Obligatory of Khums on savings exceeds ones expenditure

Question 559: Assalamulaikum. I have a question regarding Khums on savings exceeds ones expenditure, please. A person has taken a bank loan, and spent the money. The loan is being paid back by monthly installments. The person is able to pay the monthly installments and has enough extra from the monthly salary to put into a savings account. Is khums payable on the savings, given that the loan repayments is still ongoing. Thank you

Answer 559: One of the thing which the khums is obligatory on is profit or gain from earning. This means, if you earn by means of trade, industry, agricultural work, teaching, research or any other ways of earning, and if it exceeds the annual expenses for maintaining yourself and your family, you should pay Khums (i.e. 1/5) from the surplus, in accordance with the rules mentioned in Tawzih al-Masael of maraja’.

Therefore, you are supposed to pay Khums after a year has passed since you gained, on the savings which exceeds your expenditure as well as paying the monthly installments of the loan for that year.[1]

Note: In case the saving is used to purchase the essential things and meet the expenses, Khums would not be payable on it, if it is spent (two or three months) shortly after the khums year to meet those needs.[2]

[1] . The official website of the office of Syyid Sistani, rules concerning Khums.

[2] . Tawzih al-Masael of maraja’ (annotated by Imam Khomeini), Vol. 2, Pg. 79, Q 909.


Imam Hasan and Hussain teach an old man how to make Wudu

Question 024: Did Imam Hasan and Hussain teach an old man how to make wudu? Did they artificially dispute with each other in order to teach the old man how to make wudu?

Answer 024:  It has been narrated in some resources that Imam Hasan and Imam Hussain (pbuth), as children, taught an old man, in a good manner, how to make wudu properly, as follows:

One day an old man came to Medina. At the time of prayers he began to make wudu, but he was making his wudu incorrectly. Imam Hasan and Imam Hussain (pbuth) immediately realized that the old man was not doing his wudu correctly. They wanted to correct him, but hesitated to tell him directly. Perhaps the old man would feel humiliated by two young boys correcting him, or he might even lose interest in the act of worship.

Imam Hasan and Imam Hussain (pbuth) came up with a plan. They went to the old man and said, “My brother and I disagree over who amongst us performs wudu the best. Would you mind watching us make wudu and be the judge to see which one of us indeed performs wudu correctly? Could you please correct us wherever we are wrong?” The man watched carefully trying to judge who is better.

The boys performed their wudu under his supervision, one after the other. When they had finished, he realized the wudu done by the boys was methodical and correct. It was his own wudu which was incorrect. Turning to Imam Hasan and Imam Hussain (pbuth), he gently said: “The wudu done by you is correct. I am grateful that you chose to guide me in such a beautiful manner.”

Imam Hasan and Imam Hussain (pbuth) neither criticized the old man, nor reproached him for his ignorance of the ruling of Islam. They did not refer to his way of performing wudu as wrong, nor did they call his action void. Rather, they performed wudu themselves and taught the old man its correct way indirectly. The result of this polite and wise criticism was that the old man confessed to his mistake explicitly, learned how to perform wudu correctly, and thanked them with kindness and pleasure.[1]

[1] . Ibn Shahrashub, Mazandarani, Manaqeb Al –e- Abi-Taleb (a.s), Vol. 3, Pg. 400, Qom, Allamah publication, first edition, 1379 AH; Majlesi, Muhammad Baqer, Biharul Anwar, Vol. 43, Pg. 319, Beirut, Dar –e- Ehya al-Torath al-Arabi, second edition, 1403 AH.


Satans are chained during the Holy Month of Ramadan

Question 061: Is the saying authentic that, “Satans are chained during the Holy Month of Ramadan”?

Answer 061: In some authentic traditional sources like Al-Kafi and Tahzib, there has been mentioned a tradition regarding the blessings of the Holy Month of Ramadan from the Holy Prophet (PBUH) as follows, “When the Holy month of Ramadan enters, the outcast Satans are chained.” This tradition has been narrated by Imam Baqir (AS) by his grandfather. The Arabic version of the hadith is as follows:[1]
«أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ عَمْرِو بْن شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ (ع) قَالَ كَانَ رَسُولُ اللَّهِ ص يُقْبِلُ بِوَجْهِهِ إِلَى النَّاسِ فَيَقُولُ يَا مَعْشَرَ النَّاسِ إِذَا طَلَعَ هِلَالُ شَهْرِ رَمَضَانَ غُلَّتْ مَرَدَةُ الشَّيَاطِينِ وَ فُتِحَتْ أَبْوَابُ السَّمَاءِ وَ أَبْوَابُ الْجِنَانِ وَ أَبْوَابُ الرَّحْمَةِ وَ غُلِّقَتْ أَبْوَابُ النَّارِ وَ اسْتُجِيبَ الدُّعَاءُ وَ كَانَ لِلَّهِ فِيهِ عِنْدَ كُلِّ فِطْرٍ عُتَقَاءُ يُعْتِقُهُمُ اللَّهُ مِنَ النَّارِ وَ يُنَادِي مُنَادٍ كُلَّ لَيْلَةٍ هَلْ مِنْ سَائِلٍ هَلْ مِنْ مُسْتَغْفِرٍ اللَّهُمَّ أَعْطِ كُلَّ مُنْفِقٍ خَلَفاً وَ أَعْطِ كُلَّ مُمْسِكٍ تَلَفاً…»

When the Holy Prophet (PBUH) sighted the moon, he stood in the direction of the Qiblah and said:
“«اللهم اهله علينا بالامن و الايمان و السلامة و الاسلام و العافية المجللة و الرزق الواسع و دفع الاسقام و تلاوة القرآن و العون على الصلاة و الصيام اللهم سلمنا لشهر رمضان و سلمه لنا و تسلمه منا حتى ينقضى شهر رمضان و قد غفرت لنا”

“O Allah, let this moon (month) pass over us with blessings, Iman (faith), safety, obedience, complete health, abundant sustenance, removing illnesses, reciting the Holy Qur’an, offering prayers and fasting. O Allah, keep us healthy for the Holy Month of Ramadan and keep it healthy for us as well, accept our fasting and forgive our sins when the month is finished.”

The Prophet (PUBH) faced toward the people and said, “O Muslims! When the Holy Month of Ramadan enters, the accursed Satans are chained, the doors of heaven, sky and blessings are opened and the doors of the hell are closed. Every wish will come true and Allah, save those people who fast from hell at the time of Iftar (breaking a fast), and a harbinger call every night: Is there any volunteer? Is there anyone who wants to be forgiven? O Allah! Grant each donator reward, but each miser corruption.”

Therefore, one of the blessings of the Holy Month of Ramadan is that the Satans who always try to mislead us, are chained in this month.

It doesn’t mean that he is unable to mislead us at all. Perhaps, the reason behind the saying of the Holy Prophet (PBUH) is that the Satans ability of misleading us, is just limited during the Holy Month of Ramadan not they can never do any evil things, instead. It is likely that one who is in jail, but able to establish his communication through different ways, even by pointing others. The Satans are trying to mislead us go astray by every ability they have such as Beautification of ugly deeds, False promises, Fear and etc. Therefore, they never neglected in carrying out their duties of misleading us go astray, even if they are chained during the Holy Month of Ramadan.

It should be noted that it doesn’t mean that satan is completely responsible for our sins. There are so many sins human beings commit by themselves. As we know, the satan doesn’t force human beings to obey him. In the Holy Qur’an, the satan has said, “I had no authority over you, except that I called you and you responded to me.”[2] The human can accept and obey the Holy Prophets’ (PBUTH) invitations.

Therefore, the saying of the Holy Prophet (PBUH) doesn’t mean we never commit any sin by thinking the satan is chained in the Holy Month of Ramadan! Thus, if we commit sin, can you answer this question that “what is that mean by Satans are chained in the Holy Month of Ramadan”?

[1] . Kulayni, Kafi, Vol. 4, Pg. 67, Dar al-Kutob al-Islamiyah, Tehran 1986.

[2] . “When the matter is all over, Satan will say,” Indeed Allah made you a promise that was true and I [too] made you a promise, but I failed you. I had no authority over you, except that I called you and you responded to me. So do not blame me, but blame yourselves. I cannot respond to your distress calls, neither can you respond to my distress calls. Indeed I disavow your taking me for] Allah’s [partner aforetime. There is indeed a painful punishment for the wrongdoers.”” Surah Ibrahim, verse 22.


Rules on taking an interest-based loan before reverting to Islam

Question 293: What is the ruling on loans made with interest (interest-based loan) before reverting to Islam? To clarify better my mortgage on my house is a loan that I pay interest on, should I seek an Islamic lending company and transfer my mortgage?

Answer 293: If it is an interest-based loan, it is haram to take it irrespective of whether one takes it from a Muslim or a non-Muslim; from an Islamic state or a non-Islamic state except for when one is in a difficult situation which makes committing a haram act permissible.

Taking a haram loan does not become halal with the permission of a qualified Mujtahid. In order for the recipient of the loan not to commit a haram act, it is necessary that he should take the loan with the intention that it is a transaction without return, even if he knows that he will end up paying the capital as well as the interest. The permissibility of taking an interest-free loan is not restricted to being needy or to an emergency situation.”

To explain further, he who receives the loan should not take it with the intention of paying interest. In his mind, he should have the intention that he is not going to give interest.

Note: Although, taking such interest-based loan is haram, but after that using the money is allowable. I.e. the one, however has already committed the sin, but would be allowed to use the money later.

Since, you were non-Muslim on that time, there would be no sin upon you in what have you already been committed such sins like taking the loan as Islam would forgive the past sins.

As a result, you would be able to use the money and no need to transfer your mortgage.[1]

[1] . Ajwebat al-Isteftaat (Farsi Answers to Religious Queries), vol.2, question 826.


Jannatul Firdaus (Garden of Paradise) is the paradise which God has made of gold and silver

Question 338: Assalam walaikum saheb,

1) I know that Jannatul Firdaus is the greatest and highest level of Jannat.What qualities are most essential to enter firdaus? I heard the topmost level is only for Rahmat-ul-Aalameen and martyrs and Ahlul-Bayt.
2) There are so many acts of goodness to do.Some people may pray day and night for 40 years,but somewhere someone must have gained the same favour in just giving a small,yet timely charity frown emoticon. What are the MOST,MOST,MOST rewarding deeds for a believer?

Answer 338: In the holy Quran Allah, the Almighty says: “As for those who have faith and do righteous deeds they shall have the gardens of Firdaws for abode”.[1]

Although, according to the apparent of the above mentioned verse of the holy Quran everyone who have faith and do righteous deed will go to the Jannatul Firdaus, but considering the meaning of the word ‘Firdaus’ we can figure it out that this holy place is for particular believers have been mentioned in other surah of the holy Quran as follows:[2]

In the holy Quran surah Momenoon, Allah (SWT) introduces some conditions for the believers who inherit Jannatul Firdaus as follows:

Certainly, the faithful have attained salvation, those who are humble in their prayers, who avoid vain talk, who carry out their [duty of] zakat, who guard their private parts, except from their spouses or their slave women, for then they are not blameworthy; but whoever seeks [anything] beyond that it is they who are transgressors, and those who keep their trusts and covenants, and who are watchful of their prayers, It is they who will be the inheritors, who shall inherit paradise (Firdaus), and will remain in it [forever].[3]


The Holy Prophet (pbuh) said: Request Firdaus that is in the center of the heaven and best and highest level of it that Allah’s Arsh (Throne of Allah) is above it ….[4]

Imam Ali (as) said: The highest level of the heaven is Firdaus where it is for the holy Prophet (pbuh) and his Progeny.[5]

There are seven paradises have been discussed in Holy Quran and tradtions as follows: Dar al-Salam (Abode of Peace), Dar al-Jalal (Abode of Glory), Jannatul Mava (Garden of Refuge), Jannatul Khuld (Garden of Eternity), Garden of Eden, Garden of Paradise and Garden of Bliss (or Delight).

Jannatul Firdaus:

Jannatul Firdaus (Garden of Paradise) is the paradise which God has made of gold and silver mixed with the fragrance of musk and amber. According to a narration, God has made paradise of musk and amber and therein He has planted the best fruit (trees) and basils. [6] Jannatul Firdaus (Garden of Paradise) is the highest level of paradise. [7] This is the paradise which Fatima Zahra, peace be upon her, while describing it amid weeping on the separation of her father said: “O father, you answered the call of your Lord when He called you. O father, Jannatul Firdaus is your abode.” Therefore, Firdaus is the name of the paradise where the Prophet (s) is dwelling. [8]

The ceiling of this Paradise (Firdaus) is the Throne of the Lord and therein two green and white palaces are made of pearl. The white palace consists of seventy thousand units (rooms) inhabited by Prophet (s) and his household. The green palace also consists of seventy thousand units whose residents are Ibrahim and his household (a.s). [9]

It has been narrated that the walls of Jannatul Firdaus are made of light, and the light of its rooms and units is from the light of the Lord. [10]

[1] . Surah Kahf, verse 107.

[2] . Tafsir Nemooneh, Vol. 12, Pg. 614.

[3] . Surah Momenoon, verse 1-11.

[4] . Payam e Quran (the message of the holy Quran), Ayatollah Makarem Shirazi, Vol. 6, Pg. 351, quoted from Rooh al-Ma’ani, Vol. 16, Pg. 47.

[5] . Bihar al-Anwar, Allamah Majlesi, Vol. 24, Pg. 269, al-Wafa Institution.

[6] – Ardabili, Zubdatul Bayan, pg. 55.

[7] – Kashif al-Ghita, pg. 19.

[8] – Shukani, Neil al-Awtar, vol.4, pg. 161.

[9] –  Masail Ali bin Ja’far, pg. 345.

[10] – Man La Yahzuruhu al-Faqhi, vol.1, pg. 296.


Rules of prayers and fasting performed without ghusl

Question 034: I used to masturbate, for the past few years, without knowing it was haram and that it voids the prayers and the fasts. I didn’t take the ghusl (ritual bath) and was fasting and praying in this impure state. Today I understand my mistake, but I don’t remember how many times I did it, nor how many fast/prayers it concerns. I’m 14 years old, and I don’t know which rules apply to me in order to pay the Qadha, as I didn’t know it was haram. I think I’ve missed at least three months of fasts. What’s the rule for someone who ignored that masturbation was illicit? I follow Ayatullah Khamenei.

Answer 034: Undoubtedly, one must make qada, as all the fasting and prayers have been done in the state of Janabat, according to Ayatollah Khomeini, Bahjat, Tabrizi, Khamenei, Makarem, Vahid and Sobhani.[1] If he\she knew that, his\her prayer and fasting in this state is regarded as invalid. What should one do if the one didn’t know the rule concerning this issue nor knew that performing ghusl is required for doing such acts?

Remember, to act based on your own marja’ ruling. Here are some of the answers of our contemporary scholars concerning this issue, as follows:

According to Imam Khomeini (May his soul rest in peace), who had replied to the question: What is the ruling on a woman who ignorantly didn’t know the rules concerning womens ihtilam and then she has done her worships without ghusl? He replied as follows: If they weren’t sure that they have become polluted, (jonob) there would be no need to compensate those prayers that have been offered in that state, however in any case, her fasting were considered as valid.

According to Ayatollah Khamenei, one must make qada for those of her prayers that have been offered in the state of janabat, but her fasting is considered as valid and doesn’t need to compensate it if she didn’t know the rules concerning the janabat itself.
According to Ayatollah Bahjat, one who doesn’t know that janabat ghusl is obligatory, his\her prayers that have been offered in that state are void and must compensate them.
Ayatollah Makarem has said, as long as the woman has performed hayd ghusl (as it is sufficient by which she doesn’t need to perform janabat ghusl), those of her prayers and fasting that have been done after the ghusl, are treated as valid. Those prayers that have been offered before performing ghusl and in the state of janabat are void and must be compensated. One who has become polluted by doing haram act is able to perform his\her ghusl by hot water.

According to Ayatollah Sistani, Safi Golpayegani and Fazel (ha): if you didn’t neglect learning Islamic laws your fasts have been done in this state would be in order, but you must perform Ghusl and fulfill the qaza of your prayers.[2]

Ayatollah Noori, Your fast is in order, but you have to qadha all your prayers offered in the state of Janabat.[3]

Note: Self-satisfaction which is referred to as masturbation or Istimna’ is a major sin and haram and has a heavy punishment.

In the Holy Quran Allah (SWT) says: “Say [that Allah declares,] ” O My servants who have committed excesses against their own souls, do not despair of the mercy of Allah. Indeed Allah will forgive all sins. Indeed He is the All-forgiving, the All-merciful.”[4]

[1] . Ayatollah Tabrizi, Serat al-Najat, Vol. 1, Q 107; Minhaj al-Salehin, Vol. 1, after rule 1004;  Ayatollah Wahid, Minhaj al-Salehin, Vol. 2, after rule 1004;  Sitiftaat, Vol. 1, Fasting, Q 31, Ayatollah Khamenei, Q 194.

[2] . Ayatollah Sistani, Minhaj al-Salehin, Vol, after rule 1004;  Ayatollah Fazel, Jame al-Masael, Vol. 1, Q 558.

[3] . Ayatollah Noori, Istiftaat, Vol. 2, Q 96.

[4] . Surah al-Zumar, verse 53.


Offering Qada Prayer if you forget to clean the dress carelessly

Question 033: I had wudu before suhoor yesterday and then I ate. After eating, my stomach was hurting so I went to the toilet and I saw light brownish marks from feces on my underwear. There wasn’t any actual feces on it, but just a faint mark. I wanted to clean it but I forgot and ended up doing wudu and praying Fajr. I only remembered when I was going to bed. I wasn’t sure whether I have to make up this prayer or not. In the morning, when I woke up, my menses started. What is the rule of Offering Qada Prayer?

Answer 033: If you were sure that the light brownish mark was from the feces and forgot to clean it, you have to make your Fajr prayer up (Qada). However, there wasn’t any actual feces on your underwear!

Otherwise, if you were not sure whether it was from feces and Najas or not your prayer is treated as valid.[1]

In Minhaj Ul Saliheen, Grand Ayatollah Sistani (ha) said, “According to an obligatory precaution, if it was due to carelessness, his prayer is treated as invalid whether he remembered after prayer or during prayer. Otherwise, if it wasn’t due to carelessness his prayer is valid.[2]

[1] . Tawzih al-Masaiel of Maraja’, Vol. 1, Pg. 85, Question 121;Ibid, Pg. 87, Question 123.

[2] . Minhaj al-Saliheen, Vol. 1, Pg.144, Question 422 & 426.


The validity of Ghusl even a barrier finds out after a week

Question 031:  If someone does ghusl and after a week finds out that there was a barrier, such as nail polish on their left foot, do they need to repeat the entire ghusl or is it sufficient just to wash that area.
Answer 031: If the Tartibi (sequential) Ghusl was performed, one must only wash that part where the barrier was and that would be sufficient, even though time has passed and all parts of the body had become dry. Therefore, there would be no need to repeat the entire Ghusl nor to repeat washing the whole left side of body. However, if the barrier was on the right side of body and the Tartibi Ghusl was performed, one must wash that part and then wash the whole left side of body.

According to Khomeini (r.a), if one finds out that there was a barrier on his or her body, one must repeat the entire Ghusl if he or she was performed Irtimasi (submerging the whole body) Ghusl, whether or not the barrier was on the left side of the body or right.

It should be noted that all prayers offered after the Ghusl was performed are invalid. The obligatory prayers must be repeated, however fasts are treated as valid.[1]

[1] . Imam Khomeini, Tahrir al-Wasilah, Vol. 1, Pg. 41, issue number 7; for further information please refer to: Tabrizi, Jawad bin Ali, newest Isteftaat, Vol. 1, Pg. 143, Q. 672, first edition; Bahjat, Muhammad Taqi, Isteftaat, Vol. 1, Pg. 206, Q. 719, the office of Ayatollah Bahjat, Qom, first edition, 1428 A.H.


Henry Corbin a philosopher, theologian, Iranologist and professor of Islamic Studies / He Regarded Himself a Shia

Question 549: Salam. My teacher. last time I listened a clip very informative in which, the scholar told us a French christian researcher doing PhD, his topic on “shiat”

So he done his research on shiat, then he wrote a book on shiat. He said in universe shiat a greatest and brilliant religion.

I want to know the name of this researcher and plus name of book.

And send me another non-Muslim researchers good views on shiat with evidence.

Please send me these materials soon



Answer 549: His name is Henry Corbin (14 April 1903 – 7 October 1978). He was a philosopher, theologian, Iranologist and professor of Islamic Studies at the École pratique des hautes études in Paris, France. He resided in Iran for about 20 years. Corbin was also the professor at Tehran University. He discussed with Allamah Sayyid Muhammad Hussain Tabatabaee and other Iranian Muslim scholars. Henry Corbin was interested in Imam and Wilayat positions and specially about Imam of the Time (ajtf) in Shia teachings. According to Allamah Tabatabaee and Sayyid Hussain Nasr, he was spiritually a Shia Muslim. Corbin published some books (A Collection of Iranian Books) related to Hikmat (wisdom) and Islamic philosophy.


He believed that Madism (belief in the reappearance of Imam Mahdi (may God hasten his glad advent) and his establishment of a just government throughout the world is the basis of the dynamism in Shia societies. [1]


Corbin is among the most prominent orientalists and intellectuals of the 2th century who opened a new horizon for the West by introducing the profound thoughts of great Shia Sufis to the western world. Corbin studies Sufism and Shia and Islamic Philosophy with Louis Massignon, director of Islamic studies at Sorbonne University. It was Massignon who introduced Corbin to the writings of Sohrevardi, the 12th century Persian mystic and philosopher, including his Hikmat-ul-Ishraq. Sohrevardi’s work profoundly affected the course of Corbin’s scientific life and he decided to travel to the East.


He settled in Istanbul and for six years studied other works by Sohrevardi as well as works of other Muslim philosophers and mystics. In 1945 he published a collection of Sohrevardi’s works.
In 1946 he replaced Louis Massignon as the Islamic Studies Chair at the Sorbonne.
He also spent a number of years in Middle Eastern countries and served as head of the Franco-Iranian Institute’s Iranian studies department and published a number of works under the title of “A Collection of Iranian Books”.
He was fluent in German, Arabic and Sanskrit and was the first French translator of both Martin Heidegger and Karl Barth.
For 25 years, Corbin would travel back and forth to Iran and meet with prominent Iranian figures like Allameh Tabatabaee, Morteza Motahari, Seyyed Kazem Assar, and Mehdi Elahi Qomshe’i.


Henry Corbin died on October 7, 1978, in Paris.
His scholarly works include: Creative Imagination in the Sufism of Ibn ‘Arabi, Avicenna and the Visionary Recital. Princeton University Press, 1960, The Man of Light in Iranian Sufism, En Islam Iranien: Aspects spirituels et philosophiques.[2]

[1] . Asghar Vaezi, Nim Qarn Pedhoohesh, Scientific life of Henry Corbin;  Maaref Magazine, Month of Aban and Azar , N. 88, Goftegoye Sharq and Gharb; Discussing with Sayyid Hussain Nasr, Itilaat hikmat wa Marefat, N. 2.

[2] . Adopted from Iqna (with a few changes has been made on).


Impermissibility of confirming marriage tie with others during Iddah (waiting period)

Question 554: Salam alaikum wa rahmatullahi wa barakatu. Thank you for this helpful and wonderful service. I have a question if you would be so kind to answer. If a lady is in iddah, is she allowed to talk to a man for the purpose of seeing if he will be a suitable husband after her iddah is over? Can she talk to him during iddah before he has formally proposed? Jazak Allah Khair and thank you

Answer 554: Divorce is of two types: Irrevocable divorce (Ba’in)[1] and revocable divorce (Rej’ie)[2]. And marriage proposal can be made directly or indirectly.

According to the Holy Quran and Islamic Law, a woman who is in her Rej’ie Iddah (waiting period) is not allowed to confirm the marriage tie with others whether directly or indirectly. Because, she is still considered as the wife of her husband, though she is allowed to be proposed indirectly during Ba’in Iddah.[3]

In this regards, Allah, the Most High says: “And there is no blame on you respecting that which you speak indirectly in the asking of (such) women in marriage or keep (the proposal) concealed within your minds Allah knows that you will mention them, but do not give them a promise in secret unless you speak in a lawful manner And do not confirm the marriage tie until the writing is fulfilled And know that Allah knows what is in your minds, therefore beware of Him And know that Allah is Forgiving, Forbearing”.[4]

Note: According to maraja (ha), all kinds of relations with a non-Mahram including joking, expressing mutual love, talking with the intention of deriving pleasure, looking at the body of a girl (except her face and hands up to the wrists) and at her hair or looking at her face with pleasure are haram (forbidden). In fact, if it is feared that they might fall into a sin, it is forbidden for them to have any kinds of relationship with each other. [5]

For further information regarding Ba’in divorce, please read the following:

The irrevocable divorce has five types:

1) The divorce of the woman who has not completed nine years of age.

2) The divorce of the menopausal woman (Yaa’isah) who has passed fifty years of age.

3) The divorce of the woman whom her husband had not had intercourse with her after the marriage.

4) The divorce of the woman who has been divorced three times.

5) The Khala’[6] and Mubarat[7] divorce.

Whatever is aside from these are the revocable divorce (Rej’ie).

[1] . Ba ‘in (Talaq-i): An irrevocable divorce after which a woman is free to conclude a contract of marriage with another husband, indeed, after completing the prescribed period called Iddah, and the husband divorcing her irrevocably cannot recall her except by contracting a fresh marriage with her subject to the restriction of the prescribed number of such remarriages by the same husband.

[2] . Meaning that it is permissible for the man to return to his wife during the seclusion (‘Iddah) without need of renewing the marriage contract.

[3] . Golpayegani, Sayyid Muhammad Reza, Majma al-Masael, Vol. 2, Pg. 256, Dar al-Quran al-Karim, Qom, second, 1409 A.H; Imami, Sayyid Hasan, Huquq Madani, Vol. 4, Pg.  270, Islamiyyah Publication, Tehran, Bita.

[4] . Surah Baqarah, verse 235.

[5] . The official website of the office of Sayyid Sistani, Chat between Male & Female

[6] . The divorce of a wife who develops an aversion from husband and hates him, and surrenders to him her Mahr or some of her property so that he may divorce her, is called Khula’ Divorce. The hatred must have reached a proportion where she would not allow him conjugal rights.

[7] . If the husband and the wife develop mutual aversion and hatred and the woman gives some property to the man so that he may divorce her, this divorce is called ‘Mubarat’.