A code of ethics for Muslim men and women Chapter1

A code of ethics for Muslim men and women

Chapter1

BOOK ID 

Author (s): Sayyid Masud Masumi 

Translator (s): Arifa Hudda Shaykh Saleem Bhimji 

Publisher (s): Islamic Humanitarian Service (IHS) 

Publisher (s): Qum: Ansariyan Publications, ۱۳۸۰ = م ۲۰۰۱. 

Title: A code of ethics for Muslim men and women: according to the fatawa of eight marja Taqlid of the Shia world 

Subject: Marriage (jurisprudence) 

Added entry: Hudda, Arifa، Translator 

Congress Classification: BP۱۸۹/۲۵/م ۶ الف ۲۰۴۹۵۲ ۱۳۸۰ 

Dewey Classification: ۲۹۷ /۳۶ 

National bibliography numbers: م ۸۰-۲۷۹۴۲ 

Category: Islamic Laws 

Topic Tags: Code Ethics Laws Rules Sharia Worship Practice Miscellaneous information: ISBN 1-894701-05-4 FIRST EDITION: 2000/1421 

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According to the Fatawa (Verdicts) of Eight Marja’ Taqlid of the Shi’a World 

Title and author: A code of ethics for Muslim men and women: according to the fatawa of eight Marja Taqlid of the Shia world/ compiled by Masud Masumi

Foreword 

The Laws and Regulations of Islam are divided into two major and distinct categories – the first being those laws that deal with a human being’s relationship to his Creator and Master. The second category is those laws that regulate and govern our relationship with each other. Seeing as how in the branch of Islamic Law, known is Fiqh, 90% of the rules govern our interaction with each other, it is a requirement that we become familiar with how we should carry ourselves when around members of the same sex and more importantly, those of the opposite sex. 

و سلام علیکم و رحمة الله و برکاته

Notes before you read this Book 

This book contains the fatawa of eight Maraja’ Taqlid, three of whom have passed away, namely: Ayatullah al-Udhma al-Hajj as-Sayyid Ruhullah al-Musawi al-Khomeini, Ayatullah al-Udhma al-Hajj as-Sayyid Muhammad Riza al-Gulpaygani, and Ayatullah al-Udhma al-Hajj ash-Shaykh ‘Ali al-Araki. The other five Maraja’, who are presently living, May Allah protect them all, include: Ayatullah al-Udhma al-Hajj ash-Shaykh Muhammad Taqi Behjat, Ayatullah al-Udhma al-Hajj ash-Shaykh Nasir Makarim Shirazi, Ayatullah al-Udhma al-Hajj as-Sayyid ‘Ali al- Husaini as-Seestani, Ayatullah al-Udhma al-Hajj ash-Shaykh Mirza Jawad Tabrizi, Ayatullah al-Udhma al-Hajj ash-Shaykh Fazil Lankarani. 

The actual reference from the Arabic and Farsi texts of 

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the various Maraja’ Taqlid in this book have been omitted. As for the rulings for each of the Maraja’ we have used symbols, which will be mentioned at the end of this section, for brevity. In the event that one or more of the Maraja’ have not been mentioned in any ruling, this means that we were not able to get a hold of his rulings in that matter. 

The main ruling which is given is in accordance tot he rulings of Ayatullah al-Udhma al-Hajj as-Sayyid Ruhullah al-Musawi al-Khomeini, and in the event of any difference between his rulings and those of the other Maraja’, the opinions of those who differ will follow the original ruling. If there is no difference between the rulings, then we will only mention (with their appropriate symbols) , those Maraja’ who share the same opinion. 

Since the views of eight of the Maraja’ Taqlid of the Shi’a World have been mentioned, in case the Marja’ to whom one is doing taqlid to expresses an Ihtiyat Wajib, with ease the reader is able to refer one of the Maraja’ who have expressed a ruling (perform Ruju’). 

Although we have referred to all of the printed books detailing the various laws of Islam from each of the Maraja’, but just to be completely satisfied that what we have compiled is correct, we had three of the major scholars who work in the offices of each of the Maraja’ look over our work. 

For ease of reading, it 

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is possible that the rulings we have included in this book, which we may put forth as a “Rule”, may have been posed to the office of the Marja’ in the form of a question, or vice-versa. 

The abbreviations for the Maraja’ Taqlid are as follows: 

A 

Ayatullah al-Udhma al-Hajj ash-Shaykh ‘Ali al-Araki 

B 

Ayatullah al-Udhma al-Hajj ash-Shaykh Muhammad Taqi al-Behjat 

G 

Ayatullah al-Udhma al-Hajj as-Sayyid Muhammad Riza al-Gulpaygani 

K 

Ayatullah al-Udhma al-Hajj as-Sayyid Ruhullah al-Musawi al-Khomeini 

L 

Ayatullah al-Udhma al-Hajj ash-Shaykh Muhammad Fazil al-Lankarani 

M 

Ayatullah al-Udhma al-Hajj ash-Shaykh Nasir Makarim al-Shirazi 

S 

Ayatullah al-Udhma al-Hajj as-Sayyid ‘Ali al-Husaini as-Seestani 

T 

Ayatullah al-Udhma al-Hajj ash-Shaykh Mirza Jawad al-Tabrizi

Brief Biographies of the Maraja’ presented in this Book 

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Brief Biographies of the Maraja’ presented in this Book [1] 

Ayatullah al-‘Udhma al-Hajj ash-Shaykh ‘Ali Araki 

Ayatullah al-Udhma al-Hajj ash-Shaykh ‘Ali Araki was born in the early 1890’s, but the exact date is not known due to the lack of appropriate birth records at the time, in the Iranian city of Arak. 

Following his preliminary religious studies, he demonstrated an aptitude to further his Islamic studies, and commented on the scholarly book, ‘Urwatul Wuthqa some 48 years ago (1952). This is a book upon which all Mujtahidin comment as soon as they are recognized as an expert in independent theological studies, according to their views. At the time of his review of ‘Urwatul Wuthqa, he was in the company of such great leaders as Ayatullah al-‘Udhma Khunsari, and others. 

Although he was learned and a declared Mujtahid, following the demise of Ayatullah al-‘Udhma al-Hajj as-Sayyid Khusani and Ayatullah al-‘Udhma al-Hajj as-Sayyid Muhammad Hussein al- Burujerdi, he did not openly declare his Marja’iyyah. He was 

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one of Imam Khomeini’s teachers, having taught the Founder of the Islamic Republic the initial course of the Hawza entitled Jami’atul Muqaddamat. In other classes, he was a contemporary of the late Imam. 

Ayatullah al-‘Udhma al-Hajj ash-Shaykh ‘Ali Araki was a strong encouragement to the Islamic Republic, and requently guided the government whenever requested. Upon the demise of Ayatullah Khomeini, many of his Muqalladin followed Ayatullah Araki. At the demise of the Grand Ayatullah al-‘Udhma al-Hajj ash-Sayyid Abu al-Qasim al-Khu’i (May Allah raise his rank) , the Jamiatul Mudarrasin (Council of the Theological Schools) in Qum declared in a communique, the top most Marja’ to be either Ayatullah al-‘Udhma al-Hajj ash-Shaykh ‘Ali Araki orAyatullah al-‘Udhma al-Hajj as-Sayyid Muhammad Riza al-Gulpaygani, preferring the later, and on December 10, 1993, following the departure of Ayatullah al-‘Udhma al-Hajj as-Sayyid Muhammad Riza al-Gulpaygani fromthis mortal world, the Council declared the grand Ayatullah Araki to be the Marja’ for the Shi’a world. 

Ayatullah Araki, up until his death used to lead students of the Hawza Faiziyah in the congregational Salat. His teaching was active right up to his hospitalization. The President of the Council, Ayatullah Ibrahim Amini, in his Friday sermon on December 10, 1993, said that the Shaykh was “since the time of the late Shaikh ‘Abdul Karim Ha’iri (founder of the Qum Theological Center) , one of the most brilliant personalities in the field of theology and religious sciences, and a friend amoung the Ulama…” 

Ayatullah Yusuf Sana’i also of Qum said that the Grand Ayatullah has “a 

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high expertise in fiqh and its different topics and also is skillful in manipulating the principle maxims of jurisprudence. ” As for his piety, Ayatullah Jawadi Amuli mentioned in a statement that the Ayatullah protected his “soul from wordly desires and his obedience to the Sacred Existence of the Master of the Seen and Unseen…” 

The grand Ayatullah died on the 25th of Jumadi al-Akhar, 1994, one year to the day of the demise of Ayatullah al-‘Udhma al-Hajj as-Sayyid Muhammad Riza al-Gulpaygani, and was buried in Qum on Thursday the 27th of Jumadi al-Akhar. 

Ayatullah al-Udhma al-Hajj ash-Shaykh Muhammad Taqi al-Behjat 

AyatullAh al-Udhma al-Hajj ash-Shaykh Muhammad Taqi al-Behjat was born in 1915 in the city of Fuman, Iran. His father, Karbalai Muhammad Behjat was a trustworthy and reliable personality of that region. Ayatullah al-Behjat finished his primary education in one of the schools in Fuman. Later on, in that same city, he began his religious education until the year 1929, when he made the journey to Qum. 

He completed studies in Arabic grammar and literature during his short stay in Qum, and then migrated to the holy city of Karbala, Iraq, where he attended the lectures of some of the great scholars - such as Ayatullah al-Udhma al-Hajj as-Sayyid Abu al-Qasim al-Khu'i. 

In 1933, he left Karbala for the holy city of Najaf to complete his studies. While there, he attended the lectures of one of Ayatullah Khurasani's students. After participating in the classes of Ayatullah Dia' al-Iraqi and Ayatullah Mirza Naini’, he began attending the lectures of Ayatullah al-Hajj ash-Shaykh 

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Muhammad husayn al-Gharawi al-Isfahani (known as al-Kumpani). 

Ayatullah al-Behjat also benefited a great deal from the lectures of Ayatullah al-Udhma hajj as-Sayyid Abu al-hasan al-Isfahani and al-Hajj ash-Shaykh Muhammad Kadhim ash-Shirazi. 

Apart from Fiqh (Jurisprudence) and Usul (Principles of Jurisprudence) , Ayatullah al-Behjat also studied the book al-Isharat of Ibn Sina and al-Asfar al-Arba’ of Mulla Sadra ash-Shirazi, under the late as-Sayyid husayn al-Badkubi. 

In 1944, Ayatullah al-Udhma al-Hajj ash-Shaykh Muhammad Taqi al-Behjat returned to Iran and became a student of Ayatullah al-Udhma al-Kukhmari’s while also attending the lectures of Ayatullah al-Udhma al-Hajj as-Sayyid Muhammad Hussein al-Burujerdi on Fiqh and Usul. 

For the past fifty years, he has been teaching the Kharij level of Fiqh and Usul in his home to avoid publicity. 

Ayatullah al-Udhma al-Hajj as-Sayyid Muhammad Riza al-Gulpaygani 

AyatullAh al-Udhma al-Hajj as-Sayyid Muhammad Riza Al-Gulpaygani departed for his heavenly abode on Thursday night, 9th of December at the age of 96. He suffered from acute respiratory deficiency and lung infection for which he was confined at hospital. The Ayatullah who was the supreme religious authority of the Shi'a world, became terminally ill immediately after midnight Tuesday and was shed to the Cardiac Care Unit of the hospital but his condition continued to deteriorate despite the extra care and attention of his doctors. 

Ayatullah al-Gulpaygani went into a coma in the wee hours of Wednesday morning and eventually left the mortal world minutes before evening prayers Thursday. 

He saw the light of day in the village of Koukeh near the city of Gulpaygan (135 kms north-east of Isfahan) in the closing years of 

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the 19th century and at the age of 20 went to Arak which was the centre of the Theological studies. There, he received his education under Ayatullah al-Udhma ash-Shaykh ‘Abd al-Karim al- Hairi. Later in 1921 he went to the city of Qum to complete his studies. 

In the early 1960s following the death of Ayatullah al-Udhma al-Hajj as-Sayyid Muhammad Hussein al-Burujerdi and during the banishment Ayatullah al-Udhma al-Hajj as-Sayyid Ruhullah al-Musawi al-Khomeini from Iran, he became superintendent of the Qum Theological Seminary. 

He took over the administration of the school at a crucial time when both the theological school and Islamic scholars were in at stake due to repressive measures directed by Shah. At that time he had about 800 students who attended his classes and received advanced training in religious studies. 

Ayatullah al-Gulpaygani is the author of a number of scholarly works and treatises as well as commentaries on various other works of scholastically abstruse character. Among them is an annotation on the ‘al-Urwatul Wuthqa’, 'Tawzih al-Masa’il', ‘Manasik al-Hajj' and many others. 

He rendered valuable services during his superintendence of the Theological Seminary in Qum, and also helped establish almost 30 theological schools in various towns and cities throughout Iran, as well as health clinics for students and other types of public utility centers in many parts of the country and abroad as well. 

Ayatullah al-Gulpaygani was a great scholar and a Marja’ and he had many followers throughout the world. He subscribed to the concept of Wilayat-e-Faqihi put forwarded by Ayatullah al- Khomeini. 

The 

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Leader of the Islamic Revolution, Ayatullah as-Sayyid ‘Ali al-husaini al-Khamenei’, expressed deep condolence over the sad demise of the Grand Ayatullah Muhammad Riza al-Gulpaygani. 

He was one of the pillars of the Islamic Revolution and The Islamic Republic, said the leader in a statement. 

During the oppressive rule of the former regime and in confronting the bitter incidents which occurred in the years after the banishment from Iran of Ayatullah al-Khomeini (1963) , there was some occasions when the voice of this great personality was the only threatening voice against the former regime, which raised from the Qum theological seminary and gave enthusiasm to the Islamic movement. 

After the victory of the Islamic Revolution, he had an active contribution in managing the general affairs of the revolution, said the statement adding that he unequivocally supported the Islamic Republic system and its exalted leadership. He was respected and honoured by the late Ayatullah al-Khomeini. 

The departure of this divine scholar was a grave and irreparable loss, the statement added. The statement also said that the grand Ayatullah was a Marja' Taqlid for 32 years, and a teacher at the Qum theological seminary for about 72 years while keeping on learning and teaching Fiqh (Jurisprudence) for about 85 years. 

He was the first person to establish modern theological seminary and the first great institute for Qur’anic studies in Qum. He was the first person to prepare a table of contents of Fiqh and hadith (Tradition) by using modern technology and knowledge. 

He founded hundreds of schools, mosques and Islamic 

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propagation centres in Iran and other countries and brought up thousands of disciples.

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[1]: We apologize to the dear readers for the brevity of the biographies of some of the Maraja’ Taqlid mentioned in this book. We had repeatedly tried to get more information on these great figures from their offices in Qum, but they were not co-operative with us.

Ayatullah al-Udhma al-Hajj as-Sayyid Ruhullah al-Musawi al-Khomeini al-Hindi 

On Jamadi al-Thani 20th, 1320 a. h. (24th September 1902) a child was born in Khumayn, a town in the central province of Iran, to a devout family educated in theology and devoted to migration and jihad and the progeny of Her Holiness Fatima al-Zahra (peace be upon her). The child was named Ruhullah al-Musawi al-Khomeini. 

The noble father of Imam al-Khomeini was the late Ayatullah as-Sayyid Mustafa Musawi, a contemporary of the late grand Ayatulah Mirza Shirazi. After acquiring considerable Islamic knowledge during several years of stay in Najaf, and obtaining the license to practice Ijtihad, Imam Khomeinis father returned to Iran and become a religions guide and support for the people of Khumayn. When Ruhulluh was barely five months old his father who had risen against the tyranny of the government agents, in response to his call to search for truth, was martyred while commuting from Khumayn to Arak. 

His childhood and youthful years were spent under the supervision of his devout mother (Banu Hajar) herself coming from a family of knowledge and chastity, a grand-daughter of Ayatullah Khunsari (author of Zubdatul-Tasanif) , and his noble aunt (Sahiba Khanum) , a brave, truth-seeking lady. 

By the age of 15, the young Khomeini was deprived of the supervision of these two cherished personalities. From his childhood and early in his youth, Imam Khomeini learned, by the grace of his superlative intelligence, a great deal of the conventional sciences and acquired a considerable amount 

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of preliminary knowledge - these included Arabic literature, logic, Jurisprudence and principles. For learning these he had instructors such as Agha Mirza Mahmud Eftekhar al-`Ulama, Mirza Riza Najafi Khomeini, Agha Shaikh `Ali Muhammad Burujerdi, Shaikh Muhammad Gulpaygani, Agha `Abbas Araki, but mostly, his own elder brother Ayatullah Seyyed Murtaza Passandideh. 

Shortly after migration of the grand Ayatullah haj Shaikh `Abd al-Karim Haeri Yazdi to Qum, in Rajab 1340 a. h, Imam Khomeini, also migrated to the Qum Theological Assembly and took the complementary lessons with the scholars of the assembly of Qum. These included lessons from the lengthy book of Mutawal on rhetoric (Ma`ani & Bayan) taken with the late Mirza Muhammad- Ali Adib Tehrani; completion of the Level studies with the late Ayatullah Seyyed Muhammad Taqi Khonssari but mostly with the late Ayatullah Seyyed Ali Yathrebi Kashani; (Fiqh) Jurisprudence principles with the master of the Qum Assembly, Ayatullah al-Hajj Sheikh Abdulkarim Haeri Yazdi. 

The sensitive and searching spirit of Imam Khomeini could not settle with just Arabic literature and lessons in “Fiqh” Jurisprudence and Principles. He was interested in other sciences as well. Therefore, along with learning jurisprudence and Principles “Fiqh” from the “Fuqaha”, jurisconsults of the time, he took lessons in mathematics, astronomy and philosophy from the late Haj Seyyed Abulhasan Rafiey Qazvini and continued taking the same lessons in addition to spiritual sciences and mysticism from the late Mirza Ali-Akbar Hakami Yazdi. He also took lessons in prosody, and rhyme, as well as Islamic and western philosophies with the late Agha Sheikh 

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Muhammad-Reza Masjid-Shahi Isfahani. He then took lessons in Ethics and “Erfan” gnosticism from the late Ayatullah Haj Mirza Javade-Maleki-Tabrizi and he further studied the highest levels of Theoretical and practical “Erfan” (gnosticism) for a period of 6 years with the late Ayatullah Agha Mirza Muhammad-Ali Shahabadi. 

For many years, Hazrat Imam Khomeini taught “Fiqh”, jurisprudence and principles, mysticism and Islamic Ethics in Qum Theological schools including the Faiziyya, the Aazam mosque, the Muhammadiyya Mosque, the Haj Mulla Sadiq School, the Salmasi Mosque etc. He taught “Fiqh” and the knowledge of the Ahl-e-Bayt, at the highest level, for 14 years at the Sheikh Ansari (s) Mosque in Najaf Theological Centre. It was at Najaf that Imam Khomeini (s) , for the first time included, in his lessons on “Fiqh”, the Theoretical foundations of the Islamic government. His students declared his lessons and classes among the most credible in the Theological Assembly of Najaf. Some of his classes at Qum had as many as 1200 students which, included scores of established jurisconsults (mujtahedeen) who benefited by the Imam's school of “Fiqh” jurisprudence and principles. 

The blessings of Imam Khomeini's teaching included training and education of hundreds, better yet, considering the length of his teaching, thousands of learned men and scholars each one of whom is currently illuminating a theological Assembly. Today's jurisconsults, “mujtahedeen” and prominent Gnostics have been among Imam Khomeini's students in Qum or at other centres of knowledge. Outstanding thinkers such as the great scholar Shaheed Mutahhari and the wronged Shahid Beheshti 

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felt honoured to have benefited by Imam Khomeini's teachings. Today the prominent clergy who guide the Islamic Revolution and system of the Islamic Republic in all civil affairs are all among those educated by the school of Fiqh and politics of Imam Khomeini. 

On October 13, 1965 Imam Khomeini, accompanied by his son Ayatullah haj Mustafa were sent from Turkey to their second country of exile, Iraq. Upon arrival in Iraq, Imam Khomeini went on pilgrimage to the holy Shrines of the Infallible Imams in Kazamain, Samarra and Karbala. A week later he moved to his residence in Najaf. 

Imam Khomeini began his Lecture teachings in jurisprudence, in Aban, 1344 (November, 1965) , inspite of all obstacles and oppositions, in the Sheikh Ansari Mosque in Najaf, and continued these classes until his migration to Paris, France. Imam Khomeini's firm fundamentals in (Fiqh) jurisprudence and Principles and his proficency in Islamic sciences was such that after a short time, inspite of all the impediments, his teaching classes came to be known as the most outstanding theological Assemblies of Najaf both qualitatively and quantitatively. 

A large number of clergy students of Iran, Pakistan, Iraq, Afghanistan, India and countries of the Persian Gulf area attended his teaching lectures daily. Those attached to the Imam from Iranian theological Assemblies wanted to make collective migration to Najaf, but desisted at the recommendation of the Imam, that, it was necessary to keep the theological assemblies in Iran, active. However, a large number of those deeply attached to Imam Khomeini 

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had already reached Najaf and, gradually, a centre of revolutionary figures who believed in the path of the Imam was formed in Najaf, and it was this group that undertook the responsibility of relaying the Imam's fighting messages, in those years of strangulation. 

On the 12th of Mehr, Imam Khomeini left Najaf for the border of Kuwait. The government of Kuwait did not let the Imam in, on a hint by the Iranian Regime. Previously there was talk of Imam's departure for Lebanon or Syria. However, after consulting his son (Hojjatul Islam Haj Seyyed Ahmad Khomeini) , the Imam decided to migrate to France and on the 14th of Mehr, he entered Paris and two days later he was stationed in the house of an Iranian, in Noefel Le Chateau (Suburbs of Paris). 

During the four-month stay of Imam Khomeini in Paris, Noefel Le Chateau was the most important news centre in the world. Imam Khomeini's various interviews and his visits revealed to the world, his views of Islamic rule, and the future aims of his Movement. Thus a larger number of people of the world, became aquatinted with the Imam's thought and uprising, and it was from this stage and station that he guided the most critical period of the Movement in Iran. During the four-month stay of Imam Khomeini in Paris, Noefel Le Chateau was the most important news centre in the world. Imam Khomeini's various interviews and his visits revealed to the world, his views of Islamic rule, and the future 

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aims of his Movement. Thus a larger number of people of the world, became aquatinted with the Imam's thought and uprising, and it was from this stage and station that he guided the most critical period of the Movement in Iran.

Ayatullah al-Udhma al-Hajj ash-Shaykh Muhammad Fazil al-Lankarani 

Ayatullah al-Udhma al-Hajj ash-Shaykh Muhammad Fazil al-Lankarani was born in 1931 in the Holy city of Qum. His father, the late Ayatullah Fazil Lankarani was a great teacher and scholar in the Islamic Seminary of Qum. His dear mother, was a pure and noble woman of descent from the family of the Prophet of Islam, Peace be upon him and his family. 

At the age of 13, after the completion of primary school, he began studying Islamic studies in the seminary of Qum, where due to his great ability and aptitude, he was able to finish the preliminary stages of Islamic studies within six years. 

At the age of 19, he started attending lessons in Fiqh (Jurisprudence) and Usul (Principles of Jurisprudence) at the Kharij level (the highest level of Islamic studies) , which were being taught by Ayatullah al-Udhma al-Hajj as-Sayyid Muhammad Hussein Burujerdi, May Allah raise his status. 

Because of his young age and his ability to pick up information very quickly, his fellow students and his teachers quickly recognized him. One of his close friends and study partners, during his quest for knowledge, was none other than the beloved son of the founder of the Islamic Republic of Iran, the late Shaheed Mustafa Khomeini, May he be showered in Allah’s 

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peace. 

Ayatullah Lankarani benefited from Ayatullah al-Udhma al-Hajj as-Sayyid Muhammad Hussein Burujerdi’s lectures in the subjects of Fiqh and Usul for almost 11 years. He also participated in the classes of the late Ayatullah al-Udhma al-Hajj as-Sayyid Ruhullah al-Musawi al-Khomeini for 9 years. Under these two great teachers, he was able to benefit a great deal, and quickly excelled in his studies. 

He also took part in the lectures on philosophy and Tafsir (Explanation) of the Holy Qur’an under the great scholar, ‘Allamah as-Sayyid Muhammad Husayn al-Tabataba'i, May Allah raise his rank, in which he gained much knowledge and enlightenment. 

Because of her perseverance and endeavors, he was able to reach to the great stage of Ijithad at the early age of 25, something that his eminent teacher, the late Ayatullah al-Udhma al-Hajj as-Sayyid Muhammad Hussein Burujerdi gave to him in writing. 

For many years, he was busy teaching the intermediate level of studies in the Islamic Seminary of Qum to a great number of students. In addition to this, for the past 25 years, he has been teaching lessons of Kharij in the areas of Fiqh and Usul (Kharij is the highest level of Islamic studies after which, if completed in their entirety, elevate the person to a Mujtahid). 

His lessons are so popular that in any one lesson, over 700 scholars and personalities of the hawza ‘Ilmiyyah of Qum can be seen taking part! In addition to this, for the past few years, his lessons on Fiqh have been broadcast by Iranian 

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Radio, thus, those living within the Islamic Republic, and even those in foreign countries have benefited from his vast amount of knowledge. 

From the beginning of the political and social struggle and defiance of Ayatullah Khomeini against the oppression, corruption and tyrannical government of the Pahlavi dynasty in Iran, Ayatullah Fazil Lankarani was one of the helpers and supporters of Ayatullah Khomeini. Step by step in every movement that the defenders of Islam took, Ayatullah Lankarani was there and played an active role. One of his important moves was to be involved with the Jami’ah Mudarasin, a group that consists of the teachers in the hawza ‘Ilmiyyah of Qum in which they were busy spreading the word of Islam and the Islamic Revolution among the masses. 

More than this, it was they who announced the Marja’iyat and Leadership of Ayatullah Khomeini…Many times during this difficult period, Ayatullah Fazil Lankarani was jailed, and finally, as if the Shah could no longer take the ‘Ulama and their standing up for the truth, he was forced to exile him to an area known as Bandar Lange. After staying there for 4 months, we was moved to the city of Yazd, where he was forced to reside for a period of 18 months. 

After the victory of the Islamic Revolution of Iran, Ayatullah Fazil Lankarani continued to play an important role along side the leader, Ayatullah Khomeini, May his spirit be sanctified, and even today, under the leadership of Ayatullah Khameni’i, he is still fully supportive 

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and active. 

After the Islamic Revolution in Iran, Ayatullah Lankarani was appointed as a member of The Council of Experts, and for more than 10 years, served as the administrator of the Islamic Seminary of Qum. 

From the earliest of times, himself and his family have been lovers and followers of the Ahl al-Bait, Peace be upon all of them, and as has been noted, weekly gatherings to commemorate the martyrdom of Abu ‘Abdillah al-Husayn, Peace be upon him, and his loyal family and followers, gatherings to commemorate the martyrdom of the Ma’sumin, Peace be upon all of them, and programs to celebrate the birth anniversaries of the Leaders of Islam, Peace be upon all of them, were held by his late father, and even today, continue to be held. 

After the passing away of Ayatullah al-Udhma al-Sayyid Shahab ad-Din Najafi al-Mar’ashi, he was inundated with requests from the students of the hawza ‘Ilmiyyah of Qum, as well as from the people of Qum, not to mention from those in charge to oversee and run the daily programs of the haram of Fatimah al-Ma’sumah, Peace be upon her, to lead the Salat al-Jama’at. He humbly accepted this responsibility, and every night, under the graceful eyes of the sister of Imam ‘Ali ibn Musa al-Riza who is buried in Qum, thousands of scholars, students, visitors to this holy city and residents of Qum offered their prayers behind this humble man. 

After the death of Ayatullah al-Udhma al-Hajj as-Sayyid Ruhullah al-Musawi al-Khomeini, May Allah raise his 

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rank, the believers turned to him for Taqlid. After the untimely demise of Ayatullah al-Udhma ash-Shaykh Araki, May Allah raise his rank, Ayatullah Fazil Lankarani was officially introduced, by the hawza ‘Ilmiyyah of Qum in their statement, as the number one Marja Taqlid of the Muslim Ummah. 

Along with the important task of teaching the future scholars of Islam, and raising up the guardians of the Religion, he also finds time to write and compile books. To date, he has some 40 books to his credit. 

Ayatullah al-Udhma al-Hajj ash-Shaykh Nasir Makarim ash-Shirazi 

Ayatullah al-Udhma al-Hajj ash-Shaykh Nasir Makarim ash-Shirazi was born in 1929 in Shiraz, Iran. He completed his primary and high school studies in Shiraz, and at the early age of fourteen, began his Islamic studies in the Agha Bab Khan School. Despite the fact that there were no individuals of a scholarly theological background in his family, a great inclination and abundant love for Islamic knowledge and sciences directed his eminence towards the theological studies and the selection of this path. 

When he became eighteen, he moved to the city of Qum, and started his seminary studies. In Qum, he benefited from the lectures of Ayatullah al-Udhma al-Hajj as-Sayyid Muhammad Hussein al-Burujerdi and other eminent scholars of that time. 

In 1959, Ayatullah Nasir Makarim ash-Shirazi traveled to Najaf, Iraq to continue his Islamic studies. While in Najaf, he attended the lectures of Ayatullah al-Hakim, Ayatullah al-Udhma al-Hajj as- Sayyid Abu al-Qasim al-Khu'i, and Ayatullah as-Sayyid ‘Abd al-Hadi ash-Shirazi. He received the authority of absolute Ijtihad from two of the 

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distinguished Ayatullahs of Najaf, by the time he reached the age of 30! 

It was in the year 1960 that he returned to Iran and began teaching Fiqh (Jurisprudence) and Usul (Principles of Jurisprudence). His lectures are very popular among the students and scholars, and he has been teaching these courses continuously now for over 30 years. It should also be mentioned that over 2000 students and distinguished scholars of the Qum hawza regularly attend his classes. 

Among the other achievements of Ayatullah Nasir Makarim ash-Shirazi are the establishments of the Imam ‘Ali (‘a) , Imam Hasan al-Mujtaba (‘a) , and Imam husayn (‘a) Hawzahs. Recently, a new hawza has also been opened under his supervision dedicated exclusively to the study of the Holy Qur’an. 

He has written over one hundred books, all of which have been published, and some have been repeatedly reprinted – up to 30 editions! Many have also been translated and published in Arabic, Urdu, and English to name a few of the many languages. 

His comprehensive work, al-Amthal Fi Tafsir-e-Kitab Allah al-Munzal, is an encyclopedia on the commentary of the Qur’an, published in 37 volumes in Arabic, and over 30 volumes in Farsi. He has also opened a new chapter in the field of commentary of the Qur’an, by writing a topic-wise commentary, now totalling 11 volumes in Farsi which are also available in Arabic. 

Ayatullah Nasir Makarim ash-Shirazi also played an important role in the victory of the Islamic Revolution of Iran. During the rule of the tyrant Shaw, he 

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was exiled three times to remote cities in Iran. He also played a vital role in the writing of the Islamic Constitution in the first Council of Experts.

Ayatullah al-Udhma al-Hajj as-Sayyid ‘Ali al-Husaini as-Seestani 

Ayatullah al-Udhma al-Udhma al-Hajj as-Sayyid ‘Ali al-Husaini as-Seestani was born in 1928 in the month of Rabi’ al-Awwal in the holy city of Mashad, Iran, where the sacred shrine of Imam ‘Ali ibn Musa al-Riza is located. Ayatullah as-Sayyid as-Seestani began his introductory ‘Arabic studies, including Balagha (Eloquence) , in Khurasan, under a renowned teacher of ‘Arabic, named Muhammad Taqi Adib Nishaburi. 

Ayatullah as-Seestani began his introductory ‘Arabic studies, including Balagha (Eloquence) , in Khurasan under a renowned teacher of ‘Arabic, named Muhammad Taqi Adib Nishaburi. He also studied Fiqh, Usul, Mantiq, and Aqaid under the great ‘Ulama and teachers of Khurasan. 

It was in this same city, that he took part in Dars-e-Kharij (the highest level of studies in the hawza). At this time, he also benefited from the presence of Allamah Muhaqqiq Mirza Mahdi Isfahani (may Allah sanctify his spirit). 

In order to advance further and complete his studies, he traveled to the city of Qum in 1948, so that he would be able to study under various ‘Ulama of the grand hawza in this city. 

Ayatullah Seestani who was present in the lessons of Fiqh and Usul, which at that time were being taught by Ayatullah Burujerdi, was quickly recognized as one of the brightest students in the fields of Fiqh, Usul, and Rijal. He also took part in the classes of Ayatullah al-Udhma hujjat 

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Kuhkumrai and other scholars so that he could further quench his thirst for knowledge. 

In the year 1951, Ayatullah Seestani once again moved, this time to Najaf al-Ashraf. For more than 10 years he took part in the lessons of Ayatullah al-Udhma as-Sayyid Abu al-Qasim al- Musawi al-Khu’i (may Allah be pleased with him). 

During this time, he also attended the lessons taught by Ayatullah al-`Udhma Mohsin al-hakim (may Allah sanctify his spirit) ; and he finished one complete course in Usul al-Fiqh under the auspices of Ayatullah al-`Udhma ash-Shaykh Husayn al-Hilli (may Allah be pleased with him). 

In the year 1960, in recognition of his achievements he was awarded the distinction certifying that he had attained the level of Ijtihad - deduction of legal judgement in matters of religion, by as- Sayyid al-Khu’i and again, by ash-Shaykh al-Hilli. 

In the same year, he was also awarded certification by the distinguished traditionalist and scholar ash-Shaykh Agha Buzurg al-Tehrani, testifying to his skill in the science of ’Ilm al-Rijal (research into the biographies of the narrators of ahadith). He achieved this grand status when he was a mere 31 years of age! 

In the year 1961, after years of studies and participating in the lessons of Usul, Fiqh, and Mantiq in the hawzas of Mashad, Qum, and Najaf, he started to teach his own lessons in Dars-e-Kharij, revolving around the book, al-Makasib by Shaykh Murtaza Ansari (may Allah be pleased with him). After teaching Dars-e-Kharij based on the framework found in al-Makasib for several years, he advanced his 

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lessons onto a higher level by teaching from the book Urwatul Wuthqa. 

Some scholars of the Najaf center for theological studies (hawza an-Najaf) were quoted as saying that after the death of as-Sayyid Nasrullah al-Mustanbit, they advised the late as-Sayyid al-Khu’i to choose someone for the office of the supreme religious authority and the supervision of the Najaf hawza. as-Sayyid as-Seestani was chosen for his merits, knowledge, and impeccable character. Accordingly, he started leading the prayers in Imam al-Khu’i’s masjid, al-Khadra, during the lifetime of his late teacher, and writing and compiling his annotation based on as-Sayyid al-Khu’i's Tauzhiul Masa’il. 

After the passing away of the Marja’ Taqlid of the Shi’a world and the Guardian of the hawza ‘Ilmiyyah, Ayatullah al-Udhma al-Hajj as-Sayyid Abu al-Qasim al-Khu‘i (may Allah raise his rank) , Ayatullah al-`Udhma al-Hajj as-Sayyid ‘Ali al-husayni as-Seestani was among the six people who were allowed to take part in his funeral and performed the services on the dead body. 

Ayatullah Seestani, for the past 28 years, has been continuing the important task of teaching Dars-e-Kharij in Fiqh, Usul, and Rijal. The fruits of his struggle for knowledge and the accomplishments of this Faqhi have been preserved in writing (now numbering over 40 books) – many of which have been translated into English, Urdu, French, Spanish, German, Turkish, Malay and countless other languages of the world. 

Ayatullah al-Udhma al-Hajj ash-Shaykh Mirza Jawad at-Tabrizi 

Ayatullah al-Udhma al-Hajj ash-Shaykh Mirza Jawad at-Tabrizi was born in 1926 in the city of Tabriz, Iran. After finishing his secular studies, and reaching to the age of 

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eighteen, he entered a theological school in his hometown. Within four years of entering this, he managed to complete the preliminary and intermediate levels of his Islamic studies. 

In the year 1948, he migrated to Qum and finished other lessons at the intermediate level. In Qum he reached to the Kharij level; thereupon he attended the lectures of the late Ayatullah al-Hujjat, and Ayatullah al-Udhma al-Hajj as-Sayyid Muhammad Hussein Burujerdi. 

Asides from studying, he also taught the intermediate to advanced courses of Islamic studies in Qum. 

Ayatullah Mirza Jawad al-Tabrizi then migrated to Najaf al-Ashraf and was fortunate enough to benefit from eminent scholars such as the late Ayatullah al-Sayyid Abu al-Hadi ash-Shirazi, and the late Ayatullah al-Udhma al-Hajj as-Sayyid Abu al-Qasim al-Khu'i, where he reached to the level of Ijtihad. 

Ayatullah al-Tabrizi was invited by Ayatullah al-Udhma al-Hajj as-Sayyid Abu al-Qasim al-Khu'i to join the Assembly of Consultants, which was an organized group of scholars that responded to the questions of the people. 

Ayatullah al-Tabrizi stayed in the holy city of Najaf for about 23 years, leaving only in the holidays to do propagation in different countries. He later returned to Iran and began teaching Fiqh (Jurisprudence) and Usul (Principles of Jurisprudence) in the Islamic Seminary of Qum, where he currently is until today.

Rules related To looking At others 

point 

بسم الله الرّحمن الرّحیم 

قُل لِّلْمُؤْمِنِینَ یَغُضُّوا مِنْ أَبْصَارِهِمْ وَیَحْفَظُوا فُرُوجَهُمْ ذَلِکَ أَزْکَى لَهُمْ إِنَّ اللَّهَ خَبِیرٌ بِمَا یَصْنَعُونَ وَقُل لِّلْمُؤْمِنَاتِ یَغْضُضْنَ مِنْ أَبْصَارِهِنَّ…. 

“ (O’ Prophet! ) Say to the believing men that they cast down their looks and guard their 

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private parts - that is purer for them; surely Allah is aware of what they do. And say to the believing women that they cast down their looks…” 

Al-Qur’an · Surah al-Nur · Ayat 30-31 

اَلْحَمْدُ للهِ الَّذِی لاَ یَبْلُغُ مِدْحَتَهَ الْقَائِلُونَ وَ لا یُحْصِی نَعْماَئَهُ الْعَادُّونَ وَ لاَ یُؤَدِّی حَقَّهُ الْمُجْتَهِدُونَ الَّذِی لَیْسَ لِصَفَّتِهِ حَدٌّ مَحْدَودٌ وَ لاَ نَعْتٌ مَوْجُودٌ وَ الصَّلاَةُ وَ السَّلاَمُ عَلى مَوْلاَنَا وَ مُقْتَدَانَا أَبِی الْقَاسِمِ مُحَمُّدٍ وَ عَلى أَهْلِ الْبِیْتِهِ الْطَیِّبِینَ الطَّاهِرِینَ لاَ سِیَّمَا بَقِیَّةُ اللهِ فِی الأَرْضِیِینَ وَ لَعْنَةُ اللهِ عَلى أَعْدَائِهِمْ أَجْمَعِینَ إِلى قِیاَمِ یَوْمِ الدِّینِ. 

The Rules of Looking Related to Men 

A) Men Looking at Other Men 

1 – Rule: Men are permitted to look at the entire body of other men except the private parts, with the condition that it is not done with the intention of lust or seeking sexual pleasure. ABGKLMST 

Therefore: It is haram to look at any part of the body of another man, even the face and arms, if it is done with the intention of lust or seeking sexual pleasure. Similarly, it is also not permitted for men to look at the private parts of other men who are baligh, either with or without the intention of lust. 

Note: The meaning of “intention of lust” or “seeking of sexual pleasure” is the fear of falling into sin or corruption. 

2 – Rule: If a man fears that if he looks at the body of another man, he is liable to commit a sin, then he is not permitted to look at that man’s body. BGKLMT 

3 – Question: What is meant by the 

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private parts? 

Answer: For men, the private parts include the anus, penis and testicles. For women, the private parts include the vagina and anus. AGKLMST 

Therefore: The back part of the leg (thighs) are not counted as the private parts, and therefore it is permissible to look at them, however according to Ihtiyat Mustahab it is better to refrain from looking at them (as well). 

4 – Question: In lakes, ponds, public showers, or on the banks of rivers… men wear something in which the skin of their body is not showing, however the form and shape of their private parts are completely showing – is it permissible to look at them? 7 

Answer: What is meant by the covering of the body is that the skin of the body should not be visible, and in the event that one is not led into committing a sin, then looking (at such a man) is not a problem. AGKLT 

If in this action there is fear of falling into corruption or committing a sin, then it is not permissible. B 

5 – Rule: Fathers are not permitted to look at the private parts of their sons who are baligh, whether it be in the shower or anywhere else. Also, according to Ihtiyat Wajib, the father is not permitted to look at his son’s private parts even before the son has become baligh during the time when he is Mumayyiz. AGKLMS 

It is haram to look at the private parts of a child who has reached to the age of 

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Mumayyiz. BT 

6 – Rule: It is haram for a doctor to look at the private parts of another man, except in the case of necessity. AFGKLST 

Therefore: It is not permissible for a man to refer to a doctor for birth control (vasectomy) so as to prevent his wife from becoming pregnant. However, it is not a problem to have such an operation performed in the event that it is not permanent (the operation can be reversed) , but since such operations necessitate the need for someone else to look at the private parts, thus it is haram. However if there is a procedure which can be performed such that it does not involve the doctor looking at the private parts, then it is not a problem. Also, if one’s wife is a doctor and she can perform the operation, then it is permissible.

B) Men Looking at Mahram Women 

7 – Rule: Men are permitted to look at the entire body of their Maharim, with the exception of their private parts, with the condition that this looking is not done with the intention of lust and there is no fear of falling into corruption. (One’s wife is an exception to this rule). ABGKLMST 

Therefore: Men are not permitted to look at the private parts of their daughter, mother, sister or any other Maharim women, even if it is done without the intention of lust or falling into sin. Similarly, according to Ihtiyat Wajib, it is not permissible to look at the private parts of a Mumayyiz child who is not 

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yet baligh. 

8 – Rule: According to Ihtiyat Mustahab, men should refrain from looking at the area from the navel down to the knees of their Maharim. GKLM 

Men and women who are Mahram to each another are permitted to look at the complete body of one other, with the exception of the private parts, with the condition that the looking is without the intention of lust. B 

C) Men Looking at Non-Mahram Women 

Non-Mahram women are divided into two categories: Muslims and non-Muslims. As for those who are Muslims, they are further divided into those who correctly observe their hijab, and those who do not observe it. 

Muslim women who observe the proper Islamic hijab. 

9 – Rule: If a Muslim woman is properly observing her hijab, then it is not a problem for a man to look at her face and hands, as long as the following conditions are met: 

Her face and hands have no decorations (zinat) on them. 

2. The looking is done without the intention of lust or falling into sin or corruption. ABK 

According to Ihtiyat Wajib, it is not permissible to look at even the face and hands of a non-Mahram woman, whether she has any zinat on them or not. G 

In every way, if the non-Mahram is a Muslim woman who observes the proper Islamic hijab; or even if she does not observe the proper Islamic hijab, but if she was told about hijab she would observe it, then to look at her face and hands without the intention of lust and falling 

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into sin is not a problem. However, according to Ihtiyat Mustahab, it is better not to look at her face and hands. S 

If the zinat on the face and hands consists of an ordinary ring, the removal of facial hair or applying Surma, even if these things are common among old women, then it is not wajib for the women to cover them, and also, it is not a problem for the man to look at them as long as this look is not with the intention of lust. T 

Therefore: Men are not permitted to look at the face and hands of women who do not observe proper hijab; for example, those women who have an amount of hair showing, have short sleeves on, or those women who have not covered their arms, wrists or hands. 

10 – Rule: It is haram for a man to look at the hands of a non-Mahram woman who has a ring, bangles or bracelet on, long fingernails, nail polish applied, or who has beautified herself in any other way – whether the non-Mahram is a close relative or a non-family member. ABKG 

In the event that the non-Mahram woman is wearing an ordinary type of ring on her hand, then it is not a problem to look at her hand. However, in all other instances, if she has any other type of zinat on her hands, then it is not permissible to look at this. T 

Note: Shop owners whose products are usually of the type 

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that mostly only women use, for example, jewelry or clothing accessories; and those shops that sell cosmetic items and items for beauty and skin care, etc… are most susceptible to falling into this sin (mentioned in rule 10) , and more than others, must be careful in observing the correct Islamic rules and regulations. 

11 – Question: In public and other schools, there are some practicing Muslim men, who teach Muslim girls. Naturally, it is necessary for the teacher to write something on the board, and as it is normal, the girls look at the hands and face of the teacher without the intention of lust and sexual pleasure. Is this type of looking permissible? 

Answer: It is not a problem for women to look at the face and hands and other parts of the body that men normally do not cover, as long as it is not with the intention of lust or fear of falling into sin. AGKLMS 

Answer: According to Ihtiyat Wajib, it is haram for a woman to look at the body of a non-Mahram man. However, the permissibility for a woman to look at the parts of the body of a non- Mahram man that are commonly left open, for example, the head, etc… is not free from doubt, unless this type of looking leads or helps one in committing a sin. B 

12 – Question: Is it permissible for a man to look at the face and hands of a non-Mahram woman who is in the Taqlid of a Marja‘ who 

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says that it is permissible to keep these open? 

Answer: There is no connection between the permissibility of keeping the hands and face open and looking at these parts. G 

13 – Rule: It is not permissible to look at a non-Mahram woman who has any kind of beauty on her, even if it is something such as a woman trying on some clothing, a ring, a bracelet, a belt, or anything else to see if it fits. AKG 

If the zinat on the face and hands consists of an ordinary ring, or the removal of facial hair or applying Surma, even if these are common among old women, then it is not a problem for a man to look at these parts as long as it is done without the intention of lust. However, as for other types of zinat, for example, bracelets and bangles, these must be covered from non-Mahram men and in addition to this, non-Mahram men are not allowed to look at such things either. T 

14 – Question: Is it permissible to look at the sole, top, heel of the foot or the calf of a non-Mahram Muslim woman if she has not covered it properly, and if it is without the intention of lust? 

Answer: No, it is not allowed, and with the exception of the face and hands, a man is not permitted to look at any other part the body of a non-Mahram woman. ABK 

Answer: It is haram to look at the body of a non-Mahram woman in 

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any way, and according to Ihtiyat Wajib, it is not permissible to look at her face and hands either. G 

Answer: In the event that the woman is among one of those who observes her proper Islamic hijab, or if she was told about the hijab, she would follow it, then it is not permissible to look at those parts, otherwise it is not a problem. S 

Answer: According to Ihtiyat, it is not allowed to look at the feet (top and the bottom of the feet up to the ankle) T 

15 – Rule: If a man fears that in the event that he looks at a non-Mahram woman he will fall into sin, then he must not look at her. AKLMS 

He must not look at her. B 

16 – Rule: It is haram to look at a non-Mahram woman with the intention of lust. or to bring about sexual pleasure, even it may be her face and hands, or the shape of her body. ABGKLMST 

D) General Rules 

17 – Rule: It is haram to look at anyone or anything with the intention of lust or with the fear that one will fall into sin (with the exception of one’s spouse) , even if one is looking at a Mahram. This rule applies to looking at a woman, man, animal, inanimate object, photo, film, statue, or any other thing. It is also haram to look at one’s own body in the mirror or in anything else with the intention of bringing about sexual pleasure. ABGKL 

Question: Is it haram 

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to look at anything that would bring about sexual pleasure even if it may be a person looking at his own body? 

Answer: In itself, it is not haram for a person to look at his own body to bring about sexual pleasure. T 

18 – Rule: A doctor is not one’s Mahram and therefore, except for in the case of a necessity, he is not permitted to look at the body of a non-Mahram woman. ABGKLMST 

19 – Rule: If a doctor is compelled to look at a part of the body of a non-Mahram woman, they he must suffice to look at only that part of the body (that is for treatment) , and it is not permitted to look at more than that. Also, if it is possible, then the examination or testing must be performed over the clothing. ABGKLMST 

20 – Rule: Men are not permitted to give an injection to non-Mahram women since this act necessitates looking or touching the body of the woman, even if the injection is given into the vein. However, in the case of necessity where there is no Mahram available to give the injection, then it is not a problem. ABGKLMST 

21 – Question: Does looking at the inside parts of the body, such as the liver, intestines, etc… have the same ruling as looking at the outside of the body? 

Answer: Apparently, as for the prohibition in the looking and touching of the body parts, there is no difference between the outside and the inside body parts, 

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however, just as has been mentioned in the book al-‘Urwatul Wuthqa in rule 45 in the section of looking - looking at a tooth, for example, once it has been taken out of the mouth is permissible. L 

22 – Rule: In the following instances, it is haram for a woman to go to a non-Mahram man in the event that she is able to go to a female general physician, or a specialist who is a woman, who is at the same level of knowledge as that of a man for: 

The taking of X-rays, taking blood for testing, ultrasound, or any other medical work, in which it is necessary to look at the body of the woman. ABGKLMT 

However with the exception of those situations in which it is permitted (for the man) to look at the body of the non-Mahram woman. (These were explained in the section on ‘looking’. ) S 

23 – Question: In the markets, ordinary places, or in people’s houses, sometimes the eyes unintentionally fall on a non-Mahram woman that either have beautified themselves, or have not properly observed their hijab. What is the rule for looking at them in these circumstances? 

Answer: That which is haram is to look, not simply having the eyes fall on someone. Therefore, that which one sees unintentionally is not a problem, however, without delay one must turn away so as to not fall into the category of looking. ABGKLT 

24 – Rule: It is haram for one to go to a place with the 

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intention that his eyes may fall on a non-Mahram woman who is not in hijab. AGKT 

Going to such a place is not a problem, but one must not look at the non-Mahram women. B 

Therefore: If a person passes by a certain spot at a special time in order to look at non-Mahram women, or goes to a place to fulfill a task where there are a lot of non-Mahram women, or goes to a specific place such as on a bus, recreational area for sports, or exercise, or chooses to go to any area in which there are a lot of non-Mahram there, with the main aim to look at non-Mahram women, etc… then in summary, it is not permissible for a man to perform any action in order to have his eyes fall on non-Mahram women, and thus, it is necessary for one to refrain from these things. 

25 – Rule: It is haram for a man to go to a place in the event that he knows that non-Mahram woman are not in hijab, or do not observe proper hijab, such that he goes there with the intention of looking at them. AGKT 

Going to such a place is not a problem, but one must not look at the non-Mahram women. B 

Therefore: It is haram to go on the roof of the house, or to look out the window with the aim of looking at a non-Mahram woman. It is also haram to enter a room, kitchen, or any other place 

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in which one knows that non-Mahram women are present with the aim of looking at them. Likewise, it is haram to look through the crack of a door, window or from the side of the curtains to peek inside a room or any other place such as these, with the aim of looking at non-Mahram women, even if it is just for one moment. 

26 – Rule: It is not a problem to go to those shopping centers in which women who live in the villages or in the country side visit, and who are not accustomed to wearing the complete or proper hijab, even if one knows that he will look at them. Business transactions with them also are not a problem. AKLMT 

According to what is apparent, it is permitted to look at those women - without the intention of lust - who live in the country side and places other than this (for example, those women who live in the city and who do not observe the proper hijab) , who are not in the habit of covering properly - with the condition that there is no fear of committing a haram act. Therefore, associating with them, business transactions and other dealings with them are permitted as well. B 

In the event that one is certain that he will not intentionally look at them, then it is not a problem. G 

It is not a problem to look at “common place” women (those who do not observe hijab whatsoever, or the proper hijab) 

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whom, if told to observe the hijab would not comply with the condition that it is done without the intention of lust and one does not fear that he will fall into a haram act. In this ruling, there is no difference between non-Muslim Women and others (Muslims or those living in the Village, etc…). Also, there is no difference in the hands, face and other parts of the body, which they normally do not cover. S 

27 – Rule: It is not a problem to look at the hands up to the elbows, an amount of hair on the head, the feet up to the knees and the area under the chin and the neck of an elderly woman who is a non-Mahram. AGKLT 

It is not a problem to look at the body of an old woman as long as it is not with the intention of lust. B 

Rather, apparently, it is not a problem to look at all of their hair. M 

28 – Rule: As for those people whom it is not permissible to look at, it does not make any difference if one looks at them from behind a glass, in a mirror, through the reflection of water or any other thing that reflects their image. (Meaning even in these ways, it is not permissible to look at them). AGKLMST 

29 – Question: Is it permissible for a man to look at a woman who is very ugly, without the intention of lust? (In the event that she is not 

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observing her proper Islamic hijab)? 

Answer: According to Ihtiyat Wajib, he must not look at her, because if she is not an old woman, then a man can not be certain that his look at her would not be a lustful one. T 

30 – Rule: It is haram to look at the body of a non-Mahram woman, whether tha woman knows that you are looking at her or not; whether she is blind or can see; whether she is a non-Mahram family member, such as one’s brother’s wife, the wife of one’s paternal uncle, a female cousin, etc… or she is an outsider (the ruling of looking at the face and hands has already been mentioned). Even if this looking is done without the intention of lust, it is still haram. ABKLM 

According to Ihtiyat Wajib, one must also refrain from looking at the face and hands of a non-Mahram woman. G 

31 – Rule: Women of the Ahl as-Sunnah have the same ruling as (other) Muslim women. AGK

E) Non-Muslim Women 

32 – Rule: It is not a problem to look at those parts of the body that are not normally covered by non-Mahram women who are not Muslims (whether they be from the Ahl al-Kitab, or Kuffar) , with the condition that it is not done with the intention of lust. However, according to Ihtiyat Wajib, a man is not allowed to look at those parts of the body that are normally covered. KMLT 

It is not a problem to look at the hair, face, head and hands 

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of the women of the Ahl al-Kitab and Kuffar as long as it is not done with the intention of lust and one does not fear that he will commit a haram act. According to Ihtiyat Wajib, one must not look at other than what is listed above. A 

It is permissible to look at those parts of the body that are not normally covered by women who are Ahl al-Zhimmah [1] , rather even those women who from the time of birth have been categorized as being Kafir, as long as it is without the intention of lust and one does not fear that he will fall into sin. B 

It is only permissible to look at the face and hands of a non-Muslim woman, and according to Ihtiyat Wajib, one must refrain from looking at other than these two parts of her body. G 

Looking at the bodies of women who are “common place”, who if were commanded or requested to observe the hijab would not listen, is not a problem, with the condition that the look is done without the intention of lust and no fear of falling into a haram act – and in this ruling, there is no difference between Kuffar or other women (such as Muslims, Christians, Jews, etc…). Also, there is no difference between the hands, face and other parts of the body that they do not usually cover. S 

Note: In the event that the non-Mahram is a non-Muslim and her covering is less than women like her would 

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wear, then according to Ihtiyat Wajib, it is not allowed to look at her. For example, those women who in order to sexually excite others, wear a specific type of clothing. Therefore, it is not a problem to look at the hair, hands, and feet up to the knees or any other place that non-Muslim women usually do not cover. 

33 – Rule: According to Ihtiyat Wajib, it is not allowed to look at the private parts of a Kafir. S 

34 – Rule: If one knows or fears that in the event that he will look at non-Mahram who are non-Muslims they will fall into sin or corruption, then they must not look at them. ABGKLMST 

F) Men Looking at Children 

35 – Rule: In the event that the child is a boy, it is not a problem to look at his body, until he becomes Mumayyiz, with the condition that it is not with the intention of lust. However, after he reaches the age of Mumayyiz, then according to Ihtiyat Wajib, it is not permissible to look at his private parts. GKLMST 

Therefore: Fathers must be cautious in not looking at the private parts of their sons who have become Mumayyiz, whether it be in the shower, or any other place. 

In fact, it is haram to look at the private parts of a boy who is Mumayyiz but has not yet reached to the of bulugh, even if it is not with the intention of lust. AB 

36 – Question: What is considered to be the age of Mumayyiz? 

Answer: The 

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age at which a child understands good and bad, about the relations between men and women. AG 

Answer: The age at which a child understands good and bad. B 

Answer: This is the age at which a child is aware of the relationships, which take place between men and women. K 

Answer: The age at which a child, who has not yet become baligh understands good and bad. Also, there is the possibility that his or her looking at the body of a non-Mahram may lead to sexual excitement. MS 

37 – Rule: In the event that the child is a girl and a Mahram - such as one’s daughter, sister, brother’s daughter or sister’s daughter, etc… then to look at her body until she reaches the age of Mumayyiz is not a problem; and after she becomes Mumayyiz then according to Ihtiyat Wajib, one must not look at her private parts. KLMS 

It is haram to look at the private parts of a girl who is Mumayyiz, but has not yet reached the age of bulugh, even if it is done without the intention of lust. ABT 

38 – Rule: In the event that the girl is a non-Mahram and Mumayyiz, then according to Ihtiyat Wajib, a man must not look at those parts f her body that girls of that age normally cover. KM 

Question: It has been mentioned in rule 2447 in the Taudhiul Masail that it is allowed to look at the body of a non-Baligh girl as long as it is not done with 

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lust, etc… but in that same book on page 578, it has been mentioned that one can only look at those parts that are not normally covered. Which of these (two rulings) is correct, thus which one should be acted upon? 

Answer: You can refer to ruling 25 in the section on Marriage in the book Tahrir al-Wasilah of Ayatullah Khomeini for more information. A 

Therefore: Therefore, there is no difference between the ruling of Ayatullah Araki and Ayatullah Khomeini (as was stated above). 

Answer: According to Ihtiyat Wajib, it is not allowed for a man to look at the body and hair of a girl, who has not yet finished 9 years, but can understand between good and bad (Mumayyiz) , even if it is done without the intention of deriving pleasure. B 

Answer: It is not a problem to look at the face, hands and hair of a girl who is not baligh, as long as it is not with the intention of deriving pleasure and it does not lead one to sexual excitement, and by looking, one does not fear that he will fall into a haram act. L 

Answer: It is haram to look at the body of a non-Mahram girl who has not yet reached 9 years of age, however, she understands between good and bad. Also, it is haram to look at her, if that look normally may stimulate or arouse sexual desires, and similarly (it is haram) to look at her hair, whether it is with the intention of 

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lust or without. In addition, it is also haram to look at her face and hands if it is with the intention of lust and furthermore, looking at her without the intention of lust even, is not free from doubt. (This ruling comes under Ihtiyat Wajib). G 

Answer: It is not a problem to look at the body of a girl who is not baligh with the condition that it is not done with the intention of deriving pleasure - with the exception of her private parts, whose ruling was already mentioned. Although according to Ihtiyat Mustahab, it is better that those parts that girls (of her age) would usually cover with clothing should not be looked at either. S 

Answer: It is not allowed to look at the private parts of a child who is Mumayyiz, except in the case of necessity. T 

Therefore: It is not a problem to look at the hair, hands, the feet up to the knees, neck and face of a girl who is not baligh, and who is a non-Mahram, with the condition that it is not done with the intention of lust. 

Rule – 39: According to Ihtiyat Wajib, it is not permissible to look at the rest of the body of a girl, for example the shin, stomach, private parts, chest, etc…K 

A Mumayyiz girl who is not baligh has the same ruling as that of a baligh woman whose ruling has already been mentioned (it is haram to look at her body, and according to 

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Ihtiyat Wajib, it is not permitted to look at her face and hands either, as was previously mentioned in detail). G 

The Rules of Looking Related to Women 

A) Women Looking at Other Women 

40 – Rule: Women are permitted to look at the entire body of other women except the private parts, with the condition that it is not done with the intention of lust. ABGKLMST 

Therefore: In public showers, swimming pools, sports halls, fitness clubs, etc… if a woman looks at other women, even the face and hands with the intention of lust, or such that she fears that she will fall into sin, then this looking is not permitted. It does not matter whether she knows the other woman or not; whether it is a young woman or and old one, whether she is ugly or beautiful. AGK 

41 – Rule: It is haram for women to look at the private parts of other women, except in the case of necessity. ABGKLMST 

Therefore: If the use of apparatuses that enter into the womb, or the tying of the tubes or other procedures that are used for birth control - necessitate looking at the private parts, then it is haram, except in the case of necessity. However, birth control itself is not a problem, if it does not necessitate others to look at the private parts. This is with the condition that it does not make the woman permanently sterile and if she ever wants, she can conceive once again. 

For example: If a woman’s husband is a doctor, and he 

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uses a method to prevent his wife from becoming pregnant, then it is not a problem. 

Attention: Birth Control, if it does not necessitate a haram action, is not a problem; but if it involves a haram act, then it is not permitted. One’s attention must be drawn to the point that some types of birth control may involve one of the three haram acts that are stated below, whose details will come later on: 

1) Looking at the private parts of another woman, except in the case of necessity. 

2) Exposing of the private parts to a doctor, except in the case of necessity (which will follow in the Chapter on Covering). 

3) Touching of the private parts, except in the case of necessity (which will follow in the Chapter of Touching). 

42 – Question: In your reply (to us) concerning the permissibility of using the IUD, you mentioned that, “If using this device (IUD) , necessitates a haram touch or look, then it is not permitted. ” Please inform us, is the act of placing the IUD in the womb of the mother counted as a medical condition meaning that a doctor, midwife, or in the case of necssity a male doctor can perform this act just as in other medical cases in which it is permitted, or is this issue of the IUD not a medically related case in which instance only a woman’s mahram (her husband) is permitted to place the IUD? 

Answer: This action in itself, if it does 

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not result in the abortion of the child or sterility of the woman, is not a problem; however, the prohibition of touching and looking (at the private parts) remains as strong as before, and in this case, there is no necessity (to use the IUD) since pregnancy can be prevented by other methods. ABGKLT 

Answer: It is permissible for a woman to use the IUD and things such as this to prevent pregnancy as long as there is no major harm in them. However, the placing of the instrument must not necessitate one to look or touch a part of the body, which is not permitted to see or touch. Therefore, it is not permissible that someone, other than a woman’s husband performs this action, unless it is in the case of necessity; for example, if it is dangerous for the (health of the) woman to become pregnant. Also in the case that it is unclear or unknown whether this instrument (IUD or otherwise) aborts the embryo after its fertilization; and thus, according to Ihtiyat, one must refrain from this (the usage of the IUD). S 

B) Women Looking at Men who are Mahram 

43 – Rule: A woman is permitted to look at the entire body of a man who is her Mahram, with the exception of his private parts, with the condition that it is not done with the intention of lust. (One’s husband is an exception to this rule. ) ABGKLST 

Men and women who are Mahram to one another (for example brother and sister) are allowed to look at 

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the body of one another, but only to that extent that is common between Maharim and in other than this, according to Ihtiyat, they must not look (at the other parts). M 

Therefore: It is not allowed to look at any part of the body of a Mahram man with the intention of lust, be it one’s son-in-law, son, brother, nephew, etc… and thus one must keep away from this. 

44 – Rule: It is not a problem to look at the shape of the private parts of the man from on top of the clothing, provided it does not lead to corruption. IT 

If it does not lead to sin and corruption, then it is not a problem. BT

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[1]: Ahl al-Zhimmah are those Jews and Christians who, living under an Islamic governemt, agree to pay the special Jizya tax. These Jews and Christians are protected under the Islamic Governement and their lives and property is sacrosanct and protected.

C) Women Looking at Non-Mahram Men 

45 – Rule: It is haram for women to look at the bodies of non-Mahram men with the exception of the face, hands, and that amount which men normally do not cover. AGKMST 

Therefore: It is not a problem for women to look at the hair on the head, the face, the hands up to the wrist, the feet up to the ankle, and the neck of a non-Mahram man with the condition that it is not associated with lust. Thus, women are not allowed to attend sporting tournaments [such as swimming, wrestling, weight lifting, soccer (also known as football in some countries) etc… in which men do not have proper covering. 

According to Ihtiyat Wajib it is haram for a woman to look at the body of a non-Mahram man. However, the permissibility for a 

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woman to look at the parts of the body of a non-Mahram man that are normally kept open, such as his head, is not free from difficulty, except if that looking helps and leads one to evil and sin (in which case, it is not allowed). B 

It is haram for a woman to look at the body of a non-Mahram man, with the exception of his face and hands. L 

46 – Rule: It is haram to look at the arms, chest, or any other part of the body of a non-Mahram man who is wearing inappropriate clothing, such as a short sleeve shirt, or has kept the collar of his shirt open, or is wearing see-through clothing, etc… even if it is without the intention of lust. AGKLMS 

According to Ihtiyat Wajib, it is not allowed. B 

47 – Rule: It is not a problem for a woman to look at the shape and figure of the body of a non-Mahram man from on top of the clothing, if it is not with the intention of lust and there is no fear of falling into sin. ABGKLT 

48 – Question: Can a woman give an injection to a non-Mahram man, or do other medically-related things which involve looking at the body of the man, if it is done without the intention of lust? 

Answer: It is not permitted, except in the case of necessity. AGKLMS 

Answer: According to Ihtiyat Wajib, it is not allowed, except in the case of necessity. B 

49 – Rule: It is 

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haram to look at the body of a non-Mahram man, even so much as the face and hands if it is done with the intention of lust, or one fears falling into sin. ABGKLMST 

Therefore: There is no connection between the permissibility of the woman to look at the body of a non-Mahram man and the necessity for a man to cover. Meaning even though it is not wajib for a man to cover himself completely, but it is wajib for the woman not to look at him. 

D) Women Looking at Children 

50 – Rule: In the event that the child is a girl, then up until the age of Mumayyiz, a woman can look at the entire body of the child, and once the child has become Mumayyiz, then according to Ihtiyat Wajib, the woman must not look at her private parts. KMLS 

It is haram to look at the private parts of a Mumayyiz child. ABGT 

Therefore: Mothers must pay special attention in the shower and in other places that they do not look at the private parts of their daughters or other women’s daughters that are Mumayyiz, even if it is without the intention of lust. 

51 – Rule: In the event that the child is a boy, then before he reaches the age of Mumayyiz the woman can look at his entire body; and once he becomes Mumayyiz, according to Ihtiyat Wajib, she must not look at his private parts. In this ruling, there is no difference between a Mahram boy and a non-Mahram boy. AKLMS 

It 

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is haram to look at the private parts of a Mumayyiz child. BGT 

52 – Question: If we are in doubt as to whether or not a child has reached the age of Mumayyiz, then what is the ruling (related to looking at him)? 

Answer: His ruling would be that of a non-Mumayyiz child. AGKLMST 

Answer: From the point of view of looking, this child has the same ruling as a child who is not Mumayyiz, although according to reasoning, it is better to refrain from looking. B 

Rules of Looking When in a State of Doubt 

53 – Rule: If one doubts whether a certain person is amongst those whom it is permissible to look at or not, then one must not look at them. AGLM 

According to Ihtiyat, one must refrain (from looking). B 

Example: If a man sees a woman in the dark, of if he sees a woman coming towards him who he absolutely does not recognize, and he doubts whether she is one of his Maharim (in which case to look at her is allowed) , or if she is a non-Mahram (in which case he can not look at her) , then it is not permissible to look at her. 

54 – Rule: If in a group of people, one has a doubt; for example, it is known that there is a Mahram there (in the group) , but one does not know which one in the group it is, then one must not look at any of them. AGLM 

Example: If a woman knows that there is a Mahram man amongst a group of 

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men that are not wearing proper clothing, but she does not know which one of them it is, then she is not permitted to look at any of them. Similarly, a man who knows that he has a Mahram in a gathering of women is not permitted to look at them in order to find her. (In the event that the women do not have the proper clothing on. ) 

55 – Rule: If one doubts whether or not a person is a man or a woman (for example at night time, if the person is far away, fog or for some other reason) , then according to Ihtiyat Wajib, one must not look at that person. KL 

Rather, it is haram to look at them. G 

It is not a problem to look at them. M 

56 – Rule: If someone doubts whether an object is a human being, an animal or something else, then in this case it is permissible to look at that thing. AGLM 

The Rules of Looking at Photographs 

A) Men Looking at the Photographs of Non-Mahram Women 

57 – Rule: Men are permitted to look at the photographs of non-Mahram women who are properly observing their hijab (in the photo) with the condition that it is not with the intention of lust. ABGKLMST 

58 – Rule: If there is a photograph in which a woman has not observed her hijab properly, and the man knows that woman, then he is not allowed to look at that photo. If he does not know her, then he is allowed to look at the photograph of that non-Mahram woman, with 

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the condition that it is not with the intention of lust. BKLT 

Therefore: Either the man knows the woman, or does not know her. If he does not know her, then there is no problem in looking at her photograph without the intention of lust or deriving pleasure. However if he knows her, and she is a woman who believes in observing and protecting the Islamic hijab, then he is not allowed to look at her photograph in which she is not wearing the proper hijab. If she does not believe in observing the proper hijab, then even if the man knows her, it is not a problem to look at her photograph as long as it is not with the intention of lust or deriving pleasure. 

It is not a problem to look at the photographs of non-Mahram women, or films with them in it by means of the television or other than that, if it is not with the intention of lust or fear of falling into corruption and sin, even if one knows the person in the photograph. A 

In the event that the man does not know the woman, then according to Ihtiyat Mustahab, he should not look at her photograph; and if he knows her, then according to Ihtiyat Wajib, he must not look at her photograph, especially if it is degrading to her stature, and /or associated with corruption. G 

In the event that the woman believes in observing and protecting the Islamic hijab, then looking at a 

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photograph of her without hijab is problematic, unless the man does not know her and looking at the photograph will not lead to any corruption. M 

If the non-Mahram woman in the photo has not observed the proper Islamic hijab, then in the event that the woman is not among those who do not observe proper hijab, or do not observe hijab at all and if she was told to wear it, she would not listen, and the man looking at the photograph knows her, then according to Ihtiyat Wajib, he must not look at that photograph. In other than this scenario, it is not a problem to look (at that photograph) as long as it is not with the intention of deriving pleasure or enjoyment. S 

Therefore: If the man does not know the woman, or the woman is one who does not observe proper hijab or does not observe hijab at all and if she was told to wear it, she would not listen; or if she has observed her proper Islamic hijab in the photograph, then it is not a problem to look at her photo. 

Therefore: Men must not look at the family photo albums in which there are women family members who are not observing their proper hijab. GK 

It is not a problem to look at the photographs, even if the man knows the woman, as long as it is not with the intention of lust, and there is no fear of falling into corruption. A 

59 – Question: What 

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is the ruling of looking at the photographs of non-Muslim women, or Muslim women who are not observing their proper Islamic hijab? 

Answer: In the event that the man does not know the woman and there is no fear of falling into corruption, and it is not with the intention of lust. then it is not a problem, although according to Ihtiyat Mustahab he should refrain from it. ABGKLT 

Answer: In the event that the woman is a non-Muslim or does not believe in observing the proper Islamic hijab, then it is not a problem to look at it (the photograph) , as long as it is without the intention of lust or deriving sexual pleasure. M 

Answer: In the event that the photograph is that of a non-Muslim woman or of a woman (Muslim) who does not care (if others see her) or is a common place woman, then it is not a problem to look at it if it is without the intention of lust or deriving sexual pleasure. S 

60 – Rule: It is not a problem to look at the photographs of children – whether they are boys or girls, if it is without the intention of lust and there is no fear of falling into sin. ABGKLMST 

61 – Rule: In the event that one fears that by looking at the photograph of someone they will fall into sin, then one must not look at that picture. ABGKLMST 

62 – Rule: It is not permitted to show a photograph to someone which 

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one knows it is haram for that person to look it. AGK 

Therefore: Women are not allowed to show pictures to their husbands, brothers, or fathers in which there are non-Mahram women who are not in hijab, and also, it is not permissible for the men to look at them either. 

63 – Question: What is the ruling for looking at the photographs of a woman, when she was a child, in the event that she was not properly clothed? 

Answer: If looking at those photographs does not lead to her degradation and does not arouse one sexually, then it is not a problem. T 

64 – Rule: It is haram to look at any photographs with the intention of lust, be it that of a man or woman; a Mahram or a non-Mahram; a human being or something else. The photo of one’s spouse is an exception to this rule. ABGKLMST 

65 – Rule: The buying, selling, and keeping of pornographic photographs is haram and (if one has them in one’s possession) then they must be destroyed. AGK

66 – Question: Is it permissible for a man to look at the photograph of a non-Mahram woman who has died, in the event that he knows her? 

Answer: If there is no corruption involved, then it is not a problem. A 

Answer: It is a problem for a man to look at the photograph of a non-Mahram woman who has passed away. G 

67 – Question: Please give us your opinion on the role for looking related to those 

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who are specializing in a field of medicine or those students who are studying medicine, or … and because of the field of their studies, they are forced to go through scientific books and films that have indecent material in them. 

Answer: If they need to look at them for learning and it is not with the intention of deriving sexual pleasure, then it is not a problem. GL 

68 – Question: Is it permissible to look at non-Muslim women on television who are not wearing the proper or sufficient clothing? 

Answer: It is not a problem, if it is not with the intention of deriving pleasure and one does not fear that he will fall into corruption. ABGKLMST 

69 – Question: It is permissible for men or women to look at obscene or pornographic photographs, without the intention of deriving pleasure or lust? 

Answer: If it is related to corruption and deriving pleasure then it is a problem, and many types of these (photographs) are definitely haram. B 

Answer: Looking at these types of photographs is not permitted. T 

B) Women Looking at the Photographs of Men 

70 – Rule: Women are permitted to look at the photographs of men with the condition that is not with the intention of lust, and it does not matter whether she knows the man or not, and whether the man is her Mahram or non-Mahram. K 

Therefore: It is not a problem for women to look at the photographs of athletes, or martyrs, etc… unless it is associated with lust or falling into corruption.

The Rules of Watching Films 

71 – Rule: Films and 

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TV shows that are directly broadcast (live) , have the same ruling as (looking at) living people, and if it is a pre-recorded broadcast, then it has the ruling of (looking at) photographs. K 

Therefore: If a film or show is broadcast live, then the ruling for watching it is the same as looking at a living person. Therefore, except for the face and hands of the non-Mahram woman, men are not permitted to look at the women (with those conditions that have already been mentioned) ; and similarly, women are not permitted to look at the bodies of men that are in fitness or sports programs, or other than that. 

Similarly, if the film or show has been pre-recorded, then for one to look at the men and women in that film or show has the same ruling as looking at a photograph. Thus, men are not permitted to look at a film in which a Muslim woman whom he knows and who has not observed the proper hijab is in. However, if he does not know her nor does he have fear of falling into sin, then he can look at her. Similarly, men are not permitted to look at the films, which have been taken during wedding ceremonies, in the event that the women are not in proper hijab, and he knows them. 

Films (and TV shows) , whether live broadcast or pre-recorded, have the same ruling as looking at a photograph. AGL 

Therefore: According to the ruling of Ayatullah Araki, it is not 

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a problem for men to watch films in which there are non-Mahram women, even if he knows them, with the condition that it is not with lust nor is there is no fear of falling into sin, and with the other details that were previously mentioned. 

As for the ruling of Ayatullah Gulpaygani, according to Ihtiyat Mustahab, men should not watch those movies in which there are non-Mahram women, if he does not know them; and if he does know them, then according to Ihtiyat Wajib, he is not permitted to watch them (along with the other details that were previously mentioned). 

It is a problem to look at a non-Mahram via the television or hearing their voice, if it is going to lead to corruption or falling into sin. B 

72 – Question: Is one permitted to look at photographs of naked women and or pornographic videos without the intention of deriving pleasure or lust? 

Answer: It is not permitted since looking at these types of photographs or films usually has a negative and corruptive effect (on the soul). G 

73 – Question: What is the ruling for women watching sporting events that are shown on television, in the event that the men participating in them do not have the proper covering on? 

Answer: In the event that there is no fear of falling into sin, and it is not with the intention of lust, then it is not a problem. KLMST 

Answer: Women are not permitted to, intentionally, to look at these types of programs. 

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G 

74 – Rule: As for what has been stated in the above rulings, there is no difference between films that are shown on video, movie projectors, or any other form. ABGKMST 

75 – Question: If looking at a film in which non-Mahram women are playing sports, some of which are not in their hijab, may sexually excite some people who are watching it, but that same film, if others watched it, would not make them sexually excited, then is it allowed for these people to watch such a film? 

Answer: If the video/program is being broadcast live, then it is not allowed to look at it with the intention of lust, whether it excites one sexually or not. However, if the show is not being broadcast live and if the person watching it will become sexually excited, then he is not allowed to view such a program, but if he will not become sexually excited, then he is allowed to watch it. T 

76 – Rule: Looking at a deceased person has the same ruling as looking at a living person. GK 

Therefore: A man is not allowed to look at the body of a deceased non-Mahram woman. A woman too is not allowed to look at the body of a deceased non-Mahram man, according to those rules that have been mentioned previously. 

77 – Question: Is it allowed to listen to the radio or watch the television news broadcast of a woman anchorperson, or not? 

Answer: It is not a problem, as long as it 

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is not with the intention of lust or sexual excitement. BKMST 

Therefore: If a person feels that he will not fall into sin, then it is not a problem, but in other than this situation, looking at her or listening to her voice is not permitted. 

Answer: Looking at that has the same ruling as looking at a photograph. AG 

78 – Question: It is permissible for men or women to look at obscene or pornographic photographs, without the intention of deriving pleasure or lust? 

Answer: Looking at these types of movies mentioned above, that have been produced and can lead to being misled, are not permissable. L 

Answer: Looking at these types of photographs is not permitted. T

Rules related To covering 

point 

بسم الله الرّحمن الرّحیم 

یَا بَنِی آدَمَ قَدْ أَنزَلْنَا عَلَیْکُمْ لِبَاساً یُوَارِی سَوْئَاتِکُمْ وَرِیشاً وَلِبَاسُ التَّقْوَى ذَلِکَ خَیْرٌ ذَلِکَ مِنْ آیَاتِ اللّهِ لَعَلَّهُمْ یَذَّکَّرُونَ. 

“O children of Adam! We have indeed sent down to you clothing to cover your shame, and (clothing) for beauty and clothing that guards (against evil) , that is the best. This is of the communications of Allah that they may be mindful. 

Al-Qur’an · Surah A’raf · Ayah 26 

Covering for Men 

A) Clothing Forbidden for Men 

79 – Rule: It is haram for men to wear clothing that is made of 100% pure silk, even if it is a skull-cap or a belt, regardless of whether or not it can be seen by a man or a woman who is a Mahram or non-Mahram. KMST 

It is haram for men to wear clothing that is made of 100% pure silk, but 

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as for things such as a skull-cap, belt or socks which in itself can not be used to cover the private parts, if they are made of 100% pure silk then apparently it is allowed to read the Salat (with these things on the person) although it is against Ihtiyat B 

Attention: This explanation is in the meaning of Ihtiyat Mustahab and therefore according to his ruling, according to Ihtiyat Mustahab, at the time of Salat, men should not have on things like a skull-cap, socks, etc (made of pure silk) … 

It is haram for men to wear clothing that is made of 100% pure silk. Also, according to Ihtiyat Wajib, it is not allowed for men to wear things such as a skull-cap, belt, etc… that in itself can not be used to cover the private parts, if they are made from 100% silk. AGL 

80 – Rule: If the entire or a part of the lining of clothing is made from 100% pure silk, then it is not allowed for a man to wear it. ABKLMST 

If the amount of silk is less than the size of four closed fingers, then it is not a problem, and any amount more than this is haram for men to wear. G 

81 – Rule: It is haram for men to wear clothing that is made of 100% pure silk, even if it is the clothing that is not apparent, for example, underclothing. ABGKLMST 

82 – Rule: It is not a problem to wear clothing that has 

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braids or laces made of silk, or if it has a patch or emblem made of silk on it. AGKLMS 

83 – Rule: It is not a problem to have something made of pure silk with you, such as a handkerchief in the pocket. ABGKLMST 

84 – Rule: If a type of clothing is made of a mix of silk and something other than silk, then in the event that the term 100% silk can not be applied to that clothing, it is not a problem to wear it. However, if it is such that it can be referred to as 100% silk, then it is not permitted to wear it. AGKLMS 

85 – Rule: It is not a problem to wear clothing if one is in doubt whether it is 100% silk or something else. ABGKLMST 

86 – Rule: It is not a problem to wear clothing that has been stitched with thread made of silk. AGKLMS 

Apparently, it is allowed. B 

87 – Rule: It is haram for men to beautify themselves with gold, or wear clothing that has been stitched with gold, whether it be something apparent or hidden, and the Salat prayed (by a man who has gold on) is void. Therefore, if for example, a man is wearing gold chain around his neck, then even if it is hidden (under his shirt) , it is still haram. ABGKLMST 

88 – Rule: It is not allowed for men to beautify themselves with anything made of gold, whether it is something apparent or hidden. ABGKLMST 

Therefore: 

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It is not allowed for a man to wear a gold bracelet or a gold necklace, even if it is under the clothing and can not be seen. Also, it is not allowed to wear a gold watch or gold cuff links or any other type of beautification that is made of gold. 

89 – Rule: According to Ihtiyat Wajib, men must not wear glasses made of gold either. GKLM 

It is haram for men to wear glasses made of gold. ST 

90 – Rule: White gold does not have the same ruling as yellow gold, and the wearing of it for men is not a problem, except that which is in reality yellow gold, but only the colour of it has changed. K 

If white gold is a metal other than yellow gold, then it is not a problem for men to wear it. AGMST 

If white gold is referred to as gold and is the same thing as yellow gold, then it is not allowed for men to wear it. L 

91 – Rule: It is not a problem to beautify or decorate one’s self with something that is gold coated, in the event that in reality it can not be considered as gold. ABGKLMST 

92 – Rule: If something is a mixture of yellow gold and another metal, and if the yellow gold has become mixed such that in reality it is no longer considered as yellow gold, then it does not have the ruling as gold. AM 

It is not allowed for mean to 

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wear anything that is a mixture of gold and other than gold. L 

93 – Rule: If a man doubts whether an item is made of gold or not, then the usage of it for him is not a problem. AGKLM 

If it is considered as gold, then it is not allowed. B 

94 – Question: What is the ruling for a man if he purchases a gold ring or a gold watch for his wife, and in order to see if it will fit or to protect it, puts it on his hand? What is the ruling for this if it is during Salat or even otherwise? 

Answer: It is haram for the man; and his Salat while wearing it, is void. G 

95 – Question: A man buys a gold ring for his wife and in order to check the size, he puts it on his finger. Does this amount of wearing it have any relevance or not? 

Answer: In this instance, for that amount of time (that he is just trying it) , is not a problem. G

B) Covering for Men in Front of Maharim, Men, and Others 

B) Covering for Men in Front of Maharim, Men, and Others [1] 

96 – Rule: Men must cover their private parts from other men and those women that are his Mahram, however it is not Wajib to cover the rest of their body from them. ABGKLMST 

97 – Question: Is it sufficient for a man to (only) wear swimming trunks or other types of under clothing which show the shape of the private parts, but do not show the skin, 

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in front of others? 

Answer: If there is no fear of falling into sin, then it is not a problem. AGKLMST 

Answer: If it leads to corruption or falling into sin, then it is not allowed. B 

98 – Rule: It is haram for a man not to cover a part of his body with the intention of making others fall into sin. AGKT 

That amount of the body that must be covered, is the same amount of the body that is haram to be left open, even if others will not fall into sin. As for those parts of the body that are not wajib to be covered, if it (being kept open) will lead one to commit a haram act, then it is wajib to cover that area as well. B 

99 – Rule: It is haram to take off one’s clothes in the presence of other men or one’s Maharim with the intention of sexually arousing others. One’s spouse is an exception. AGKT 

That amount of the body that must be covered, is the same amount of the body that is haram to be left open, even if others will not fall into sin. As for those parts of the body that are not wajib to be covered, if it (being kept open) will lead one to commit a haram act, then it is wajib to cover that area as well. B 

100 – Rule: Doctors are not an exception to the above rules and therefore men must keep their private parts covered in 

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front of them as well, except in the case of necessity. ABGKLMST 

Summary: That which is an exception to the covering of men is in the case of a necessity. Thus, if a man is compelled, he is permitted to expose his private parts in front of the doctor (for example, some illnesses in which it is necessary to expose the private parts in order to be cured). In cases other than this (such as for birth control, except in the case of necessity) , a man must cover his private parts in front of others, even if it may be his father, brother, or son. He must also cover his private parts from other Maharim like such as his sister, mother, aunt, and anyone else. 

C) Covering of Men in the Presence of Non-Mahram Women 

101 – Rule: A man must cover his private parts when in the presence of non-Mahram women, but it is not wajib to cover the rest of his body. AGKLMS 

According to Ihtiyat Wajib, a man must cover his body from non-Mahram women even if it (not covering the body) does not lead one to a haram act; but if it does lead one to it, then without a doubt it is wajib to cover the body in the same way that covering the private parts from the view of non-Mahram women is wajib. B 

102 – Rule: According to Ihtiyat Mustahab, men must cover other parts of the body that are normally covered by men, while in the presence of non-Mahram women, especially if the man knows that 

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the non-Mahram women may look at them with the intention of lust. KLM 

According to Ihtiyat Wajib, men must cover their body from the view of non-Mahram women, even if it does not lead one to a haram act, and if it does, then without doubt it is wajib to cover it. B 

According to Ihtiyat Wajib, a man must cover those parts that are commonly covered by men, in the event that he knows that a non-family member woman will look at him. G 

Therefore: Men must cover the area above their wrist, the chest, the feet and other parts that men usually cover from non-Mahram women who are in their presence. As for covering the other parts such as the head, face, and hands, it is not necessary. 

103 – Rule: It is haram to expose any part of the body with the intention of sexually arousing non-Mahrams. AGK 

If it helps or leads one to commit a haram act, then without a doubt it is wajib to cover the body. B 

Therefore: It is haram for a man to expose his arms, chest or any other part of his body with the intention of having non-Mahram women look at him. Also, it is haram for him to wear a see-thru shirt with the intention of having non-Mahram women look at his body, thus he must also refrain from these acts. If clothing such as a short sleeve shirt is worn, however not with the intention of arousing others, but it is known that 

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others may fall into sin, then according to Ihtiyat Mustahab one should not wear such clothing. 

104 – Question: Can a non-Mahram woman give an injection to a man, take his blood pressure, or take an x-ray of him? 

Answer: If it necessitates touching or a forbidden look at the body of the man, then it is not allowed, except in the case of necessity. AGKLMS 

Looking at the body of a non-Mahram man, if it does not lead one to commit a haram act, then according to Ihtiyat Wajib, is not allowed; and if it will lead one to commit a haram act, then without doubt, it is haram to look at his body. In either scenario, it is not allowed to touch the body of a non-Mahram man except in the case of a necessity. B 

105 – Question: In the event that a man knows that a non-Mahram woman will look at him, can he expose a bit more of his body than that which is normally covered by men? For example, can he be in the house with his underclothes on, go out to wash carpets, or his car, etc… roll up his pants in the event that he know that non-Mahram women will look at him, or swim in the presence of non-Mahram women? 

Answer: If it is with the intention of leading others into something forbidden, then it is haram; and in situations other than this, it is still better to refrain from it, especially if the onlookers are 

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young women. KLM 

Answer: If it leads one to a haram act, then it is not permitted; but even if it does not lead one to a haram act, according to Ihtiyat Wajib the man must cover his body from the view of non-Mahram. B 

Answer: If it is with the intention of leading others into something forbidden, then it is haram, and if not, then according to Ihtiyat Wajib, one must still cover that which is normally covered. G 

D) Covering for Men in the presence of Children 

Children that are not Mumayyiz 

106 – Rule: It is not wajib to cover any part of the body – even the private parts, if the child is not Mumayyiz, whether the child is a boy or a girl. BGKLMST 

If the Child is Mumayyiz 

107 – Rule: Men must cover their private parts from a child who is Mumayyiz, whether it is a boy or a girl, Mahram or a non-Mahram. AGKLMS 

Therefore: Men must cover their private parts in front of their Mumayyiz children in the showers and other places. 

According to Ihtiyat Wajib, a man must cover his body from girls who have not yet completed 9 years of age, but who understand good and bad, even if there is no intention of sexual pleasure. B 

Covering of Women

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[1]: In the following rulings, the spouse is an exception.

A) Covering for Women in the Presence of Non-Mahram Men 

108 – Rule: It is wajib for women to cover their entire body from non-Mahram Men; with the exception of their face and hands, as long as the following conditions are met: 

Their face and hands must not have any kind of beautification (zinat) on them. 

One will not look 

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at their face or hands with the intention of lust. AKM 

Women must cover their body and hair from non-Mahram men, even if there is no harm of falling into sin and even if there is no intention of deriving pleasure. B 

A woman must cover her entire body except her face and hands from non-Mahram men, with the condition that there is no zinat on these parts and that her intention is not that she wants non- Mahram men to look at these parts. However, if non-Mahram men look at her face and hands with the intention of deriving pleasure, then it is not necessary for the woman to cover her face and hands. L 

According to Ihtiyat Wajib, women must also cover their face and hands from non-Mahram men. G 

Women must cover the hair (on their head) and their body from non-Mahram men, with the exception of their face and hands; and if they fear that by not covering these parts they will fall into sin, or if their intention of not covering these parts is to make men look at them with a haram look, then in either of these two scenarios, it is not permitted to keep these two parts uncovered. S 

A Woman must cover her entire body, with the exception of her face and hands from non-Mahram men; and in the event that there is any zinat on her face or hands, such as a ring or if she has shaped her eyebrows, or she has applied Surma 

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to her eyes, even if these things are common among old women, it is not wajib to cover them. In other than these scenarios, a woman must cover her zinat from non-Mahram men. However, according to Ihtiyat Mustahab, a woman should cover her face and hands from a non-Mahram, even if there is no zinat on them. T 

109 – Rule: According to Ihtiyat Wajib, women must cover a bit more of their face and hands than that which is normally covered. (The face is said to be that part which is wajib to wash in Wuzhu, and it is stated that the hands are the part from the wrist to the fingertips. ) AKLM 

According to Ihtiyat Wajib, the entire face and hands must be covered from non-Mahram men. G 

According to Ihtiyat Mustahab, it is better for a woman to cover her face from non-Mahram men. T 

110 – Question: According to the laws of Islam, is it allowed to expose the sole, top, malleolus and the heel of the foot, in front of non-Mahram men? 

Answer: It is not allowed. ABGKLMST 

Therefore: Women are not permitted to go in front of non-Mahram men without socks on their feet, or with their feet showing, go to a nearby store to buy even just one item. Also, if there are non-Mahram men in the house, then it is not permitted to come in their presence without having socks on, even if it may be one’s husband’s brother, a sister’s husband, or any other non-Mahram men. 

111 – 

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Rule: It is not permitted for women to reveal or expose the part under the chin, the neck, the ears, the chest or the forearm up to the upper arm; and therefore one must ensure that these parts are also covered from non-Mahram men. ABGKLMST 

Note: Women must pay close attention to the following: In the house or in other places in which there are non-Mahram men present; if one is wearing something with short sleeves, or if one has long sleeves on and one is trying to reach to something which is high up; or taking something from the hands of a non-Mahram man; or offering fruits or other things to the non-Mahram; or when buying things from the store; or when carrying something big and heavy – in all these and other instances in which there is a chance of the sleeves going up and the arm or any part of the body becoming exposed, women must be extra cautious (to ensure that those parts which must be covered, remain covered). 

112 – Question: What is the extent of the Islamic hijab for women? For this purpose, does the wearing of clothing that is long and loose fitting, with pants and a scarf suffice? Essentially, what are the basics in the clothing and covering that a woman must observe in front of others? 

Answer: It is wajib that the entire body of a woman, with the exception of the face and hands up to the wrist, is covered from non-Mahram 

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men. The clothing that has been mentioned, if it covers that part which is wajib, then it is not a problem; but it is better to wear a chador [1] . One must also refrain from that clothing which draws the attention of non-Mahram men. ABKLMST 

Answer: It is wajib that the entire body of a woman is covered from non-Mahram men, and according to Ihtiyat Wajib, the face and hands must also be covered. The clothing that has been mentioned, if it covers that part which is wajib, then it is not a problem; but it is better to wear a chador. One must also refrain from that clothing which draws the attention of non-Mahram men. G 

113 – Question: Is it allowed to wear a mantou [2] and pants in which the shape of the body is visible, in the presence of non-Mahram men? 

Answer: From the point of hijab and covering, it is sufficient, but in the event that showing the shape of the body would lead to lust or corruption, then it must be covered. AKLMS 

Answer: If it does not arouse or excite (others) , and there is no corruption (in wearing it) , and in the event that it is not considered as a zinat, then it is not a problem. L 

Answer: In the event that it draws the attention of others (non-Mahram men) , then it is not permitted. G 

114 – Rule: Women are not permitted to raise their sleeves (to show their arms) to non-Mahram men in order to get an 

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injection, have their blood pressure checked, taking of the pulse, or for any other reason, except in the case of necessity. ABGKLMST 

115 – Question: I am a woman who must have an injection everyday and there is a clinic near my house in which a man gives the injections. However, there is another clinic that is further away in which a woman also gives the injection, but because it is far away, I must travel by car (to get to it). Am I allowed to go to the man to have the injection? 

Answer: It is not allowed, except in the case of necessity. ABGKLMST 

116 – Question: Are women allowed to go to a male doctor without investigating and inquiring if there is a female doctor available or not? 

Answer: It is not allowed. AGKL 

Answer: In the event that it is an emergency, it is not a problem 

117 – Question: In our city, there is a female doctor and a male one, but the male doctor is more specialized and experienced. Is it allowed for women to go to the male doctor? 

Answer: In the event that the female doctor can not treat the illness, then it is not a problem. ABGKLMT 

Answer: In the event that the male doctor can treat the patient better, then it is not a problem. S

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[1]: The Chador is the type of ‘hijab’ that is commonly worn by Iranian women and consists of a large, usually black cloth wrapped around the body. 

[2]: A long overcoat type covering for women that is commonly worn in Iran.

B) Rules Related to Wearing Socks 

118 – Question: Is it allowed to wear thick socks in which the shape of the foot is visible in front of non-Mahram men, or not? 

Answer: In the event that there is no 

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corruption related to it, and the skin of the feet does not show, then it is not a problem. AKLMS 

Answer: If it leads to corruption and sin, then it is not permitted. B 

Answer: In addition to this, the socks must not be of the type that would be considered as a zinat. T 

119 – Rule: Wearing of thin, see-thru socks in which the skin of the feet is visible is not considered as covering, and therefore, women must refrain from wearing these kinds of socks in the presence of non-Mahram men. ABGKLMST 

120 – Question: There are some women who wear pants, and then pull their socks over top of the pants in such a way that the shape of the bottom of their legs show – what is the ruling for wearing socks in this manner? 

Answer: It is not a problem. KLMS 

Answer: In the event that it leads others to excitement or pleasure, then it is not allowed. A 

Answer: If it leads to sin or corruption, then it is not allowed. B 

Answer: In the event that it does not lead to falling into sin and there is no corruption, it is not a problem. G 

121 – Question: What is the ruling for wearing flashy, repelling-coloured clothing, and clothing that draws the attention of others, in places where non-Mahram men are present, such as universities, stores, etc… 

Answer: With the assumption that the clothing is arousing, it is haram. AKS 

Answer: Although it is not a problem, however, Muslims must maintain their dignity 

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even in their (type of) clothing. B 

Answer: With the assumption that the clothing is arousing, and leads one to corruption, it is haram. G 

Answer: If the clothing of the woman is clothing that is considered as zinat, then it is wajib to cover it from the view of non-Mahram men, in the same way that it is wajib to cover the body from their view. T 

C) Rules Related to the Chador 

122 – Question: Is it permitted to wear that type of chador that in the sunlight shows a bit of the body – in the presence of non-Mahram men? 

Answer: In the event that the skin of the body does not show, and there is no fear of falling into sin, it is not a problem. K 

Answer: In all instances, the woman must cover her self in such a way so as not to attract the attention of others (non-Mahram men). G 

Answer: According to Ihtiyat Wajib, it is not allowed to wear such a chador. M 

123 – Question: What is the ruling on wearing a chador made of Sherman (a type of fabric)? 

Answer: In the event that according to the general population it not be considered as drawing the attention (of others) , it is not a problem. 

Note: Attracting of attention (of others) is of two types: sometimes in certain places, no women are known to wear this Sherman Chador, and in this case a woman wearing it, would attract the attention (of others) , and thus, it is not allowed for her to wear it. In 

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the second instance, there may be a place where women wear the Sherman Chador, however, one wears it in such a way so as to attract the attention of others, in which case this too is not permitted. 

124 – Rule: It is not allowed to wear those types of chadors in which the hair or the shape of the hand of the woman shows through or to wear these types of chador in which their hair shows or the shape of their hands shows through, especially if there are non-Mahram men (in the house) , and women must refrain from wearing these types of chador. ABGKLMS 

125 – Question: If a woman wears a type of chador in which the shape of her body can be seen through it, but she is wearing enough clothing under the chador, for example, she is wearing a scarf on her head, socks, and long sleeve clothing, then is it Islamically permissible (to wear such a chador)? 

Answer: In the event that the body (skin) can not be seen and by wearing such a chador there is no fear of corruption, then it is not a problem. ABGKLMS 

Note: Those women who use chador as their hijab, in the following examples, must be extra careful of their covering: 

1. At the time of buying and selling something with non-Mahram men; while fixing their chador in the presence of non-Mahram men; taking or giving things to them; working in the presence of non-Mahram men, whether it be in the house 

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or outside of the house; washing clothes, dishes or anything else in the presence of non-Mahram men; setting the table and cleaning up after a meal, etc… 

2. In all of the above mentioned examples, and those that are related to these, it is recommended that women should wear sufficient clothing underneath their chador, and that they make use of a scarf or maqnah. Also, they should wear “add-on sleeves” in the event that the clothing they are wearing under the chador is short sleeved so as to observe the complete hijab and to gain the pleasure of Allah (SWT). 

126 – Question: If a close family member proposes to a girl but she does not accept his marriage proposal, then later on if these two meet each other, and in the event the man is still single, how should the girl act and behave in front of him? Should she observe more than that which wajib in her hijab or be extra careful while speaking to him or not? 

Answer: One must keep away from all those actions that may lead to corruption and sins. AGK 

Therefore: For example, according to the fatawa of the late Ayatullah Khomeini, if keeping the face and hands open leads the young man to look at her with the intention of lust, then she must cover her face and hands and if speaking to him leads him to falling into corruption, then she must also keep away from this.

D) Rules Related to Beautification (Zinat) 

D) Rules Related to Beautification (Zinat) [1] 

127 – Question: What 

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is meant by beautification (zinat)? 

Answer: Everything that the general public regards as beautification, and people refer to it as such. AGKL 

128 – Question: If a woman applies surma – not with the intention of it being for beauty, but instead for the benefits that are in it, then in this case, must it be concealed from the view of non-Mahram men? 

Answer: If the general population regard it as being a means of beautification then it must be concealed, whether one’s intention for using it is beautification, or not. AGKL 

Answer: It would be considered as zinat. B 

Answer: If she applies the surma in such a way that even old women or elderly women use it, then even if it is for beautification, it is not necessary to cover it from non-Mahram men. T 

129 – Question: Must a woman who has had her eyebrows shaped (hair plucked from the eyebrows) cover them (in the presence of non-Mahram men) in order to observe the true Islamic hijab, or is she permitted to have them exposed? 

Answer: She must cover them. AGK 

Answer: If it is arousing or stimulating, then she must cover them, and in other than this, according to Ihtiyat (she must cover it). B 

Answer: In the event that according to the general public it would be considered as a beautification, then it is necessary to cover it. L 

Answer: If beautifying the face (either by plucking the eyebrows or having them shaped) is done in such a way that even elderly women perform it, 

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then it is not necessary to cover it. T 

130 – Rule: Women are allowed to cover only that part of the face or hands that has some beauty on it, and it is not wajib that the rest of the face (or hands) be covered. ALMT 

Therefore: If a woman only has the bottom part of the eyebrows shaped, then she can just cover that part of her face with her scarf or chador; and in the event that the rest of her face does not have any beautification on it, then it is not a problem if that portion is exposed (without the zinat). 

Answer: According to Ihtiyat Wajib, in all instances the face and hands must be covered from non-Mahram men, whether they have any beautification on them or not. G 

Note: The following are some examples of beautification on the hands and that must be covered from non-Mahram men: 

Bangle 

Bracelet 

Ring (even if it is one’s wedding ring) 

Long finger nails 

Nail polish 

Henna 

Certain types of watches which are worn as a means of beautification 

Certain types of gloves which are worn as a means of beautification 

The following are considered as beautification for the face: 

Applying surma 

Shaping of the eyebrows 

Applying artificial eyebrows 

Using any kind of makeup 

Having a nose-ring (as is the custom is some cultures) 

Earrings 

Other than these, anything else that the general population (of that particular area) considers as beautification is also included and these must all be covered while in 

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the presence of non-Mahram men. 

131 – Question: Do plucking the eyebrows for women constitute beautification (zinat) or not? Also, if a woman has her eyebrows plucked, must she cover her face from the view of non- Mahram men? 

Answer: If the general public considers it as a beautification, then it wajib to cover it from non-Mahram men. AL 

Answer: Yes, it will be considered as zinat and it must be covered from non-Mahram men. G 

Answer: If the beautification of the face is done in such a way that is common even among old women, then it is not wajib to cover it from non-Mahram men. T 

132 – Rule: In the ruling concerning the covering of the face and hands while in the presence of non-Mahram men, in the event that one has any beautification on – there is no difference between the non-Mahram man being a family member or an outsider. ABGKLMT 

Therefore: In gatherings, or when guests come to one’s house who are family members or otherwise, women must either refrain from applying any type of beautification on their face and hands, or else cover them in front of the non-Mahram men. 

133 – Question: I am a woman who wears a wedding ring (that is very simple) and it is not for zinat, but rather for remembrance and loyalty to my husband. Is it wajib for me to cover this from non-Mahram men? 

Answer: To wear any kind of ring is considered as zinat, and therefore it is wajib to cover it from the 

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sight of non-Mahram men. AGK 

Answer: If it is arousing or stimulating, then it must be covered and in other than this, according to Ihtiyat (it must be covered). B 

Answer: It is not wajib to cover those rings that women usually wear on their hands, from the view of non-Mahram men. T 

Answer: In the event that the general public consider it is a zinat, it is necessary to cover it. L 

134 – Question: Is there any difference in the type of beautification? For example, if one applies a type of beautification that according to her own custom is considered as zinat, however, for another group of people, not only is it not considered as a zinat, rather it is taken as something repulsive or ugly, then must this type of zinat be concealed from non-Mahram men as well? 

Answer: Beautifying one’s self is not related to beauty or ugliness, and anything that the general public considers as zinat must be covered from non-Mahram men. ABGKL 

Answer: If the beautification on the face or hands is done in such a way that is common even among old women, such as shaping the eyebrows or applying surma, then it is not wajib for the woman to cover it from non-Mahram men. In other than this scenario, it is wajib to cover it (whether it is considered as beautiful or ugly). U 

135 – Question: Is it allowed for men and women to put perfume on or make themselves smell nice by other means, in the event 

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that the smell of it reaches non-Mahram? 

Answer: There is no problem in applying perfume, but if the usage of it for the woman leads to corruption, arousal or stimulation of (non-Mahram men) , then it is not allowed. AK 

Question: If a woman applies perfume on herself for a non-Mahram man, is it necessary for her to perform a Ghusl? 

Answer: In the event that putting the perfume on is to attract the attention of non-Mahram men, then it is a problem. G 

Answer: In the above scenario, it is Mustahab for her to perform a Ghusl. L 

136 – Rule: According to Ihtiyat Wajib, women must cover artificial or synthetic hair, whether it has been joined to one’s own hair or if it is a wig or hairpiece that has been placed on top of the head. Also it does not make a difference if this joined hair is that of a man or a woman. AGKL 

Answer: It is wajib for a woman to cover (it) from non-Mahram men. B 

Answer: If this action is considered as a beautification, then it is wajib for her to cover it from non-Mahram men. M 

137 – Question: What is the ruling for a woman beautifying herself for other than her husband, in gatherings where there are only women present such as in weddings, or dinner invitations only for women? 

Answer: In the event that non-Mahram men do not see her, it is not a problem. ABGKLMST 

138 – Question: Is there a problem for women to wear shoes that 

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make noise, such that when one walks, non-Mahram men can her the sound of them? 

Answer: In the event that corruption can be associated with it, one must refrain from it. K 

139 – Rule: If a woman knows that a non-Mahram man will look at her face or hands with the intention of lust, then even if she does not have any zinat on them, she must cover these parts from him. AGKLMS 

Answer: In the event that is leads or helps to commit a sin, then it is wajib to cover (these two parts). B 

140 – Rule: It is not allowed to keep the face and hands open with the intention of making others fall into sin. AGKLS 

In the event that it helps to commit a sin, it is not allowed. B 

141 – Rule: Old women who do not have the hope of marrying - in addition to their face and hands, can also keep a bit of their hair, hands up to the elbows, and the legs up to the knees open, in the front of non-Mahram men. S 

142 – Rule: It is not allowed for a woman to go to a place where she knows that non-Mahram men will look at her with the intention of lust. AGK 

In itself, going (to such a place) is not a problem, but she must observe the proper clothing so as to not make others fall into sin. B

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[1]: It should be noted that the meaning of Zinat refers to those decorations and beautification that a woman applies to herself, and not that which is natural. (Translator)

E) Covering of a Woman in the Presence of Other Women 

143 – Rule: A woman must cover her private parts from other women however it 

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is not wajib to cover the rest of the body in front of them. ABGKLMS 

144 – Rule: If a woman knows that other women will look at her body, face or hands with the intention of lust, then it is wajib for her to cover these parts from them. AGKLM 

Therefore: In bathrooms, swimming pools, fitness or sports clubs, and beauty parlors, if a woman sees that other women are looking at her with the intention of lust, the she must immediately cover her body from them. 

145 – Rule: It is haram for a woman to reveal her body with the intention of wanting other women to fall into sin. AGKLMS 

That amount of the body that is wajib to cover is that (same) amount that is haram to keep uncovered, even if others will not fall into a haram act; butd those places that are not wajib to cover, if it leads or helps to commit a sin, then it becomes wajib to cover them. B 

146 – Rule: It is wajib for a woman to cover her private parts from other women, even if they will not look at them with the intention of lust, except in the case of necessity. ABGKLMS 

Therefore: Just as has been mentioned in the previous section on ‘looking’, women are not permitted to show their private parts to a doctor, unless it reaches to the stage of necessity. Even in the matter of birth control, it is not allowed to expose one’s private parts in front 

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of a doctor, and one must refrain from this, except in the case of a necessity. Also in this ruling, it does not make a difference if the doctor is a woman either. 

Note: Women must be cautious in places such as public showers that their private parts are covered, and it is also not allowed to wear thin, see-thru clothing in which one’s private parts are not covered properly. In addition, to have x-rays taken (of certain areas) , or a sonograph of the womb, or have certain devices inserted into the womb or other related things, if it necessitates the exposing of one’s private parts in front of others, then it is not allowed and one must refrain from it (unless it is in the case of necessity). 

F) Covering of a Woman in the Presence of Children 

(Those who have reached the age of Mumayyiz or not) (Those who have reached the age of Mumayyiz or not) 

147 – Rule: It is not wajib to cover any part of the body, even so far as the private parts, from a child (a girl or a Mahram or non-Mahram boy) who has not yet reached the age of Mumayyiz. ABGKLMST 

148 – Rule: A woman must cover her private parts from a girl child who is Mumayyiz. ABGKLMS 

149 – Rule: It is wajib for a woman to cover her private parts from a boy who is a Mumayyiz child and her Mahram. ABGKLMS 

150 – Rule: In the event that the Mumayyiz child is a boy and a non-Mahram, then not only is it wajib 

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for the women to cover their private parts from him, but according to Ihtiyat Wajib, she must also cover her entire body from him, with the exception of the face and hands. BKGS 

According to Ihtiyat Mustahab, a woman should cover her body and hair from non-Baligh children who understands good and bad – meaning that he has reached to such a stage that his look would be with lust (meaning that he is Mumayyiz). However, it is not necessary for her to cover the face and hands. M 

Clothing that is haram for Men and Women 

1. Notorious Clothing 

1. Notorious Clothing [1] 

151 – Rule: According to Ihtiyat Wajib, it is not allowed for men or women to wear notorious clothing. This means whether it be the type of clothing, type of stitching, its style, or its color or a combination of any of these. The same rule applies to the way of wearing the clothing as well. AKLM 

Rather, it is haram to wear notorious clothing. BG 

In the event that it leads to disgrace or degradation (of a person) , then it is haram to wear it. ST 

152 – Question: What is meant by notorious clothing? 

Answer 1: That clothing whose material, color, the way it is sewn, or the way it is worn, is not common for that person to wear. BKL 

Answer 2: That clothing that has certain qualities or characteristics that attract the attention of the general public, causing one to stand out in a crowd. K 

Note: First of al, anything that is considered as clothing or a covering can be considered under 

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this ruling, therefore it includes clothing such as shoes, a hat, a shirt, a skirt, a head scarf (for women) , a Maqne, socks, pants, a Mantou, etc… If any of these are such that they could be classified as notorious clothing, then they are included in this ruling. 

Secondly, it does not make a difference if the clothing is considered as notorious clothing due to the kind or type (of clothing) or the color of it, for example, those types of clothing whose color is loud or repulsive, or the style of clothing which is common among the Punks, or the manner in which it is worn. 

Notorious clothing is that clothing which does not suit one’s appearance nor fits his status. A 

Note: These explanations of notorious clothing are the same as those given by Ayatullah Khomeini in answer one above. The meaning of notorious clothing, is clothing that is not the usual type that a certain person wears. Thus, if an older person puts on clothing that is the style for children, or a person puts on clothing that is not fitting for his position or status, then that type of clothing would be referred to as notorious clothing. Therefore, even if wearing a chador in foreign countries, or wearing clothing (specific) to one area in another area draws the attention of others, but if these types of clothing signify the status of that person, then it is not a problem. 

That clothing which is made of a certain kind of fabric 

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or its color or it has been stitched in such a way that it is not common for that person to wear it and could lead to degradation or make him stand out, is referred to as notorious clothing. G 

The meaning of notorious clothing is that clothing which may lead one to being proud or by wearing it, that person wants to be known as an ascetic or one who has renounced all worldly pleasures. Whether it is by means of the type of fabric, color, or the way it was stitched. However, if in actuality a person’s intention is to wear simple clothing and he does not have the intent of showing off, then not only is it permitted, but rather it is a worthy action. M 

Notorious clothing is that clothing which is made of a type of fabric or color or the way in which it has been stitched is not common for that person to wear and it is degrading or a disgrace (to the one who wants to wear it). ST 

2. Clothing which is Specific to One Gender 

153 – Rule: According to Ihtiyat Wajib, it is not allowed for women to wear clothing that is specific to men, and similarly, it is not allowed for men to wear clothing that is specific to women. KL 

For a woman to wear clothing that is specific for a man and vice-versa is problematic. A 

If a man wears clothing that is specific for a woman or a woman wears clothing that is specific for a man, 

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then in the event that that clothing would be classified as ‘Notorious’, then it is haram (to wear such clothing) ; and in other than this scenario, according to Ihtiyat Wajib, one must refrain from wearing such clothing. B 

It is haram for women to wear clothing that is specifically for men, and similarly, it is haram for men to wear clothing that is specifically for women. G 

(Makarim): It is not a problem for a man to wear the clothing of a woman or for a woman to wear the clothing of a man, except in the event that it necessitates a haram action, in which it becomes not permissible. However, according to Ihtiyat Mustahab it is better that men and women do not wear clothing that is specific to the other gender. 

If a man wears women’s clothing, or a woman wears men’s clothing, then in the event that that clothing becomes customary for them (they become known as one who wears that type of clothing) , then according to Ihtiyat Wajib, it is haram to wear such clothing. S 

154 – Rule: The meaning of clothing that is specific only to men is that clothing which is normally only worn by men; and specific clothing for women means that which is normally only worn by women. ABGKLMS 

155 – Rule: The meaning of specific clothing includes all those things which are classified as clothing – whether it be something that it is visible when worn, for example a chador, skirt, scarf, or long socks 

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– (where are not allowed) for men; or a coat and pants (suit-type) , men’s shoes, etc… - (which are not common) for women. This also includes clothing which may not be visible – such as men wearing women’s under clothing or women wearing men’s under clothing. K 

156 – Question: Further to what has been stated that according to Ihtiyat Wajib, men must not wear women’s clothing, and women must not wear men’s clothing, relating to this rule are some questions below: 

Is this covering (of specific clothing) limited to being in public or even in (one’s) privacy is it problematic? 

In the event that it is problematic, then would it also be a problem for men to wear women’s slippers if it is just inside the house? 

Answer: 

There is no difference between being in public or private. AK 

According to Ihtiyat Wajib, if the clothing is considered as specific (for one sex) , then it is not permitted. AK 

In privacy, it’s being haram is an area of question. B 

1. In privacy, the condition of it being haram is not known. G 

There is no problem. G 

157 – Rule: According to Ihtiyat Wajib, it is haram to wear specific clothing, whether it is in privacy and there is no one else to see the person, or it is in public. Also, it does not make a difference in it being haram if the one who sees the person wearing the clothing is a man or woman, a Mahram 

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or a non-Mahram. AK 

In privacy, it’s being haram is an area of question. B 

In the event that there is no one to see the person (in privacy) , the condition of it being haram is not known. G 

158 – Rule: It is not a problem to wear non-specific clothing, for example that clothing which the common people would regard as not being specific to men or women (such as pants, certain types of shirts, etc…). BGKLMST 

Note: Just by a clothing being labeled “for women” or “for men”, does not make that clothing specific, rather, the usage of the clothing being only for men or women makes clothing that is specific (to that sex). As an example, the wearing of slippers in the house that the common people acknowledge to be worn by both men and women is not a problem, and thus either one of them can wear those slippers, even if they are referred to as women’s slippers or men’s slippers. However, if there is a pair of slippers that the common people acknowledge as only for women (such as slippers that were asked about in the previous question) , then it is not allowed for men to wear them, even if it is only for a moment (such as to get something from the kitchen). 

159 – Rule: It is not allowed, according to Ihtiyat Wajib, to wear specific clothing no matter what the reason is – whether it is for simply trying it on, playing or acting in the theatre,

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[1]: Please note that the term Libas al-Shuhrah has been translated here as Notorious Clothing for lack of a better term in English. Please refer to the list of definitions at the end of this book for a detailed explanation.