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Why Do We Shia Have Muta

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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.

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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

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show me a shia hadith plz that muta is allowed

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I hate it when Shias become mental slaves to Sunni culture

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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.

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^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.

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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.*******.org/hadiths/marriage/muta/lawfulness-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

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Then you are not Shi`a.

http://www.*******.org/hadiths/marriage/muta/lawfulness-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 .

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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 (swt) 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

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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 (swt) 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 (A) 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.

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