, there can be no fiqh scholar who says that it is permissible even if it does not lead to those consequences.

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