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Found 16 results

  1. Nikah Mutah

    I honestly never understood why twelvers make Nikah Mutah. 7 of the eight madhabs forbid it. With only twelvers being the exception. Zaydis also forbid. We have narrations from Ali (r.a) that the Messenger of Allah (s.a.w.s) forbid mutah after Khaybar, now you can argument that Omar (r.a) enforced it as Haram, but you can't make argumentation that Abu Bakr (r.a) didn't do it and only Omar do it if you think that Abu Bakr (r.a) was wrong in a number of issues. Obs - Omar was closer to Ali.
  2. Hi, The guy that I want to marry is shia and we have around ten years of age apart. He is a very good guy, he is religious and we love each other. However, I started being more aware of his past and the fact that he has been with many girls before he met me. It did make me uncomfortable, jealous and a bit angry although I do know that given his age it is understandable that he has a past. He did tell me that he never met the right person and he said that it was mostly flings it did not mean much to him. I do still sometimes think about it and find it unfair that guys can date many girls and still marry a virgin girl, but they would not marry a girl who has been around. I am also a very jealous person and even though I try to control it, I do think and wonder about the things that he has done with other girls and it bothers me. But I hope that my jealousy and anger will be over for good, because I do really love him and he treats me good. Also, even though I wish he was also a virgin so that it is new to both of us, I do know that maybe it is better that he did whatever he did and he is over it and knows what he wants. I would like to know, what people think about marrying a guy who is not virgin and has done muta? If there are any of you who felt the same way?
  3. Salaams, I was reading some forums and i came across this verse from the Quran, 4:24: "And all married women except those whom your right hands possess (this is) Allah's ordinance to you, and lawful for you are (all women) besides those, provided that you seek (them) with your property, taking (them) in marriage not committing fornication. Then as to those whom you profit by, give them their dowries as appointed; and there is no blame on you about what you mutually agree after what is appointed; surely Allah is Knowing, Wise". Im having trouble understanding this verse. 1) can the "right hand possesses" still have a husband while under her master? 2) what happens to the husband? 3) what happens to the children of the woman and her first husband? 4) Also, this verse refers to the marrying of the slaves (right hand), does that mean that if the captive is married she is still halaal for the owner? Please help me understand this verse because if the slave is already married then gets married to the owner, isnt that polygamy and zina? does it make the last marriage void? and taking away the rights of the husband and the slave wife?
  4. in todays trouble world when marriage is very dificultt to marry at a good time. people are vulnerable to fall for sin so i n this time I think the suna of Mutah is good for us to get temp marr and gain some experience of responsibilities. what do u think guys tell me
  5. Salamalekum, I see a lot of people here giving advice to youths, if they are unable to do nikah temporarily or permanent than to do fasting. So i would like to ask those people that are giving such advices to someone to practice fasting in order to control their desires. That have you yourself practice this method, if so for how long. I am not talking about for couple of days, but i want to know if you tried fasting for long periods of time like months and years, until you were able to get married. Therefore, if you have practice this technique, can you please tell me how was your experience and are you still fasting?
  6. Aoa, What is mut'taa? is this true that mut'taa is permissible in shia islam? this is very controversial topic and i have always wanted to discuss it with some, though it is a bit embarrasing, but i just want to know about it's history. this is a question which meakes me speechless in discussions. why is mut'ta allowed in shia'ism? this can lean to prostitution? have this ever been used for prostitution? i dont wanna hurt anyone's feelingS, just discussion.thanks
  7. can married man who live or work in another country and his wife is not with him marry muta behind his wife back ?
  8. I'm a 20 year old girl living in the United states. I've never been married but I am not a virgin. In my younger years I have made mistakes. However, I now want to do things as they are acceptable in Islam. I wanted to ask if muta'a was an option for me considering I'm already not a virgin, is my father's permission needed? I've searched for an answer to this question for a while and have yet to find an answer with proof.
  9. Salam everyone, long time no post :) Enjoy!! ثقافة الجنس | فيلم وثائقي للبالغين
  10. salam can you explain to me the types of mahr and whether it can be paid after or before ? or are there different mahrs where one is paid before and one after ? wassalam
  11. Assalaamu alaikum Please share and promote “The Ultimate Muta marriage documentary” This is an unprecedented documentary revealing many suppressed truths about Muta marriage in Islam, from the Sunni Saheeh sources: we have finally finished this comprehensive research which reveals many suppressed truths about Muta marriage from the sunni perspective. It exposes many shocking evidence and realities, which are kept hidden from the majority of the people. This documentary took a very long time to research and produce. In the process, it required the downloading of more than 8 Giga Bytes of books on PDF and Microsoft Word formats as well as hundreds of hours of work in the research and production process. We are also planning to put all this together as one book along with the 2 or 3 DVDs containing the reference books used in the research. Temporary marriage is an alternative which would potentially solve many problems and prevent fornication and that’s one of the main motives that pushed me to undertake this project. It could affect the life of millions of people in both the current and the future generations to come. In order for this to happen, everybody who witnesses these truths is responsible for sharing them and helping spread the truth as the current media is overwhelmed by disinformation about this subject and the word of truth is hardly heard. If you are against the disinformation, do your part to combat falsehood by spreading the truth because the prophet has said : “the purifying of knowledge is teaching it”. Share on your facebook and groups and whatever means you have. I also give permission to re-upload on your own youtube channels if you want to do so, just acknowledge our channel so the viewers can visit and join our forum, ask questions or ask us for the book or DVDs in the future. Topics covered the documentary comprehensively covers the following topics: Index: (1) Muta in the Quran & definitions & background information (2) Who prohibited the two Mutas (2B) Umar's Famous Sermon forbidding the two Mutas (3) Who prohibited the Muta of Hajj (4) Companions who allowed Muta marriage (5) Companions who did Muta marriage (5B) Asmaa The daughter of Abubakr did Muta Marriage (6) Refuting the claims of the prohibition of Muta (6A) Muta Marriage was allowed by the Quraan verse 4:24 (6B) Refuting claims of quranic abrogation of verse 4:24. (6C) Refuting claims of hadeeths abrogating Muta marriage (7) Distortion and tampering of the hadeeths of Muta (8) Sunni invented temporary marriages Misyar Misfar etc & reasons for Muta (8A) Wisdom behind Muta and harms caused by banning it (8B) Sunni invented temporary marriages (8C) Different possible applications of Muta Marriage (9) Common misconceptions about Muta & how to perform Muta marriage (9A) Common misconceptions about Muta (9B) Muta is not Zina according to the Sunni schools of thought (9C) Instructions on how to perform Muta marriage contract Playlist for the full documentary with all the different parts (1 to 9): http://www.youtube.com/watch?v=T_AgagUN7eU&list=PLt7QQKiGYumf-o9deUPDcPRwizAhd47nq&index=1
  12. Dear sisters and brothers, I read many posts about muta but they are all about intercourse. I have met a girl and I want to enter in a muta marriage with her, but not for sex. As she is not mahram to me at this moment and I want to hold her hands and kiss her in halaal. Does she need her father's permission for this? We don't want to have intercourse, but only that I can touch her in halaal. Thank you in advance brothers and sisters. Kind regards
  13. http://www.al-islam.org/shiism/17.htm Visiting the Shrines of the Prophets and Imams Touching or kissing the shrines of the Prophet and the imams does not imply shirk, nor does it associate that particular person with Allah, because Allah has the ultimate sovereignty in this universe, and Muslims submit to, worship, and seek help only from Him. Visiting the shrines is merely a gesture of respect. If the Prophet or the imams were alive then out of admiration people would shake their hands or kiss them. Since they are dead and people know that their shrines contain their sacred bodies, and perhaps their souls, then touching or kissing their shrines is a way of renewing allegiance and loyalty to these leaders. People are well aware of the fact that such shrines are made of ordinary material and the worshippers know that it has no power of benefit or harm; nevertheless, the respect and tribute is for what the shrines represent—the souls of these great personalities. Besides, being present within the precincts of the sacred shrines gives the worshipper a sense of being in a sacred and holy place. The Noble Quran teaches that when Prophet Yaqub cried over the separation of his son, Yusuf he lost his eye sight. Years later, Yusuf sent his shirt with one of his brothers and told him to put it on the face of his father so that he would regain his sight. The Quran says: Go with this shirt of mine and cast it over the face of my father. He will become seeing. And bring to me all your family. And when the caravan departed (Egypt), their father (who was in Palestine) said, “I do indeed sense the smell of Yusuf, if only you think me not sane.” They (his family) said, “Certainly you are in your old error.” Then when the bearer of glad tidings arrived, he cast it (the shirt of Yusuf) over his face, and he became seeing. He said, “Did I not say to you that I know from Allah that which you know not?”[271] Although Yusuf's shirt was made of regular cotton material, which most of the people wore at that time, Allah made it bear His blessings because it touched the body of Yusuf. Thus with Allah's permission and authority, this shirt, when it was put on his face, enabled Yaqub to see. If touching the shrine of the Prophet or Imam Ali or Imam Husayn is shirk (because these shrines are made from iron) then why do millions of Muslims touch the stones of the Holy Ka'bah? Were these stones brought from Paradise or were they ordinary stones used from the land of Hijaz? All Muslims agree that the Prophet kissed al-Hajar al-Aswad, the Black Stone on the Ka'bah, whereas he certainly did not go around kissing the stones in the alleyways and streets of Makkah, even though they may have been more alluring than the Black Stone. Today, in most countries, both Muslim and non-Muslim, the flag of a nation is so sacred that soldiers, even civilians kiss it and put it on their faces. Does that mean they are worshipping a piece of cloth? Certainly not! The moral behind these examples is that they are glorifying the ideas behind the stones or the shrines or the flags, and these are the principles and etiquette which were carried by the great leaders and countries. Imam al-Bukhari narrates that whenever the Prophet did the ablution (wudhu'), the Muslims used to gather and collect the remaining water and pour it over their faces for blessings.[272] He also narrates that even the sweat of the Prophet was collected, in the following incident, “Um Salamah was putting some cloth under the Apostle of Allah when he slept. There was a lot of perspiration from his body. She brought a bottle and began to pour the sweat in that. When the Apostle of Allah woke up he said, 'Um Salamah, what is this?' She said, 'That is your sweat which we mix in our perfumes, and they become the most fragrant perfumes.'”[273] --------------------------------- Lamentation and Mourning the Tragedies of the Prophet and His Family In general, the Noble Quran praises the act of crying and those who cry for a rightful cause. The Noble Quran describes many of the prophets and their followers by saying, “When the verses of the Most Gracious were recited unto them, they fell down prostrating and weeping.”[276] Similarly, it also describes certain believers as follows, “And they say, 'Glory be to our Lord. Truly, the promise of our Lord must be fulfilled,' and they fall down upon their faces weeping, and it adds to their humility.”[277] The prophet has been narrated to have cried over the deaths of several members of his family, such as his son Ibrahim, Imam al-Bukhari narrates: The Messenger of Allah said, “A child was born unto me this night, and I named him after my father, Ibrahim.” He then sent him to Um Sayf, the wife of the blacksmith, Abu Sayf. He (the Prophet) went to him, and I followed him until we reached Abu Sayf who was blowing fire with the help of bellows, and the house was filled with smoke. I hastened my step and went ahead of the Messenger of Allah and said, “Abu Sayf, stop it, as here comes the Messenger of Allah.” He stopped, and the Apostle of Allah called for the child. He embraced him and said what Allah had desired. I saw that the boy breathed his last in the presence of the Messenger of Allah. The eyes of the Messenger of Allah shed tears, and he said, “Ibrahim, our eyes shed tears, and our hearts are filled with grief, but we do not say anything except that by which Allah is pleased. O Ibrahim, we grieve over you.”[278] The Prophet is also narrated to have wept for his uncle Hamzah: When the Prophet returned from the Battle of Uhud and witnessed the women of Ansar weeping for their martyred husbands, he stood up and said, “But nobody is weeping for my uncle Hamzah,” so the women understood that the Prophet desired people to weep for his uncle, and that is what they did. The crying for all the others ceased, except the crying for Hamzah.[279] For his cousin Ja'far ibn Abi Talib[280] and his grandson Imam Husayn: Lady 'A'ishah narrates that when Husayn was a child, he came into the presence of the Prophet and sat on his lap, and Jibrail descended and told the Prophet that some of his nation would kill him (Husayn) and brought him a sample of the soil of Karbala, and said that the land was called al-Taff. When Jibrail left, the Prophet went out to his companions with the soil in his hand, and there were Abu Bakr, 'Umar, Ali, and Hudayfah while he was weeping. They asked him why he was weeping. He said, “Jibrail has informed me that my son Husayn will be killed in the land of al-Taff,” and he brought me this soil from there and informed me that his final resting place will be there.[281] Weeping for Imam Husayn is considered seeking nearness to Allah, because the tragedy of Imam Husayn is inextricably bound to the great sacrifice he endured for the sake of Allah. The Prophet, who knew the fate of his grandson, cried at his birth, cried when he was a child playing, and cried at his last moment before he died. It is a natural act for people to show sympathy and affection towards those whom they love when they are stricken by grief and calamity. The Noble Quran says, “Say (O Muhammad): 'I do not ask any reward from you for this (preaching the message) but love for my relatives.”15 The Messenger of Allah explicitly told the Muslims that this verse refers to his Ahlul Bayt—Ali, Lady Fatima, Hassan, and Husayn (for further information, see section on “Ahlul Bayt”). Thus, it is incumbent upon the Muslims to show love and sympathy for these individuals and the trials that they endured for the sake of Allah and to safeguard the religion of Islam. None of the Ahlul Bayt died a natural death; all of them were either poisoned or killed by the sword in their struggle to defend Islam. None can fail to feel sorrow and pain for their tragedies. How can someone hear about the tragedy of 'Ashura, when Imam Husayn sacrificed 72 members of his family and companions for the sake of Allah, and was killed in such a tragic manner. The tragedy continued, when the women of his household—the family of the Messenger of Allah—were taken captive and dragged from city to city, accompanying the severed heads of Imam Husayn, his relatives and companions; how then can a person not cry? Even those who are not Muslim shed tears when hearing this story. If Muslims will cry over their own relatives, then how can they not cry over the family of the Prophet of Allah? Imam Husayn was not killed to be cried for; he gave his life to save the message of Islam and was martyred to fight tyranny and corruption. But the tears and sadness for Imam Husayn brings about a solemn pledge to follow in the footsteps of the Prophet and his family. Showing sympathy about the tragedy of Imam Husayn and others from the Ahlul Bayt is neither an innovation nor is it a bid`ah. It must be noted that following the path of Imam Husayn is more important in the school of Ahlul Bayt, than merely crying for him. - ------------------------------------------------------------------------------------------ Temporary Marriage (Mut‘ah) Discussing the legality of temporary marriage should not in any way be perceived as encouraging youths to engage in such a practice. Permanent marriage is the norm which is recommended and encouraged in the Noble Quran and in the traditions of the Prophet and his Ahlul Bayt. Temporary marriage is the exception and should be used as a last resort whenever permanent marriage cannot be afforded or things become extremely difficult to bear (for one who can not get married). This section does not intend to discuss the advantages and disadvantages of such a marriage; but rather, to address its Islamic legality with respect to the Noble Quran and the traditions of the Prophet. Marriage in Islam is a sacred institution, a commitment, and a pledge by two individuals to respect and uphold each other's will, dignity, honor, and aspirations. Marriage is of two types: permanent and temporary. Both share the same rules and restrictions and both need a prescribed form of proposal and acceptance, and marriage—even the permanent one—is open to conditions and restrictions. If the marriage is not confined to a period of time, then it would be considered as a permanent one, and if it is conditioned by a period of time, then it is a temporary one. While disagreeing on the matter of temporary marriage, the scholars of other schools of thought agree that if a man intends to marry a lady for a short period of time without telling her that he will be divorcing her after a period of time and hides his intentions then the marriage is still valid. In such a case, temporary marriage seems more logical since the couple can actually agree on the terms and conditions beforehand with full honesty. In essence, temporary marriage is a 'normal marriage' with a mutual agreement that is conditioned by a period of time. The conditions for this marriage include the following: a proposal and acceptance, a dowry for the woman, both parties have to consent and both have the freedom to accept or decline, both have to be sane, and a virgin woman must have her father's or guardian's approval. However, in temporary marriage, there is no obligation for sustenance or inheritance unless it is stated and conditioned in the marriage contract. Regarding this practice, the Noble Quran says, “So with those whom you have engaged in mut'ah (temporary marriage), give them their dowries as prescribed.”[290] In the tradition of the Prophet, scores of hadiths state the permissibility of temporary marriage. Imam al-Bukhari narrates, “There came to us the declarer of Allah's Messenger and said, 'Allah's Messenger has granted you permission to have temporary marriage,'—that is mut'ah with women.”[291] He also narrates: We were on an expedition with Allah's Messenger and we had no women with us. We said, 'should we not have ourselves castrated?' He (the Prophet) forbade us to do so. He then granted us permission to contract temporary marriage for a stipulated period giving the women garments; and 'Abdullah then recited this verse, “O you who believe, do not make unlawful the good things that Allah has made lawful for you, and do not transgress. Allah does not like the transgressors.”[292] Imam al-Bukhari also narrates: “We went out with Allah's Messenger on the expedition to Banu al-Mustaliq. We were suffering from the absence of our wives, so we decided to have temporary marriage with women but by observing 'azl (outside ejaculation). But we said, 'We are doing an act whereas Allah's Messenger is amongst us - why not ask him?' So we asked Allah's Messenger and he said, 'It does not matter if you do not do it, for every soul that is to be born up to the Day of Resurrection will definitely be born (and nothing can prevent this from occurring).'”[293] Imam Muslim also narrates instances of temporary marriage being done at the time of the Prophet[294] and gives clear reference that temporary marriage was lawful during the Prophet's time, the time of the first caliph Abu Bakr, and during part of the time of the second caliph—who was the one who prohibited it. Even after that time, it was still accepted by some Sunni scholars, such as al-Qurtubi who considered it as a lawful form of marriage and that it had been agreed upon by the predecessors and the successors (the salaf and the khalaf).[295] The leaders of the Ahlul Bayt argue that according to the Noble Quran no one has the authority to make any act lawful or unlawful by his own desire. If there were an interest in banning temporary marriage then Allah, the All-Knowing would have done so through His Prophet.
  14. Assalamu Alaykum, I am married for last 4 years but my wife does not full-fill my conjugal Rights (most of the times). Because of this I sometime fall in Sins (may Allah SWT forgives me). I am sure if my wife has the right attitude towards me I can protect myself from Sins. I discussed the same several times with her but this never worked out. I am even thinking to divorce my wife. I cannot currently divorce her until 2 years (or 7 Years recommended based on precaution) because of my new born child. I have tried my best to make good relation with my wife as I always care and respect her. It works some time but when it comes to sex I have no rights and if I insist she usually insults and makes me feel guilty as I have done something wrong. It makes it worse and now I have stopped asking for sex and we haven’t done it for months. I have not discussed this with anybody except my wife but the only solution to this I can see is second marriage that I can easily afford (financially) to protect myself from sins. My main concern is what is obligatory/wajib on me to deal with this situation. If I Can prevent myself is prevention now Wajib on me? This is getting very serious for me now by thinking if I die in this situation (with sins and without protecting myself). I cannot imagine living such life till my death. In our family second marriage is not considered with respect either but I don’t want to care about people as I know I am responsible of my actions alone. I dont know how to deal with my disobedient wife or to this situation. I would greatly appreciate your suggestions. Please advise, Wassalamu Alaykum,
  15. Salamun Alayk, I have came across the following on ShiaChat in another thread. Someone posted it in Persian or Arabic (the link to the reference site didn't work) and translated it as following. Question: Can I do Mutah with a Virgin who has no objection to it, but we don’t tell her father because there is a fear that he will (or might) not give permission. What is our obligation? Answer: So, if the girl is Rashida means she can distinguish (or differentiate) between good and bad (evil) there’s no problem to it and father’s permission is not a condition. I just to ensure if this is authentic? Any brothers who have cross-checked this?
  16. (salam) Muta is halal, alhamdulillah. But we have hadith (as below) that discourages this practices? Doing Muta with a Muslim woman reference (http://www.*******.org) There is a note attached to this hadith How would you rate this hadith? And Shaykh Tusi views?
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