As explained above, a woman contracted in temporary marriage is either considered a “wife”, in which case she is one of the four wives and is entitled to their rights and duties, or she is not considered a “wife”, in which case it is not permissible to touch her; because Allah Almighty has explicitly said in His Book: ﴿وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ ۝ إِلَّا عَلَى أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ ۝ فَمَنِ ابْتَغَى وَرَاءَ ذَلِكَ فَأُولَئِكَ هُمُ الْعَادُونَ﴾[1]; “And those who guard their private parts, except from their wives or those (bondwomen) in their possession, for they are free from blame. So whoever seeks beyond that, they are transgressors,” while a woman contracted in temporary marriage is not a bondwoman. Therefore, if she is not one of the wives either, then she is inevitably from ﴿وَرَاءَ ذَلِكَ﴾; “beyond that,” which is forbidden to seek based on the Book of Allah.

Yes, it may be said that a woman contracted in temporary marriage is considered one of the “wives”, but what comes to mind from the term “wives” in the Book of Allah is a woman contracted in permanent marriage, and for this reason, it is not proven that a woman contracted in temporary marriage has all their rights and duties, and therefore, a specific reason is needed to prove each one of them for her. However, this statement is against the rule; because the diversion of mind to women contracted in permanent marriage when hearing the term “wives” is only due to the dominance of their existence or the confirmation of the description in them, and that is a primitive diversion and does not harm the generality of the term. Therefore, the rule is that a woman contracted in temporary marriage has all their rights and duties, except for what is excluded due to a reason from the Book of Allah or a legitimate agreement between the spouses.

Based on this, a woman contracted in temporary marriage is undoubtedly one of the four wives; because Allah has not excluded her from them, but rather He has explicitly said: ﴿فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ مَثْنَى وَثُلَاثَ وَرُبَاعَ ۖ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ۚ ذَلِكَ أَدْنَى أَلَّا تَعُولُوا﴾[2]; “Then marry women who seem good to you, two, three, and four, and if you fear that you will not do justice (between them), then only one or those (bondwomen) in your possession. That is more likely to keep you from committing an injustice,” and said: ﴿وَمَنْ لَمْ يَسْتَطِعْ مِنْكُمْ طَوْلًا أَنْ يَنْكِحَ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ فَمِنْ مَا مَلَكَتْ أَيْمَانُكُمْ مِنْ فَتَيَاتِكُمُ الْمُؤْمِنَاتِ﴾[3]; “And whoever of you cannot afford to marry free believing women, then (he shall marry) those of your believing bondwomen in your possession,” and this explicitly states that marriage is not permissible except to four free women or to bondwomen, and there is no third case. Therefore, a woman contracted in temporary marriage is either one of the four free women or one of the bondwomen, while she is clearly not one of the bondwomen; because she is a free woman and has entered into marriage through a marriage contract. Therefore, it is not possible to join her with bondwomen even by citing the narrations from the Ahl al-Bayt that read: «هُنَّ بِمَنْزِلَةِ الْإِمَاءِ»[4]; “They are of the same status as bondwomen”; because they are ahad reports and contradict the principle and what is apparent, but rather they contradict the Book of Allah and conflict with the narrations from the Ahl al-Bayt that read: «هِيَ مِنَ الْأَرْبَعِ»[5]; “She is of the same status as the four women.”

As a result, it is not permissible to have more than four wives, whether they are permanent or temporary, and this is a view in agreement with precaution and held by Allamah Mansoor Hashemi Khorasani ; as one of our companions informed us, he said:

«سَأَلْتُ الْمَنْصُورَ عَنِ الْمُتْعَةِ، أَهِيَ مِنَ الْأَرْبَعِ؟ قَالَ: نَعَمْ، قُلْتُ: إِنَّهُمْ يَقُولُونَ لَيْسَتْ مِنَ الْأَرْبَعِ، وَلَا مِنَ السَّبْعِينَ! قَالَ: مَنْ لَا يُغْنِيهِ الْأَرْبَعُ فَلَا يُغْنِيهِ السَّبْعُونَ»[6]; “I asked Mansoor about temporary marriage, ‘Is it one of the four?’ He said: ‘Yes.’ I said: ‘They say it is not one of the four, nor of the seventy!’ He said: ‘One whom the four do not suffice, seventy do not suffice him either!’”

Please note the following points:

1. A woman is not allowed to divorce her husband in temporary marriage before the agreed-upon term expires, except by mutual consent; because temporary marriage is a contract, and Allah Almighty has said: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا أَوْفُوا بِالْعُقُودِ﴾[1]; “O you who believed! Fulfill the contracts.”

2. The spouses in temporary marriage divorce each other with the expiration of its term; because this is the requirement of it being temporary. However, does divorce occur in it? As for after the expiration of its term, no; because divorce means releasing the wife from the bond of marriage, while there is no marriage left after the expiration of its term so that it would be possible to release the wife from its bond. As for before the expiration of its term, yes; because releasing the wife from the bond of marriage is possible in this case if the husband gives up the remaining term for the wife with an explicit statement. Therefore, divorce occurs in temporary marriage before the expiration of its term; because its occurrence in it before the expiration of its term is possible and included in the generalities and absolute indications of the Quran and the Sunnah regarding the divorce of the wife; considering that the wife in temporary marriage does not differ from the wife in permanent marriage in terms of being a wife, as we have explained, and therefore, her divorce occurs whenever possible. Rather, it can be said, “The validity of a person’s marriage implies the validity of her divorce,” except in cases where her divorce is considered as achieving what is already achieved; such as li‘an between the spouses or the apostasy of one of them, which is religiously sufficient for their divorce. Yes, it has been claimed that those who say temporary marriage is permissible have a consensus that divorce does not occur in it, and in the view of some individuals such as Sharif al-Murtada[2], this is sufficient evidence that divorce does not occur in it. However, in the view of Allamah Mansoor Hashemi Khorasani[3], consensus does not lead to knowledge; because it is based on incomplete induction, which leads to nothing but conjecture, ﴿وَإِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا﴾[4]; “while conjecture is not sufficient for (proving) the truth,” and therefore, it cannot specify the generalities and absolute indications of the Quran and the Sunnah. In other words, temporary marriage is marriage, not fornication, and therefore, all the rulings of marriage apply to it, except for what is excluded by definite evidence, while there is no evidence to suggest that divorce does not occur in it, except for the alleged consensus on that, which is not definite as it is based on incomplete induction. Therefore, the correct view is that divorce occurs in temporary marriage before the expiration of its term; as one of our companions informed us, he said:

«سَمِعْتُ الْمَنْصُورَ يَقُولُ: فِي الْمُتْعَةِ طَلَاقٌ مَا لَمْ يَنْقَضِ الْأَجَلُ، فَإِذَا انْقَضَى الْأَجَلُ فَفُرْقَةٌ بِغَيْرِ طَلَاقٍ»[5]; “I heard Mansoor say: ‘There is divorce in temporary marriage as long as its term does not expire, so when its term expires, the separation is without divorce.’”

Based on this, if a man wants to divorce his temporary wife before the expiration of the term, he must divorce her in a valid way, which is to divorce her while she is in a state of purity in which no sexual intercourse has occurred, with the presence of two just witnesses. If it were not for these boundaries and rulings, temporary marriage and fornication would be the same. In addition to the possibility of divorce in temporary marriage, khul‘ is also possible in it, in this way that the wife gives up some or all of her marriage portion or other wealth due to her dislike of her husband on the condition that he divorces her. Therefore, if the wife in temporary marriage dislikes her husband, she can persuade him to divorce her before the expiration of its term by spending wealth; as Allah Almighty has said: ﴿وَلَا يَحِلُّ لَكُمْ أَنْ تَأْخُذُوا مِمَّا آتَيْتُمُوهُنَّ شَيْئًا إِلَّا أَنْ يَخَافَا أَلَّا يُقِيمَا حُدُودَ اللَّهِ ۖ فَإِنْ خِفْتُمْ أَلَّا يُقِيمَا حُدُودَ اللَّهِ فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ ۗ تِلْكَ حُدُودُ اللَّهِ فَلَا تَعْتَدُوهَا ۚ وَمَنْ يَتَعَدَّ حُدُودَ اللَّهِ فَأُولَئِكَ هُمُ الظَّالِمُونَ﴾[6]; “And it is not lawful for you to take any part of what you have given the wives unless they (the wife and the husband) fear that they will not keep within the limits of Allah. So if you fear that they will not keep within the limits of Allah, there is no blame on either of them if the wife gives something as ransom (for the husband to divorce her). These are the limits of Allah, so do not transgress them, and whoever transgresses the limits of Allah, they are indeed the wrongdoers.”

3. Iddah, meaning waiting period, of divorce in temporary marriage before the expiration of its term is the same as iddah for divorce in permanent marriage; because the verse that states ﴿وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ﴾[7]; “And divorced women must wait for three menstrual periods,” is general and includes both types of marriage, and iddah of divorce for a woman who does not menstruate in it is three months; because the verse that states ﴿وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ مِنْ نِسَائِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَاثَةُ أَشْهُرٍ وَاللَّائِي لَمْ يَحِضْنَ﴾[8]; “As for those of your women who have despaired of menstruation, if you doubt, their waiting period is three months, and those who have not menstruated,” is general and includes both types of marriage, and iddah of divorce for pregnant women in it is the delivery; because the verse that states ﴿وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ﴾[9]; “As for the pregnant women, their waiting period is until they deliver their burden,”is general and includes both types of marriage, and iddah of divorce for a woman whose husband has died in it is four months and ten days; because the verse that states ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا﴾[10]; “As for men of you who die and leave wives behind, their wives must wait for four months and ten days,”is general and includes both types of marriage. However, iddah of separation in it with the expiration of its term is a matter of consideration. The well-known have considered it to be iddah of a bondwoman, which is two menstrual periods; because separation in it with the expiration of its term is not considered a divorce so that the wife would fall under the statement of Allah Almighty about iddah of divorce, while even though she does not fall under it, she is not a bondwoman either so that she would fall under the ruling of bondwomen, and comparing her with a bondwoman is a false analogy. Therefore, there is no religious reason to consider defined iddah for her; because Allah Almighty has only determined iddah of divorce and iddah of death and has not determined iddah of separation with the expiration of the term. Yes, He has forbidden resembling sinners, where He has said: ﴿وَلَا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنْسَاهُمْ أَنْفُسَهُمْ ۚ أُولَئِكَ هُمُ الْفَاسِقُونَ﴾[11]; “And do not be like those who forgot Allah, so He made them forget themselves. They are the sinners,” and there is no doubt that a woman’s not observing iddah of separation with the expiration of the term makes her similar to an adulteress, who is among the sinners. In addition, the intellect indicates the necessity of establishing that there is no pregnancy, in a way that is considered valid according to Sharia, which is menstruation. Therefore, iddah of separation with the expiration of the term is one menstrual period so that through it, the separation differs from the act of an adulteress, and religious knowledge of non-pregnancy is obtained. However, it is more prudent to observe two menstrual periods to be further away from resembling an adulteress; as one of our companions informed us, he said:

«سَأَلْتُ الْمَنْصُورَ عَنْ عِدَّةِ الْمُتَمَتَّعِ بِهَا، فَقَالَ: حَيْضَةٌ تَسْتَبْرِئُ بِهَا رَحِمَهَا، وَالْأَفْضَلُ أَنْ تَعْتَدَّ بِحَيْضَتَيْنِ، لِكَيْلَا تُشْبِهَ الزَّانِيَةَ»[12]; “I asked Mansoor about iddah of a woman contracted in temporary marriage. So he said: ‘One menstrual period with which she establishes that there is no pregnancy, and it is better for her to wait for two menstrual periods so that she does not resemble an adulteress.’”

This is an abhorrent and hideous act that the Imams of the Ahl al-Bayt have forbidden; as it has been narrated from Ahmad ibn Muhammad ibn Abi Nasr that he said: «سَأَلْتُ أَبَا الْحَسَنِ عَلَيْهِ السَّلَامُ عَنِ الرَّجُلِ يَتَزَوَّجُ الْمَرْأَةَ مُتْعَةً، أَيَحِلُّ لَهُ أَنْ يَتَزَوَّجَ ابْنَتَهَا؟ قَالَ: لَا»[1]; “I asked Abu al-Hasan (Ali ibn Musa al-Rida) about a man who temporarily marries a woman, is it lawful for him to marry her daughter? He said: ‘No,’” and from Muhammad ibn Muslim that he said: «سَأَلْتُهُ عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً، فَنَظَرَ إِلَى رَأْسِهَا وَإِلَى بَعْضِ جَسَدِهَا، أَيَتَزَوَّجُ ابْنَتَهَا؟ فَقَالَ: لَا، إِذَا رَأَى مِنْهَا مَا يَحْرُمُ عَلَى غَيْرِهِ فَلَيْسَ لَهُ أَنْ يَتَزَوَّجُ ابْنَتَهَا»[2]; “I asked him (i.e., Muhammad ibn Ali ibn al-Husain or Ja‘far ibn Muhammad ) about a man who marries a woman, then he looks at her hair and body, can he marry her daughter? He said: ‘No, if he sees something from her that is forbidden for others, he cannot marry her daughter,’” and from Abu Rabi‘ that he said: «سُئِلَ أَبُو عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً، فَمَكَثَ أَيَّامًا مَعَهَا، وَلَا يَسْتَطِيعُ أَنْ يُجَامِعَهَا غَيْرَ أَنَّهُ قَدْ رَأَى مِنْهَا مَا يَحْرُمُ عَلَى غَيْرِهِ، ثُمَّ يُطَلِّقُهَا، أَيَصْلُحُ لَهُ أَنْ يَتَزَوَّجَ ابْنَتَهَا؟ فَقَالَ: أَيَصْلُحُ لَهُ وَقَدْ رَأَى مِنْ أُمِّهَا مَا قَدْ رَأَى؟!»[3]; “Ja‘far ibn Muhammad was asked about a man who married a woman and spent a few days with her, but he could not have sexual intercourse with her and only saw from her something that is not lawful for others, then he divorced her, can he marry her daughter? He said: ‘How can he do so, when he saw what he saw from her mother?!’”

In addition, engagement of a man in temporary marriage to the extent that he goes from one woman to another is not appropriate and speaks of the weakness of his piety; as it has been narrated from the Messenger of Allah that he said: «إِنَّ اللَّهَ لَا يُحِبُّ الذَّوَّاقِينَ وَلَا الذَّوَّاقَاتِ»[4]; “Allah does not like male tasters and female tasters (in marriage and sexual activities).” Rather, getting married temporarily without the need for it is considered an abhorrent act and is done only by people of heedlessness and sin; as it has been narrated from Ja‘far ibn Muhammad that he said: «لَا تُدَنِّسْ نَفْسَكَ بِهَا»[5]; “Do not pollute yourself with it,” and said: «دَعُوهَا، أَمَا يَسْتَحْيِي أَحَدُكُمْ أَنْ يُرَى فِي مَوْضِعِ الْعَوْرَةِ، فَيُحْمَلَ ذَلِكَ عَلَى صَالِحِي إِخْوَانِهِ وَأَصْحَابِهِ؟!»[6]; “Abandon it. Is one of you not ashamed to be seen with a woman and then cause infamy for his righteous brothers and friends?!” and said: «مَا تَفْعَلُهَا عِنْدَنَا إِلَّا الْفَوَاجِرُ»[7]; “In our community, none but adulteresses do that,” and it has been narrated from Musa ibn Ja‘far that he said: «مَا أَنْتَ وَذَاكَ؟! وَقَدْ أَغْنَاكَ اللَّهُ عَنْهَا»[8]; “What do you have to do with it when Allah has made you free of need for it?!” and from Ali ibn Musa al-Rida that he said: «هِيَ حَلَالٌ مُبَاحٌ مُطْلَقٌ لِمَنْ لَمْ يُغْنِهِ اللَّهُ بِالتَّزْوِيجِ، فَلْيَسْتَعْفِفْ بِالْمُتْعَةِ»[9]; “It is lawful and permissible for one whom Allah has not made free of need by permanent marriage, so he maintains chastity by means of temporary marriage,” and said: «لَا تُلِحُّوا عَلَى الْمُتْعَةِ، إِنَّمَا عَلَيْكُمْ إِقَامَةُ السُّنَّةِ، فَلَا تَشْتَغِلُوا بِهَا عَنْ فُرُشِكُمْ وَحَرَائِرِكُمْ، فَيَكْفُرْنَ وَيَتَبَرَّيْنَ وَيَدْعِينَ عَلَى الْآمِرِ بِذَلِكَ وَيَلْعَنُونَا»[10]; “Do not insist on temporary marriage. You must only maintain the Sunnah, so do not be distracted from your wives with it to cause them to deny, feel aversion, revile the one who commands it, and curse us.”

We have previously explained that it is not permissible for a virgin girl to get married without the permission of her father, whether the marriage is permanent or temporary; as it has been narrated from the Ahl al-Bayt that they said: «لَا تَزَوَّجُ ذَوَاتُ الْآبَاءِ مِنَ الْأَبْكَارِ إِلَّا بِإِذْنِ آبَائِهِنَّ»[1]; “Virgin women who have their fathers should not get married except with the permission of their fathers,” and said: «الْجَارِيَةُ الْبِكْرُ الَّتِي لَهَا أَبٌ لَا تَتَزَوَّجُ إِلَّا بِإِذْنِ أَبِيهَا»[2]; “A virgin girl who has a father should not get married except with the permission of her father.” The need for his permission is even greater in the case of temporary marriage; because the possibility of fraud in it is more likely and greater; as it has been narrated from the Ahl al-Bayt that they said: «يُكْرَهُ أَنْ يَتَزَوَّجُ الرَّجُلُ الْبِكْرَ مُتْعَةً، لِلْعَيْبِ عَلَى أَهْلِهَا»[3]; “It is detested that a man marries a virgin temporarily; because it is a disgrace to her family,” and said: «الْبِكْرُ لَا تَتَزَوَّجُ مُتْعَةً إِلَّا بِإِذْنِ أَبِيهَا»[4]; “A virgin girl should not get married temporarily except with the permission of her father,” and said: «الْعَذْرَاءُ الَّتِي لَهَا أَبٌ لَا تَتَزَوَّجُ مُتْعَةً إِلَّا بِإِذْنِ أَبِيهَا»[5]; “A virgin girl who has a father should not get married temporarily except with the permission of her father.” This ruling holds true even on condition that there is no penetration; because such a condition does not protect her against fraud, but rather it could be a form of fraud in itself considering the imbalance of enjoyment between her and the man; like that the man satisfies his need through her however he wants, without satisfying her need, and this is the selfsame deception. As for what has been narrated from the Ahl al-Bayt saying: «لَا بَأْسَ بِأَنْ يَتَمَتَّعَ بِالْبِكْرِ مَا لَمْ يُفْضِ إِلَيْهَا»[6]; “There is nothing wrong with a man marrying a virgin girl temporarily as long as he does not go to bed with her,” its intended meaning is that it is not detested to do so with the permission of the father; like that they would say it is forbidden to marry a virgin girl temporarily without the permission of her father and that it is detested to do so with the permission of her father. This is indicated by what Abd al-Malik ibn Amr has narrated; he said: «سَأَلْتُ أَبَا عَبْدِ اللَّهِ -يَعْنِي جَعْفَرَ بْنَ مُحَمَّدٍ الصَّادِقَ- عَلَيْهِ السَّلَامُ عَنِ الْمُتْعَةِ، فَقَالَ: إِنَّ أَمْرَهَا شَدِيدٌ، فَاتَّقُوا الْأَبْكَارَ»[7]; “I asked Abu Abdullah -meaning Ja‘far ibn Muhammad al-Sadiq- about temporary marriage. So he said: ‘Its matter is severe, so avoid virgin girls,’” and by what Abu Bakr al-Hadrami has narrated; he said: «قَالَ أَبُو عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ: يَا أَبَا بَكْرٍ، إِيَّاكُمْ وَالْأَبْكَارَ أَنْ تُزَوِّجُوهُنَّ مُتْعَةً»[8]; “Abu Abdullah said: ‘O Abu Bakr! Beware of marrying virgin girls temporarily,’” and by what Muhallab al-Dallal has narrated from Abu al-Hasan -meaning Ali ibn Musa al-Rida- that he said: «لَا يَكُونُ تَزْوِيجُ مُتْعَةٍ بِبِكْرٍ»[9]; “There should be no temporary marriage to a virgin girl,” unless the man does not go to bed with her. Therefore, if he does not go to bed with her, it is not detested with the permission of her father; because they have said: «لَا بَأْسَ بِأَنْ يَتَمَتَّعَ بِالْبِكْرِ مَا لَمْ يُفْضِ إِلَيْهَا»; “There is nothing wrong with a man marrying a virgin temporarily as long as he does not go to bed with her,” and because they have stated its permissibility with the permission of the father. This is also the view of His Eminence Allamah Mansoor Hashemi Khorasani ; as one of our companions informed us, he said:

«سَأَلْتُ الْمَنْصُورَ عَنْ نِكَاحِ الْبِكْرِ مُتْعَةً، فَقَالَ: إِنْ كَانَ لَهَا أَبٌ مُؤْمِنٌ فَرَضِيَ فَلَا بَأْسَ، قُلْتُ: فَكَيْفَ إِذَا كَانَ لَهَا أَبٌ فَاسِقٌ؟ قَالَ: لَيْسَ لِلدَّيُّوثِ إِذْنٌ -يَعْنِي مَنْ يَأْذَنُ عَلَى مَالٍ- قُلْتُ: إِنَّهُمْ يَقُولُونَ لَا بَأْسَ بِنِكَاحِهَا مُتْعَةً بِغَيْرِ إِذْنِ أَبِيهَا، فَأَعْظَمَ ذَلَكَ، وَقَالَ: كَيْفَ يَجُوزُ ذَلِكَ؟! وَهُوَ غُرُورٌ ظَاهِرٌ، وَإِخْرَاجٌ لَهَا عَنْ سِتْرِهَا، قُلْتُ: وَإِنْ شَرَطَ أَنْ لَا يُوَاقِعَهَا فِي فَرْجِهَا؟ قَالَ: أَنَّى لَهُ ذَلِكَ إِذَا جَلَسَ بَيْنَ رِجْلَيْهَا وَهُوَ شَبِقٌ؟! ثُمَّ قَالَ: كُفُّوا عَنْ بَنَاتِ النَّاسِ، وَلَا تُفْسِدُوهُنَّ عَلَى أَهْلِهِنَّ، أَلَيْسَ لَكُمْ فِي الثَّيِّبَاتِ كِفَايَةٌ؟!»; “I asked Mansoor about temporary marriage to a virgin girl. So he said: ‘If she has a believing father who agrees, then there is nothing wrong (with it).’ I said: ‘What if she has a sinful father?’ He said: ‘A dayyuth has no authority,’ meaning one who allows it for money. I said: ‘They say there is nothing wrong with marrying her temporarily without the permission of her father.’ So he considered it great and said: ‘How can that be permissible?! It is obvious deception and a violation of her privacy.’ I said: ‘What if (the man) stipulates that he will not have sexual intercourse with her through her private parts?’ He said: ‘How can he guarantee that when he sits between her legs while he is lustful?!’ Then he said: ‘Stay away from the daughters of people and do not spoil them for their families. Are previously married women not sufficient for you?!’”

As for what has been narrated from Abu Sa‘id al-Qammaṭ, from the one who narrated it and said: «قُلْتُ لِأَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ: جَارِيَةٌ بِكْرٌ بَيْنَ أَبَوَيْهَا تَدْعُونِي إِلَى نَفْسِهَا سِرًّا مِنْ أَبَوَيْهَا، أَفَأَفْعَلُ ذَلِكَ؟ قَالَ: نَعَمْ، وَاتَّقِ مَوْضِعَ الْفَرْجِ»[10]; “I said to Abu Abdullah : ‘There is a virgin girl who lives with her parents. She calls me to be with her without her parents’ knowledge. Should I do that?’ He said: ‘Yes, but beware of the private parts,’” as well as what has been narrated from Abu Sa‘id, from al-Halabi who said: «سَأَلْتُهُ عَنِ التَّمَتُّعِ مِنَ الْبِكْرِ إِذَا كَانَتْ بَيْنَ أَبَوَيْهَا بِلَا إِذْنِ أَبَوَيْهَا، قَالَ: لَا بَأْسَ مَا لَمْ يَفْتَضَّ مَا هُنَاكَ لِتَعُفَّ بِذَلِكَ»[11]; “I asked him about enjoying a virgin girl who lives with her parents, without their permission. He said: ‘There is nothing wrong with it as long as he does not deflower her through her private parts so that she preserves her chastity,’” they are odd reports narrated by only Musa ibn Umar ibn Yazid, who is unknown. Therefore, no proof is established by them, and the numerous authentic reports mentioned previously shall not be ignored because of them.

As a result, it is not permissible for a virgin girl to engage in temporary marriage without the permission of her father if he is not like a dayyuth who allows it for money; because if he is like that, he does not pay attention to her interests. As for not falling into what is forbidden, it is sufficient for her to avoid non-mahram men; because it is impossible for her to not fall into it if she has a lover whom she dates and associates with. If she does not do so, she has fallen into what is forbidden; like one whom Allah Almighty has mentioned in His Book, where He has said: ﴿وَمِنْهُمْ مَنْ يَقُولُ ائْذَنْ لِي وَلَا تَفْتِنِّي ۚ أَلَا فِي الْفِتْنَةِ سَقَطُوا ۗ وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ﴾[12]; “And among them is one who says: ‘Give me permission and do not draw me into trial!’ Be aware that they have already fallen into trial, and indeed, Hell surrounds disbelievers.” Therefore, it has been narrated from the Messenger of Allah that he said: «لَا يَخْلُوَنَّ رَجُلٌ بِامْرَأَةٍ إِلَّا كَانَ ثَالِثَهُمَا الشَّيْطَانُ»[13]; “No man is alone with a woman except that the third one with them is Satan,” and said: «الْعَيْنَانِ تَزْنِيَانِ، وَالْيَدَانِ تَزْنِيَانِ، وَالرِّجْلَانِ تَزْنِيَانِ، وَاللِّسَانُ يَزْنِي، وَالْفَرْجُ يُصَدِّقُ ذَلِكَ أَوْ يُكَذِّبُهُ»[14]; “The eyes commit fornication, the hands commit fornication, the feet commit fornication, the tongue commits fornication, and the private parts confirm it or deny it.”