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Why Do We Shia Have Muta


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#1 AFGunz

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Posted 12 July 2011 - 11:32 AM

Salaam brothers and sisters,

don't delete my topic

i have a question and im shia and iim against muta.

why do we shias have muta and sunnis don't.

and you can fast in stead of using muta (like you fast in the month ramadan)

can you show some hadith why muta is allowed

sorry for my bad english.

#2 Guest_Monad_*

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Posted 12 July 2011 - 11:36 AM

http://www.al-islam.org/al-serat/muta/

#3 kadhim

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Posted 12 July 2011 - 11:39 AM

why do we shias have muta and sunnis don't.


We're smarter and more in touch with reality.

and you can fast in stead of using muta (like you fast in the month ramadan)


Fasting is not a realistic long term way of life.

Edited by kadhim, 12 July 2011 - 11:39 AM.


#4 AFGunz

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Posted 12 July 2011 - 11:47 AM

show me a shia hadith plz that muta is allowed

#5 macisaac

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Posted 12 July 2011 - 11:50 AM

show me a shia hadith plz that muta is allowed


http://www.tashayyu....s/marriage/muta

#6 JimJam

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Posted 12 July 2011 - 12:31 PM

I hate it when Shias become mental slaves to Sunni culture

#7 Murteza

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Posted 12 July 2011 - 12:47 PM

I hate it when Shias become mental slaves to Sunni culture


I think its quite offensive to throw such offensive remark considering some of us are raised in sunnis atmosphere (including me). Those shias are trying to fit themselves in that society rather than choose themselves to be a slave.

#8 JimJam

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Posted 12 July 2011 - 01:00 PM

^I also live in a Sunni society, but I haven't started opposing Mutah because the majority disapproves. It is one thing to try and fit in, its another thing to start turning against your faith because of peer pressure.

#9 89jghur32

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Posted 13 July 2011 - 02:21 AM

Salaam brothers and sisters,

don't delete my topic

i have a question and im shia and iim against muta.

why do we shias have muta and sunnis don't.

and you can fast in stead of using muta (like you fast in the month ramadan)

can you show some hadith why muta is allowed

sorry for my bad english.


Then you are not Shi`a.

10 - He said: And as-Sadiq عليه السلام said: Not from us is whoever does not believe in our return and does not deem lawful our mut`a.


http://www.tashayyu....fulness-of-muta

As for being raised in Sunni community and trying to fit in, it's one thing to be tolerant of their ethics on certain issues where we differ, but it's another to compromise your Shiism on the pretext of fitting in. Mut`a solves a variety of problems; why don't you go and find out how the Sunnis deal with those problems... with half-baked solutions that rest on faulty judgment and the nullification of other prohibitions. If they had the complete Sunnah, then they wouldn't have to resort to some of the solutions that they do. For example, they'll legalize masturbation in the event that someone cannot "control" themselves from their excessive sexual desire.

Edited by al-Irshad, 13 July 2011 - 02:25 AM.


#10 AFGunz

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Posted 13 July 2011 - 03:08 AM

Then you are not Shi`a.



http://www.tashayyu....fulness-of-muta

As for being raised in Sunni community and trying to fit in, it's one thing to be tolerant of their ethics on certain issues where we differ, but it's another to compromise your Shiism on the pretext of fitting in. Mut`a solves a variety of problems; why don't you go and find out how the Sunnis deal with those problems... with half-baked solutions that rest on faulty judgment and the nullification of other prohibitions. If they had the complete Sunnah, then they wouldn't have to resort to some of the solutions that they do. For example, they'll legalize masturbation in the event that someone cannot "control" themselves from their excessive sexual desire.


tw ok ty for your time i knew that about the masturbation and i knew that sunnis are wrong because i have read that .

#11 Deen

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Posted 14 July 2011 - 09:56 AM

Salam brather jan-e-gul-e-gand :)

There are almost 7 billion people on this earth and the life situation of each are not the same. Permanent marriage is not a solution for each and every person. If out of 7 billion people, temporary marriage applies to 1 person, then it is legitimized, necessary and incumbent. Islam is a very practical religion and Allah ÓÈÍÇäå æÊÚÇáì ensures that through halal means there is a way one can fulfill their desires. Fasting is not a long term solution. For example, for a person who has multiple forms of disability and for them it is not practical to marry permanently because of their disability (whether this disability affects their character, or financially they cant support or fullfil the required responsibilities of a permanent husband) then for such an individual when he cannot marry, fasting for the rest of their life is a very harsh, unrealistic and unpractical solution. Temporary marriage in such a situation is ideal for this individual.

Hence again, if temporary marriage can apply to even 1 person, or 1 situation, then it is certainly necessary, hence Allah providing this alternative means and option of marriage for us humans to apply in various situations of ones life.

Wasalam

#12 Syed_Nadeem_Fiaz

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Posted 18 July 2011 - 01:59 PM

Salam brather jan-e-gul-e-gand :)

There are almost 7 billion people on this earth and the life situation of each are not the same. Permanent marriage is not a solution for each and every person. If out of 7 billion people, temporary marriage applies to 1 person, then it is legitimized, necessary and incumbent. Islam is a very practical religion and Allah ÓÈÍÇäå æÊÚÇáì ensures that through halal means there is a way one can fulfill their desires. Fasting is not a long term solution. For example, for a person who has multiple forms of disability and for them it is not practical to marry permanently because of their disability (whether this disability affects their character, or financially they cant support or fullfil the required responsibilities of a permanent husband) then for such an individual when he cannot marry, fasting for the rest of their life is a very harsh, unrealistic and unpractical solution. Temporary marriage in such a situation is ideal for this individual.

Hence again, if temporary marriage can apply to even 1 person, or 1 situation, then it is certainly necessary, hence Allah providing this alternative means and option of marriage for us humans to apply in various situations of ones life.

Wasalam


asalam o aliakum
brother
here is a chapter taken from the book "To be with the truthful"" written by Allama al tijani al samawi
hope it will help you understand more else its all what you belief in


Al-Mut‘ah (or Temporary Marriage)


It means the mut‘ah marirage (nikàh), or unpermanent marriage, or temporary marriage to a
determined term. It is like the perpetual marriage, as can never be valid but only through a marriage
contract including a consent and corresponding acceptance, when recited by the bride employing the
words: I have married myself to you (zawwajtuka nafsi), with so and so dower, and for so and so period.
Thereat the man says: qabiltu (I have accepted).
For this kind of marriage certain conditions are stated in the fiqhi books of the Imàmiyyah, such as
determining the dower (mahr) and period. It will be valid with any condition agreed by both parties, and
like the prohibition of concluding a marriage contract (temporarily) with female relations (almuharramàt),
due to consanguinity, as in the case of the permanent marriage.
The temporarily married woman should, after expiry of the term (ajal), undergo ‘iddah (waiting
without concluding another marriage contract) for two menstrual courses, and in case of the death of her
husband for four months and ten days.
There is neither inheritance nor maintenance (nafaqah) between the couple married temporarily, that
is neither of

them can inherit the other side after death. But the child born due to temporary marriage has the same
rights granted to the child born due to permanent marriage, in regard of inheritance and maintenance
(nafaqah), beside all other breeding and material rights, and should be acknowledged as the legal child
of his father.
This is mut‘ah with all its conditions and limits, which can certainly never be like fornication, as
claimed by some people.
The Sunnis, like their brethren the Shi’ah, unanimously concur on that the legitimacy of such a
marriage being prescribed by Allah, the Glorified and the Exalted, in the verse 24 of Surat al-Nisà’: “...
And as such of them ye had mut‘ah with them, give them their dowries as a fixed reward; and it shall not
be a sin on you, in whatever ye mutually agree (to vary) after the fixed reward; Verily God is All-
Knowing, All-Wise.” They also concur that the Messenger of Allah (S) has permitted this kind of
marriage, and the Sahàbah exercised it during his lifetime.
But they (the Shi’ah and Sunnah) differ regarding its being abrogated or not. Ahl al-Sunnah believe
in its being abrogated and forbidden after it was halàl (lawful), and that the abrogation was made by the
(Prophetic) Sunnah not by the Qur’àn. Whereas the Shi’ah believe in its being not abrogated, and its
being lawful till the Day of Resurrection.

Hence, the dispute concerns only whether it was abrogated or not, and to review the beliefs of the
two sects so as to elucidate to the dear reader where the truth lies, for being followed without any
fanaticism and prejudice.
Regarding the Shi’ah believing in its not being abrogated, and its being halàl till the Day of
Resurrection, their proof being: It is never confirmed for us that the Messenger of Allah (S) has ever
forbidden it (mut‘ah), and our Imams from the Pure Kindred (‘itrah) believe in its being lawful (halàl).
Had there been any abrogation issued from the Messenger of Allah (S), the first to know it would have
been the Ahl al-Bayt Imams headed by al-’Imàm ‘Ali Úáíå ÇáÓáÇã, as Ahl al-Bayt (household) are better aware
of what is there inside it (the house). But that which is established for us being that it is the 2nd Caliph
‘Umar ibn al-Khattàb who has forbidden it and considered it unlawful (haràm), through exerting his own
opinion as testified by the Sunni ‘ulamà’ themselves. But we can never leave the ahkàm (rules) of Allah
and His Messenger to be ordained by the opinion and ijtihàd of ‘Umar ibn al-Khattàb! This was
altogether the belief held by the Shi’ah regarding the lawfulness of mut‘ah, which is verily an apposite
belief and a sober opinion, since all Muslims are required to follow and adhere to the precepts of Allah
and His Messenger, refusing everyone other than them whatever high his position be, when his ijtihàd
being contradictory to the Qur’anic or Prophetic texts.

Whereas Ahl al-Sunnah believe that the mut‘ah was lawful, a verse was revealed in its regard, and
the Messenger of Allah (S) permitted people to prarctise it, and it was exercised by the Companions, but
it was abrogated afterwards. But they differ concerning who has abrogated it, some saying that the
Messenger of Allah (S) has forbidden it before his death. And some other hold that it was ‘Umar ibn al-
Khattàb who forbade it, claiming that his words being hujjah (authority) in their view, due to the hadith
of the Messenger of Allah (S):
“Adhere to my sunnah and the Sunnah of the rightly-guided successors after me. Hold on to it and
cling on it stubbornly.”
Concerning those believing in its being unlawful due to its being prohibited by ‘Umar ibn al-
Khattab, and that his act being a binding sunnah, we have nothing to do with them, nor any debate, since
their belief is a mere bigotry and affectation. Otherwise, how is it feasible for any Muslim to abandon
and contradict the precepts and sayings of Allah and His Messenger, and adhere to the words of a human
being exerting his opinion, liable to err and be correct, in case his ijtihàd being about a matter regarding
which no text in the Book (Qur’àn) and Sunnah is found. But how would be the case when a text (nass)
is revealed (in the Qur’àn): “And it is not for a believer man or woman to have any choice in their affair
when God and His Apostle have decided a matter, and whoever diso-

beyeth God and His Apostle, indeed he hath strayed off a manifest straying.” (33:36)
Whoever disagrees with me regarding this rule (or principle), is asked to reconsider his information
in respect of the concepts of the Islamic Law, and study the holy Qur’àn and the Prophetic Sunnah.
Because the Qur’àn itself indicated in the above-mentioned verse, beside many other similar Qur’ànic
verses, that whoever not adhering to the Qur’àn and Prophetic Sunnah is verily but a disbeliever and
strayed (misled).
Further, many proofs are found in the noble Prophetic Sunnah, of which we suffice with this hadith
uttered by the Messenger of Allah (S):
“Whatever deemed halàl (lawful) by Muhammad is halàl (for you) till the Day of Resurrection and
his haràm is haràm (unlawful) till the Day of Resurrection”.
So no one is entitled to deem lawful or unlawful regarding any matter on which a text (nass) and rule
is revealed and established by Allah or his Messenger (S).
Due to all that is mentioned, we tell those trying to convince us that the acts and exertions (ijtihàdat)
of the Rightly-guided Caliphs are binding, i.e. we should follow them, we tell them this verse: “Say thou
(unto the people of the Book), Dispute ye with us about God; whereas He is our Lord, and your Lord,
and for us are our deeds and for you are your deeds; to Him (alone) we are (exclusively) loyal?” (2:139)

But those believing in this proof agree with the Shi’ah in their claim, and will be verily a hujjah
against their brethren from among Ahl al-Sunnah.
Our debate is limited only with those claiming that it is the Messenger of Allah (God’s peace and
benediction be upon him and his Progeny) who has prohibited it (mut‘ah), abrogating the Qur’àn by the
hadith.
Such people are confused and non-established in their sayings, with their proof being unsubstantial
and never established on a firm basis, even though the forbiddance (nahy) from it was reported by
Muslim in his Sahih. Because had there been any nahy issued by the Messenger of Allah, it would have
never been neglected by the Sahàbah who practised mut‘ah (temporary marriage) during the era of Abu
Bakr and a part of the era of ‘Umar himself, as reported by Muslim in his Sahih.247
‘Ata’ said: Jàbir ibn ‘Abd Allàh came back from ‘Umrah (short pilgrimage), when we visited him in
his house. Then some of us questioned him about several matters, till referring to the mut‘ah, where he
said: Yes, we practised it during the lifetime of the Messenger of Allah (S) and that of Abu Bakr and
‘Umar.
Had the Messenger of Allah (S) forbidden the mut‘ah, it would have never been permissible for the
Companions to practise it during the reign of Abu Bakr and ‘Umar, as mentioned before. The fact is that
it was not the Messenger of Allah (S) who forbade or deemed it haràm, but the

forbiddance was issued by ‘Umar ibn al-Khattab, as reported in Sahih al-Bukhàri.
— Musaddad said: It is reported by Yahya, from ‘Imran Abu Bakr, from Abu Raja’, from ‘Imran ibn
Husayn, that he said: The verse of mut‘ah is revealed in the Book of Allah, and we exercised it during
the lifetime of the Messenger of Allah (S) with no verse being revealed deeming it unlawful or its being
forbidden (by anyone) till he (S) died. Then a man exerted his opinion, ascribing it to Muhammad, who
is said to be ‘Umar.248
It is made quite clear that the Messenger of Allah (S) has never forbidden it till the end of his life, as
expressed by this Companion who ascribed forbiddance to ‘Umar so expressly and with no any
obscurity, adding that he exerted his opinion in everything, as he desired.
Also Jàbir ibn ‘Abd Allàh al-’Ansari so explicitly says: We used to consummate temporary marriage
(mut‘ah) with (only) a handful of dates and flour during the lifetime of the Messenger of Allah (S), and
era of Abu Bakr, until it was forbidden by ‘Umar in the case of ‘Amr ibn Hurayth.249
No wonder to see some of the Sahàbah were of the opinion of ‘Umar, as previously mentioned
during our discussion about the Thursday Misfortune, when they agreed with him in his saying: The
Messenger of Allah (S) utters obscene language and we suffice with the Book of Allah! So when they
supported him in that critical situa-

tion, implying that much of defamation against the Messenger, how wouldn’t they agree with him in
respect of some of his ijtihàdat? The evidence can be seen in this utterance of one of them: I was with
Jàbir ibn ‘Abd Allàh, when someone entered upon him saying: Ibn ‘Abbàs and Ibn al-Zubayr disagreed
about the two enjoyments (of hajj and marraige). Thereat Jàbir said: We did both of them during the
lifetime of the Messenger of Allah (S), till the time of ‘Umar who forbade us, when we stopped
practising them both.250
Therefore I personally believe that some Companions ascribed prohibition of mut‘ah to the
Messenger of Allah (S), for the sake of justifying the position of ‘Umar ibn al-Khattab, and approving of
his opinion.
Otherwise, how would the Messenger of Allah (S) forbid what is deemed lawful (halàl) in the
Qur’àn, as it is infeasible for us to find any of the Islamic rules that being deemed halàl by Allah, the
Glorified, while being forbidden by His Messenger. Such a claim can never be expressed but only by
that who being obstinate and fanatic. Even when presuming so for argument’s sake that the Messenger
(S) has forbidden it, it was not for al-’Imàm ‘Ali Úáíå ÇáÓáÇã, the nearest in kinship to the Prophet (S) and the
most knowledgeable in the (Islamic) rules, to say:
“Mut’ah is verily a blessing showered from Allah upon His bondmen, and had not been ‘Umar’s
forbiddance no

one would have committed fornication but the wretched.”251
It is to be known that ‘Umar ibn al-Khattab himself has never ascribed the prohibition to the Prophet
(S), but rather he uttered his widely-known proclamation, so outspokenly:
“Two enjoyments were commonly practised during the lifetime of the Messenger of Allah (S), from
which both I forbid and on which I punish: mut‘t al-hajj (pilgrimage) and enjoyment (mut‘ah) with
women.”252
The Musnad of al-’Imàm Ahmad ibn Hanbal is the best evidence proving the presence of great
differences among the Sunnis concerning this issue, as some of them deem it lawful, heeding in this
regard to the Messenger’s precepts, while some others deeming it haràm (unlawful) following the
opinion of ‘Umar ibn al-Khattab. Al-’Imàm Ahmad is reported to have said:
— Ibn ‘Abbàs said: The Prophet (S) practised the Mut‘ah (temporary marriage) once, when ‘Urwah
ibn al-Zubayr said: Mut’ah is forbidden by Abu Bakr and ‘Umar! Thereat Ibn ‘Abbàs said: What is that
uttered by ‘Uryah? (belittlement for ‘Urwah)? He said: He says that mut‘ah was forbidden by Abu Bakr
and ‘Umar. Then Ibn ‘Abbàs said: I am sure that they shall verily perish, and I say: The Prophet said,
while they say: Abu Bakr and ‘Umar forbade.”253

Also in Sahih al-Tirmidhi, it is reported that ‘Abd Allàh ibn ‘Umar was questioned about the hajj
enjoyment. In reply he said: It is halàl. Then the questioner said to him: But your father has forbidden it?
He replied: When my father forbids something practised by the Messenger of Allah (S), what do you
think me to do better: to follow the order of my father or that of the Messenger of Allah (S)? The man
said: Certainly you have to obey the commandment of the Messenger of Allah (S).”254
It is known that Ahl al-Sunnah obeyed ‘Umar regarding the mut‘ah with women, and disobeyed him
regarding mut‘ah of pilgrimage, though forbidding from them both was issued by him, altogether in one
position, as previously referred to.
The most important point in all this discussion and debate, being that the Ahl al-Bayt Imams and
their followers (the Shi’ah) contradicted and negated his (‘Umar’s)claim, considering it (mut‘ah) as halàl
(lawful) till the Day of Resurrection. This belief (held by the Shi’ah) was pursued also by some Sunni
‘ulamà’, of whom I refer to the eminent Tunisian scholar, the leader of the Zaytunah Mosque al-Shaykh
al-Tàhir ibn ‘Ashur (may God’s mercy be upon him). In his famous Tafsir (exegesis) he cited for its
(mut‘ah) lawfulness the verse: “... and as such of them ye had mut‘ah with them (marrying them), give
them their dowries as a fixed reward...”255

True, such should be the ‘ulamà’, free in their creed, never being influenced by any prejudice or
bigotry, and never fearing on the way of Allah the blame of any blamer.
After this brief discussion, no justification or plea is left for Ahl al-Sunnah’s vilification and
defamation against the Shi’ah due to their permitting the marriage of mut‘ah, beside the fact that the
decisive proof and evident argument being on the side of the Shi’ah.
Every Muslim is asked to portray in the mind the words of al-’Imàm ‘Ali Úáíå ÇáÓáÇã that: “Mut’ah is verily
a blessing showered from Allah upon His bondmen. Actually, is there any blessing greater than such one
which quenches a refractory lust that might overwhelm man, male or female, renderring him/her like a
beast of prey.
All Muslims in general, and the youth in particular, have to know that Allah, the Glorified, has
imposed upon the adulterer the punishment of death through pelting stones (rajm), when perpetrated
against the married, males and females. It is not for Allah to forsake His servants with no mercy, while
He being the Creator of them and their instincts, having full knowledge of what can ameliorate them.
And when Allah, the Beneficent and the Merciful, has showered His mercy upon His bondmen through
permitting them to practise mut‘ah, so no one would commit adultery thereafter, but only the
mischievous, exactly like passing the sentence of amputating the thief’s

hand. And in the same way, as long as there being a treasury dedicated exclusively for the destitute and
needy people, no one will steal but only the mishievous.

#13 AFGunz

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Posted 02 August 2011 - 03:58 AM

tyvm



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