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Why Shias do Mutah?

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On 12/14/2017 at 12:05 AM, Zainabzehra said:

Look My Brother, it is not that I hate Shias or something. Although I was brought up in Hardcore Wahabi Surroundings, I respects Shia Sect and Shias. The only thing is that I find somethings in Shia Sect Odd. I may be wrong and I would love to be corrected. The same is the case with Mutah. You cand read in Sahih Muslim that Mutah and Donkey Meat were Considered Haram. And Mola Ali (RaziAllahAnhu) is Narrator of this Hadith. Later Prophet Mohammad (AlaiHisSalam) also told to follow the Caliphs after him.  it is not that I only hate Mutah Practice, I even hate Misiyar Practice and find it disgusting which is performed by Wahabis.

the hadith that narrated from Imam ali (as) is a fabricated hadith 


here we talked about mutah but Donkey meat in shia Islam jurisprudence is Makroh  (abominable)



This fictional hadith and the vision of the Great Sunni scholars

This constructive tradition and the views of the great scholars of the Sunni 
This tradition, with various documents in Sahih Bukhari and Muslim, states that the sanction of temporary marriage has been taken during the Khaybar War; But it must be said that the Sunni scholars and the great scholars of Hadith and Prophet considered this issue as a fatal illusion. 
We now mention some of the explicit words of Sunni scholars in this regard: 
Hafiz Sohaili in this regard says: In the case of the forbidding of eating meat ass, I note that the narration of the owner is from Abu Shahab; Because he narrates in this narrative: Prophet Muhammad (peace be upon him), Prophet Muhammad (peace be upon him) during the Khyber tribe, prohibited temporary marriage and [Edited Out]. 
None of the cheerleaders and narrators of the work have sanctioned temporary marriages during Khaybar's war. Abu'īnī narrated the same hadith from Abūṣāhab, from Abdullah ibn Muhammad, and says: The Prophet (peace be upon him), Prophet Muhammad (PBUH & HP), prohibited eating donkey meat and temporary marriage in the year Khyber. 
The meaning of this hadith, based on the words of Abu'īineh, is that the Prophet (peace be upon him) prohibited temporary marriage after the end of the Khaibar War. Therefore, neither the words of the owner, but the words of Abūṣāhab, have been made; Because a group of Abūṣāhab narrators has quoted the same words as Malik 
Ibn Qayim Joziyeh writes in the chapter of Zad al-Māḍā's book: 
The true point is that the temporary marriage is not in the course of the Khyber war; But in the year of conquering Mecca, it was sanctioned. A group of scholars, referring to the Hadith of Ali ibn Abi Talib (as), who came to Syria Bukhari and Muslim, suspect that the temporary marriage ban has been implemented during the Khaybar War ... 
Ibn Qaim says in another part of his book: 
The correct saying is that the boycott of the temporary marriage took place during the conquest of Mecca; Because the correct Hadiths show that the Muslims performed the blessings during the conquest of Mecca, along with the Prophet (s) of Allah (peace be upon him) and his permission. If the amnesty is enforced on the day of Khyber, it will be necessary for this second copy to be re-casting a ruling; What does not have any history in Islam, and this does not happen in Shari'a. 
And also in the fortress of the Jewish women; No Muslims were present and the permission to marry the people of the book had not yet been issued ... .3 
Ibn Qayim says elsewhere: 
It has been narrated that the Prophet (peace be upon him) in the year of conquering Mecca made a temporary marriage, but it has been narrated in another place that the Prophet (peace be upon him), Prophet Muhammad (SAW), prohibited temporary marriage in the same year. 
In addition to the two narratives mentioned above, the imposition of temporary marriage in the course of Khaybar's war is also controversial by the ulama, but the correct narration is that the ban on temporary marriage in the year of the conquest of Mecca has taken place and during the Khyber war, only the ass is forbidden. .. .4 
Badr al-Din Eini also commented on this hadith. He writes in Magazine: 
Ibn Abdul Barab says: saying the hadith is a ban on temporary marriage during Khaybar's war is wrong. Soheilī says: None of the cheerleaders and narrators of the work affirm the prohibition of temporary marriage during Khaybar's warfare.5 
Shahab al-Din Qastlani also initially narrates the correct verses of Bukhari's narration of this hadith: 
Malik ibn Ismail, narrates from Ibn Ainah that I heard a poison: Hassan ibn Muhammad ibn Ali and his brother Abdullah told me that Ali (as) told Ibn Abbas: The prophet during Khaibar, temporary marriage and meat The [Edited Out] banned. 
Then, in the description of this hadith, he says: 
The phrase "at the time of Khyber" indicates that both issues are sanctioned. In the book of Maghrez around the Khazar Ghazzar, it is stated: 
Prophet Muhammad (peace be upon him) during the Khyber War banned the temporary marriage of women and eating ass; However, Bayhaqi writes in al-Ma'rafa's book: Ibn Einah believed that the Hadith of Ali during the Khaibar movement merely refers to the imposition of an assemblage of meat, rather than a ban on temporary marriage. 
Beyhaghi says: It seems that the purpose of Ibn al-Ain is that the Prophet (peace be upon him) against the Prophet (s) based on the traditions existing after Khaibar's warfare, allowed the temporary marriage to be sanctioned and then again sanctioned. Therefore, Imam Ali (as), in his fortune, argued for a final boycott of temporary marriage in order to put an end to Ibn Abbas. 
Sohaili writes: The prohibition of temporary marriage during the Khyber war is a problem that the creators and narrators of the work do not approve of ... 
Qalta'lani writes in the description of the hadith in the book Maghazi: 
Ibn Abdul Barab says: It is a mistake to say the hadith of the prohibition of temporary marriage during Khyber's war. Bayhaqi says: None of the cheerleaders confirm this. 

1 الروض الأنف: 6/557. 
2 زاد المعاد في هدي خير العباد: 2/142. 
3 Same: 2/183. 
4 Zad al-Mada: 4/6. 
5 Majority of Al-Qa'ari in the Scripture of Al-Bekhari: 17/246 247. 
6 إرشاد السارى إلى صحيح البخاري: 8/41. 
7 Same Source: 6/536.

Sahih Bukhari and Muslim on the scale of critique Written by: (Ayatollah Seyyed Ali Hosseini Milani) Prints taken from:


Edited by Hameedeh
[Mod Note: Excessively large fonts reduced to a standard size of 14.]

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