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Don'tMakeA١٠١س

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  1. Completely Agree
    Don'tMakeA١٠١س got a reaction from Qa'im in What We Should Learn From the Nation of Islam   
    What's always struck me as interesting is how the Nation of Islam's prominence in the 20th century fuelled an image of an American Muslim as an ethical, virtuous figure who would abstain from the societal debauchery that exists around him (before this characterisation was reversed post-9/11). The NOI brought Islam to the forefront of American public consciousness for the first time, and its mission of giving Blacks respectability and a sense of purpose was the catalyst for Americans to formulate a notion of 'what' a Muslim was for the first time. To America in the '60's and 70's, a quintessential Muslim was Black, native-born, often a convert, and always socially-driven and self-disciplined. You can see examples of this in pop culture as late as the 1990's, such as Tupac Shakur rapping about how his homies that converted to Islam gave up on 'living large' for a more chaste lifestyle.
    "Oh you a Muslim now, no more dope game / Heard you might be comin' home, just got bail / Wanna go to the Mosque, don't wanna chase females / I seems I lost my little homie he's a changed man / Hit the pen and now no sinnin' is the game plan." (1996)
    It's easy to see how these stereotypes have shifted in the last few decades with waves of immigration reducing the proportion of African-American Muslims (although they still constitute almost 30% of Muslims in the USA) and the War on Terror demonizing the communities that have grown since. 
  2. Completely Agree
    Don'tMakeA١٠١س got a reaction from Qa'im in What We Should Learn From the Nation of Islam   
    What's always struck me as interesting is how the Nation of Islam's prominence in the 20th century fuelled an image of an American Muslim as an ethical, virtuous figure who would abstain from the societal debauchery that exists around him (before this characterisation was reversed post-9/11). The NOI brought Islam to the forefront of American public consciousness for the first time, and its mission of giving Blacks respectability and a sense of purpose was the catalyst for Americans to formulate a notion of 'what' a Muslim was for the first time. To America in the '60's and 70's, a quintessential Muslim was Black, native-born, often a convert, and always socially-driven and self-disciplined. You can see examples of this in pop culture as late as the 1990's, such as Tupac Shakur rapping about how his homies that converted to Islam gave up on 'living large' for a more chaste lifestyle.
    "Oh you a Muslim now, no more dope game / Heard you might be comin' home, just got bail / Wanna go to the Mosque, don't wanna chase females / I seems I lost my little homie he's a changed man / Hit the pen and now no sinnin' is the game plan." (1996)
    It's easy to see how these stereotypes have shifted in the last few decades with waves of immigration reducing the proportion of African-American Muslims (although they still constitute almost 30% of Muslims in the USA) and the War on Terror demonizing the communities that have grown since. 
  3. Completely Agree
    Don'tMakeA١٠١س got a reaction from Qa'im in What We Should Learn From the Nation of Islam   
    What's always struck me as interesting is how the Nation of Islam's prominence in the 20th century fuelled an image of an American Muslim as an ethical, virtuous figure who would abstain from the societal debauchery that exists around him (before this characterisation was reversed post-9/11). The NOI brought Islam to the forefront of American public consciousness for the first time, and its mission of giving Blacks respectability and a sense of purpose was the catalyst for Americans to formulate a notion of 'what' a Muslim was for the first time. To America in the '60's and 70's, a quintessential Muslim was Black, native-born, often a convert, and always socially-driven and self-disciplined. You can see examples of this in pop culture as late as the 1990's, such as Tupac Shakur rapping about how his homies that converted to Islam gave up on 'living large' for a more chaste lifestyle.
    "Oh you a Muslim now, no more dope game / Heard you might be comin' home, just got bail / Wanna go to the Mosque, don't wanna chase females / I seems I lost my little homie he's a changed man / Hit the pen and now no sinnin' is the game plan." (1996)
    It's easy to see how these stereotypes have shifted in the last few decades with waves of immigration reducing the proportion of African-American Muslims (although they still constitute almost 30% of Muslims in the USA) and the War on Terror demonizing the communities that have grown since. 
  4. Like
    Don'tMakeA١٠١س reacted to Qa'im in Identity Politics   
    For example, some people are very fixed on the whiteness or maleness of a perpetrator of a crime, rather than the crime itself. Headlines should not be focused on "black people did this" or "Muslims did that" or "the patriarchy caused this".
  5. Like
    Don'tMakeA١٠١س reacted to Qa'im in Spread by the Sword?   
    There's no doubt that there were offensive wars, but spreading the dominance of the Islamic caliphate's authority is not the same as spreading Islam by the sword. These wars were supported by Jews, Nestorians and Copts, and Muslims remained minorities in the heart of their own civilization for many centuries. There were certain societal pressures put in place that encouraged conversion (taxes, marriage laws, inheritance laws, economic and political opportunities for Muslims), but these conversions were very gradual. Even then, conversions in most cases were really just public declarations of faith, and then you entered the polis as an equal, regardless of religious or ethnic background. Of course there were legitimate grievances that dhimmis had throughout history, especially under the Almohads, but ancient Judaeo-Christian communities existed in large numbers in the Mideast up until the 20th century, while ancient Muslim communities in Spain, Portugal, France, Sicily, and elsewhere were decimated.
  6. Like
    Don'tMakeA١٠١س reacted to ShiaMan14 in Did the Sahaba become Kafir?   
    This is what the Prophet had to say about the sahaba:
    Narrated Ibn Al-Musaiyab:
    The companions of the Prophet (ﷺ) said, "Some men from my companions will come to my Lake-Fount and they will be driven away from it, and I will say, 'O Lord, my companions!' It will be said, 'You have no knowledge of what they innovated after you left: they turned apostate as renegades (reverted from Islam).
    Sahih al-Bukhari
    Book 81, Hadith 174
    https://sunnah.com/bukhari/81/174
    Abu Huraira narrated that the Prophet (ﷺ) said:
    "On the Day of Resurrection a group of companions will come to me, but will be driven away from the Lake-Fount, and I will say, 'O Lord (those are) my companions!' It will be said, 'You have no knowledge as to what they innovated after you left; they turned apostate as renegades (reverted from Islam).
    Sahih al-Bukhari
    Book 81, Hadith 173
    https://sunnah.com/bukhari/81/173
    Ibn 'Abbas narrated that the Messenger of Allah (s.a.w) said:
    "The people will be gathered on the Day of Resurrection bare-foot, naked and uncircumcised as they were created." Then he recited: "As we begin the first creation, we shall repeat it: A promise binding upon Us. Truly We shall do it. And the first of people to be clothed will be Ibrahim. Among my companions will be some men who are taken to the right and to the left. I will say: 'O my Lord! My companions!' It will be said: 'You do not know what they innovated after you, they continued to be apostates since you parted from them.' So I will say as the righteous worshipper said: If you punish them, they are your slaves, and if You forgive them, indeed You, only You are the Almighty, the All-Wise."
    Jami` at-Tirmidhi » Chapters on the description of the Day of Judgement, Ar-Riqaq, and Al-Wara'
    Vol. 4, Book 11, Hadith 2423
    https://sunnah.com/urn/677280
    Narrated Ibn `Abbas:
    The Prophet (ﷺ) delivered a sermon and said, "You (people) will be gathered before Allah (on the Day of Resurrection) bare-footed, naked and uncircumcised." (The Prophet (ﷺ) then recited):-- 'As We began the first creation We shall repeat it. (It is) a promise We have undertaken and truly We shall do it.' and added, "The first man who will be dressed on the Day of Resurrection, will be Abraham. Lo! Some men from my followers will be brought and taken towards the left side, whereupon I will say, 'O Lord, (these are) my companions!' It will be said, 'You do not know what new things they introduced (into the religion) after you.' I will then say as the righteous pious slave, Jesus, said, 'I was a witness over them while I dwelt among them...(to His Statement)..and You are the Witness to all things.' (5.117) Then it will be said, '(O Muhammad) These people never stopped to apostate since you left them."
    Sahih al-Bukhari » Prophetic Commentary on the Qur'an (Tafseer of the Prophet (pbuh))
    Vol. 6, Book 60, Hadith 264
    https://sunnah.com/urn/44190
    Narrted Ibn `Abbas:
    Allah's Messenger (ﷺ) said, "You will be resurrected (and assembled) bare-footed, naked and uncircumcised." The Prophet (ﷺ) then recited the Divine Verse:-- "As We began the first creation, We shall repeat it: A promise We have undertaken. Truly we shall do it." (21.104) He added, "The first to be dressed will be Abraham. Then some of my companions will take to the right and to the left. I will say: 'My companions! 'It will be said, 'They had been renegades since you left them.' I will then say what the Pious Slave Jesus, the son of Mary said: 'And I was a witness over them while I dwelt amongst them; when You did take me up, You were the Watcher over them, and You are a Witness to all things. If You punish them, they are Your slaves, and if you forgive them, You, only You are the All-Mighty the All-Wise.' " (5.117-118) Narrated Quaggas, "Those were the apostates who renegade from Islam during the Caliphate of Abu Bakr who fought them"
    Sahih al-Bukhari » Book of Prophets » Hadith
    Book 60, Hadith 117
    https://sunnah.com/bukhari/60/117
    Narrated Ibn `Abbas:
    Allah's Messenger (ﷺ) delivered a sermon and said, "O people! You will be gathered before Allah barefooted, naked and not circumcised." Then (quoting Qur'an) he said:-- "As We began the first creation, We shall repeat it. A promise We have undertaken: Truly we shall do it.." (21.104) The Prophet (ﷺ) then said, "The first of the human beings to be dressed on the Day of Resurrection, will be Abraham. Lo! Some men from my followers will be brought and then (the angels) will drive them to the left side (Hell-Fire). I will say. 'O my Lord! (They are) my companions!' Then a reply will come (from Almighty), 'You do not know what they did after you.' I will say as the pious slave (the Prophet (ﷺ) Jesus) said: And I was a witness over them while I dwelt amongst them. When You took me up. You were the Watcher over them and You are a Witness to all things.' (5.117) Then it will be said, "These people have continued to be apostates since you left them."
    Sahih al-Bukhari » Prophetic Commentary on the Qur'an (Tafseer of the Prophet (pbuh))
    Vol. 6, Book 60, Hadith 149
    https://sunnah.com/urn/43040
  7. Like
    Don'tMakeA١٠١س reacted to Islamic Salvation in Did the Sahaba become Kafir?   
    This is a reliable chain for it.
  8. Like
    Don'tMakeA١٠١س reacted to Islamic Salvation in Did the Sahaba become Kafir?   
    [1/-] Ilal al-Sharai: Ahmad b. Ziyad b. Ja`far al-Hamdani from Ali b. Ibrahim b. Hashim from his father from Ahmad b. Muhammad b. Abi Nasr al-Bazanti and Muhammad b. Abi Umayr from Aban b. Uthman from Abi Abdillah عليه السلام who said:
    All the companions of the messenger of Allah ran away on the day of Uhud - no one was left among them except Ali b. Abi Talib عليه السلام and Abu Dujana Simak b. Kharasha. The prophet صلى الله عليه وآله said to him: O Aba Dujana - don’t you see your people? he said: I do, he said: join up with them, he said: this is not what I gave my pledge of allegiance to Allah and His messenger for! he said: you are released [from your pledge], he said: by Allah the Quraysh will never get the opportunity to say that I abandoned you and ran away until I taste what you taste! Then the prophet صلى الله عليه وآله prayed for a good recompense for him.
    Whenever a group used to attack the messenger of Allah - Ali عليه السلام would face them and repel them until he had killed a large number of them and injured others. He continued this way until his sword broke so he came to the prophet صلى الله عليه وآله and said: O messenger of Allah – a man can only fight with his weapon but my sword has broken! So he (the prophet) gave him his sword Dhu al-Fiqar and he (Ali) kept on defending the prophet using it until marks [wound traces] were inflicted on him and he became unrecognizable [because of a multitude of injuries]. Jibril descended and said: O Muhammad this is an incomparable support from Ali to you! so the prophet said: he is from me and I am from him, Jibril said: and I am from you both, and they heard a voice from heaven saying: there is no sword but Dhu al-Fiqar and the there is no young champion except Ali.
    https://sites.google.com/site/mujamalahadith/vol1/book-of-narrators/simak-b-kharasha
  9. Like
    Don'tMakeA١٠١س reacted to Panzerwaffe in Did the Sahaba become Kafir?   
    Also abu ayyub was governer of medina and general at nahrawan for Ali when he was able to convince a lot of khawarij to return back to Ali
    He also was a vocal critic of uthman as well
    If abu ayyub was traitor to Alid cause he would have collaborated with bishr b abi artat when he raided medina but abu ayyub left and joined Ali in kufa
  10. Like
    Don'tMakeA١٠١س reacted to Islamic Salvation in Did the Sahaba become Kafir?   
    Sometimes the question is asked - who is greater Salman, Miqdad or Abu Dhar?
    The narration below goes some way in attempting to answer, though it is not free of some weakness in the chain. It should also be noted that it is limited to how they reacted in response to the order of Ali in the face of the usurping of his right and does not speak of their overall merit.
    Furthermore, they did not in fact sin in the conventional sense of the word, what two of them did might be called lapses which arose because of the righteous anger against the injustice done to Ali.
    Despite this, what was required in the face of this unimaginable betrayal was to submit totally to the unknown wisdom behind divine providence.
    [24] علي بن الحكم، عن سيف بن عميرة عن أبي بكر الحضرمي قال: قال أبو جعفر عليه السلام: ارتد الناس إلا ثلاثة نفر سلمان و أبو ذر و المقداد قال: قلت: فعمار؟ قال: قد كان جاض جيضة ثم رجع، ثم قال: إن أردت الذي لم يشك و لم يدخله شي‏ء فالمقداد، فأما سلمان فإنه عرض في قلبه عارض أن عند أمير المؤمنين عليه السلام اسم الله الأعظم لو تكلم به لأخذتهم الأرض و هو هكذا فلبب و وجئت عنقه حتى تركت كالسلقة فمر به أمير المؤمنين عليه السلام فقال له: يا أبا عبد الله هذا من ذاك بايع فبايع و أما أبو ذر فأمره أمير المؤمنين عليه السلام بالسكوت و لم يكن يأخذه في الله لومة لائم فأبى إلا أن يتكلم فمر به عثمان فأمر به، ثم أناب الناس بعد فكان أول من أناب أبو ساسان الأنصاري و أبو عمرة و شتيرة و كانوا سبعة، فلم يكن يعرف حق أمير المؤمنين عليه السلام إلا هؤلاء السبعة [24] Ali b. al-Hakam from Sayf b. Umayra from Abi Bakr al-Hadhrami who said: Abu Ja`far عليه السلام said: the people turned back except three individuals - Salman, Abu Dhar and Miqdad, I said: what about Ammar? He عليه السلام said: he wobbled a bit then he returned [to the truth], if you want the one who did not waver and nothing of doubt entered him then it was al-Miqdad, as for Salman then it came to his heart a thought that the commander of the faithful عليه السلام knew the greatest name of God which if he were to intone - the earth would swallow them up, and it is indeed so [it is true], because of this he was pulled by the scruff of his neck and it was stricken until it left a swollen lump [cyst], the commander of the faithful عليه السلام passed by him and said: O Aba Abdillah this [i.e. suffering] is because of that [the thought you had] - so give the pledge of allegiance, as for Abu Dhar then the commander of the faithful عليه السلام had ordered him to remain silent, but he was not one to be affected by the blame of the blamer in regards his duty to Allah, he did not desist until he talked, so Uthman b. Affan passed by him and ordered that he be disposed of [and he was banished], then the people repented after that, so the first ones to return [to the truth] were Abu Sasan al-Ansari, Abu Amra, Shatira, and they became seven, none recognized the right of the commander of the faithful عليه السلام except these seven. 
    NOTES:
    al-Miqdad obeyed the order of accepting Ali's decision to give the Bay`a unquestioningly, Salman harboured the thought that Ali should use the Greatest Name of God to overpower his enemies once and for all [without being patient about the divine decree], while Abu Dhar was too scrupulous about the truth to remain quiet and had to publicly condemn the usurpers.
  11. Like
    Don'tMakeA١٠١س reacted to Islamic Salvation in Did the Sahaba become Kafir?   
    This is how al-Fadhl explains the point you raise. 
    [77] و سئل الفضل بن شاذان عن أبي أيوب خالد بن زيد الأنصاري و قتاله مع معاوية المشركين فقال: كان ذلك منه قلة فقه و غفلة، ظن أنه أنما يعمل عملا لنفسه يقوى به الإسلام و يوهي به الشرك و ليس عليه من معاوية شي‏ء كان معه أو لم يكن   [77] al-Fadhl b. Shadhan was asked about Abi Ayyub Khalid b. Zayd al-Ansari and his fighting together with Mua`wiya against the polytheists - he said: that was a lapse of understanding from him and an oversight, he thought that he was performing an act for its own sake, by which he would strengthen Islam and efface polytheism, and that he would suffer no consequences by way of Mua`wiya - whether he was there [present with him] or not [since it had nothing to do with him].   https://sites.google.com/site/rijalalkashi/vol1/abu-ayyub-al-ansari
  12. Like
    Don'tMakeA١٠١س reacted to Islamic Salvation in Did the Sahaba become Kafir?   
    [79] أبو عبد الله محمد بن إبراهيم، قال حدثني علي بن محمد بن يزيد القمي، قال حدثني عبد الله بن محمد بن عيسى، عن ابن عمير، عن هشام بن سالم، عن أبي عبد الله (عليه السلام) قال : كان بلال عبدا صالحا و كان صهيب عبد سوء يبكي على عمر   [79] Abu Abdallah Muhammad b. Ibrahim said: narrated to me Ali b. Muhammad b. Yazid al-Qummi saying: narrated to me Abdallah b. Muhammad b. Isa from Ibn Abi Umayr from Hisham b. Salim from Abi Abdillah عليه السلام who said: Bilal was a righteous slave while Suhayb was an evil slave - crying over Umar (i.e. after the latter was assassinated).   https://sites.google.com/site/rijalalkashi/vol1/bilal-and-suhayb   ختص: كان بلال مؤذن رسول الله صلى الله عليه وآله، فلما قبض رسول الله صلى الله عليه وآله لزم بيته ولم يؤذن لاحد من الخلفاء وقال فيه أبوعبدالله جعفر بن محمد عليه السلام: رحم الله بلالا فإنه كان يحبنا أهل البيت، ولعن الله صهيبا فإنه كان يعادينا
    al-Ikhtisas: Bilal was the Mua`dhin of the messenger of Allah صلى الله عليه وآله, so when the messenger of Allah صلى الله عليه وآله died, he [Bilal] remained in his house, and he did not give the Adhan for any one of the Khulafa, Abu Abdillah Ja`far b. Muhammad عليه السلام said about him: may Allah have mercy on Bilal, for he used to love us the Ahl al-Bayt, may Allah curse Suhayb for he used to have enmity with us.
    يه: عن أبي بصير عن أحدهما عليهما السلام أنه قال : إن بلالا كان عبدا صالحا، فقال: لا اؤذن لاحد بعد رسول الله صلى الله عليه وآله، فترك يومئذ حي على خير العمل
    al-Faqih: From Abi Basir from one of them عليهما السلام that he said: Bilal was a righteous slave, he said: I will not give the Adhan for anyone after the messenger of Allah صلى الله عليه وآله so 'Hayya ala Khayril Amal' was abandoned from that day.
    يب: محمد بن علي بن محبوب، عن معاوية بن حكيم، عن سليمان بن جعفر، عن أبيه قال : دخل رجل من أهل الشام على أبي عبدالله عليه السلام فقال له: إن أول من سبق إلى الجنة بلال، قال: ولم؟ قال : لانه أول من أذن
    Tahdhib al-Ahkam: Muhammad b. Ali b. Mahbub from Mu`awiya b. Hukaym from Sulayman b. Ja`far from his father who said: a man from the people of Sham entered to meet Abi Abdillah عليه السلام so he said to him: the first one to proceed to Janna will be Bilal, he said: why is that? he said: because he was the first to give the Adhan.
    NOTE: al-Majlisi says that it could be the Imam who says this about Bilal, as is more likely, but there is an option that it is the Shami who said this, and the Imam responded - 'why do you say that?' [as a form of objecting to it] and the Shami answered, and the Imam remained silent because of Taqiyya. 
    Also, Bilal being the first to proceed to Janna is not absolute, but could be relative to other Mu`adhins, or his class of the Sahaba who are not Ahl al-Bayt.
  13. Like
    Don'tMakeA١٠١س reacted to Sumerian in Did the Sahaba become Kafir?   
    Do we have any hadiths/scholarly positions on Bilal's status in the madhab? 
  14. Like
    Don'tMakeA١٠١س reacted to Islamic Salvation in Did the Sahaba become Kafir?   
    I have not found a Hadith on Malik. Will post if come across something on him. 
    It is enough honour for Umm Salama that al-Husayn left the relics of Imama with her when he left for Iraq, and ordered her to hand them over to his eldest son i.e. Ali when the time comes. This shows that she was trustworthy. She is considered the best wife after Khadija.
  15. Like
    Don'tMakeA١٠١س got a reaction from baqar in Celebrating 9th Rabi’ al-Awwal – What For?   
    I just want to add that the predominant reason I've been given for the celebration of Eid az-Zahra is that it is the day that Imam as-Sajjad actually received either the news of Umar bin Sa'd's death, or received his head itself, from al-Mukhtar. According to popular belief, this caused the Imam to smile, and marked the end of the ahl al-bayt's period of grief post-Karbala. Thus, a proponent of this celebration may say that it does not mark Ibn Sa'd's death itself, but simply Imam as-Sajjad's reaction to the event and the end of his grief.
    I've never really heard Umar bin Khattab's death explicitly referred to as a reason for this celebration, and I don't believe it is popularly viewed as such. As you pointed out, this view is largely untenable. It's also important to consider the fact that Huzayfah ibn Yaman- one of the principal figures in the above narration- was one of Umar's foremost generals, and his governor in both Kufa and Mada'in at times during his rule.
  16. Like
    Don'tMakeA١٠١س reacted to Hameedeh in A Hadith 'Banning' Foreclosure?   
    @Islamic Salvation Congratulations on winning the ShiaChat Blog Competition! Your blog entry has been pinned for 2 months. 
  17. Like
    Don'tMakeA١٠١س reacted to Islamic Salvation in The Grandson of George and Temporary Marriage   
    The Narration of Ismail b. Fadhl al-Hashimi
    In al-Kafi, al-Kulayni narrates a very interesting Hadith in which the Imam directs one of his companions i.e. Ismail - to Ibn Jurayj to learn about Mut'a. By this - the Imam wished to acknowledge that Ibn Jurayj's stance about Mut'a was accurate. 
    [-/8] الكافي: علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن عمر بن أذينة، عن إسماعيل بن الفضل الهاشمي، قال: سألت أبا عبد الله عليه السلام عن المتعة، فقال: إلق عبد الملك بن جريح فسله عنها فإن عنده منها علما، فلقيته فأملى علي منها شيئا كثيرا في استحلالها، فكان فيما روى لي ابن جريح، قال: ليس فيها وقت ولا عدد إنما هي بمنزلة الإماء يتزوج منهن كم شاء، وصاحب الأربع نسوة يتزوج منهن ما شاء بغير ولي ولا شهود، فإذا انقضى الاجل بانت منه بغير طلاق ويعطيها الشئ اليسير، وعدتها حيضتان، وإن كانت لا تحيض فخمسة وأربعون يوما، فأتيت بالكتاب أبا عبد الله عليه السلام فعرضت عليه، فقال: صدق وأقر به
    [8/-] al-Kafi: Ali b. Ibrahim from his father from Ibn Abi Umayr from Umar b. Udhayna from Ismail b. al-Fadhl al-Hashimi who said: I asked Aba Abdillah عليه السلام about Mut’a so he said: go and see Abd al-Malik b. Jurayj and ask him about it for he has some knowledge about it, so I met him and he (Ibn Jurayj) dictated a lot of material in regards its permissibility to me, so from among that which Ibn Jurayj transmitted to me included: it (Mut’ah) has no fixed duration nor limit in number [of partners with whom you can contract], it has the same status as [union with] slave girls, a man marries with them as he likes, even someone who already has four wives can marry as many as he wishes, without [permission from] guardian required nor witnesses, so when the period terminates she departs from him without divorce, and he gives her some small thing [as her Mahr], and her Idda is two menstrual cycles, and if she does not menstruate then forty five days, so I came with the book to Aba Abdillah عليه السلام  and presented its contents to him, so he said: he is truthful, and he agreed with it.
    - What is to be noted is how similar this is to what the Imamiyya hold even to this day.
     
    Was this View of Ibn Jurayj based on Personal Opinion?
    This view of Ibn Jurayj was not based on personal opinion but because he did not believe that the allowance by the prophet was abrogated.
    He himself narrates Umar’s decision to annul Mut’a from his teacher Ata.
    عبد الرزاق عن ابن جريج عن عطاء قال: لاول من سمعت منه المتعة صفوان بن يعلى، قال: أخبرني عن يعلى أن معاوية استمتع بامرأة بالطائف، فأنكرت ذلك عليه، فدخلنا على ابن عباس، فذكر له بعضنا، فقال له: نعم، فلم يقر في نفسي، حتى قدم جابر ابن عبد الله، فجئناه في منزله، فسأله القوم عن أشياء، ثم ذكروا له المتعة، فقال: نعم، استمتعنا على عهد رسول الله صلى الله عليه وسلم، وأبي بكر، وعمر، حتى إذا كان في آخر خلافة عمر استمتع عمرو بن حريث بامرأة - سماها جابر فنسيتها - فحملت المرأة، فبلغ ذلك عمر، فدعاها فسألها، فقالت: نعم، قال: من أشهد؟ قال عطاء: لا أدري قالت: أمي، أم وليها، قال: فهلا غيرهما
    Abd al-Razzaq from Ibn Jurayj from Ata who said: the first time I heard about Mut’a was from Safwan b. Ya’la, he reported to me from Ya’la that Muawiya made Mut’a with a woman in Taif, so I rejected that from him, then we entered upon Ibn Abbas, so one of us broached this topic, so he said: yes [it is permitted], but that did not comfort my heart, until Jabir b. Aballah came so we went to his house, so the group asked him about different things, then they asked about Mut’a so he said: yes, we did it in the time of the messenger of Allah, and Abi Bakr and Umar, until the last period of the Khilafa of Umar when Amr b. Hurayth did Mut’a with a woman – Jabir mentioned her name but I have forgotten it – so the woman became pregnant, and that was reported to Umar, so he called her and questioned her, she said: yes [it happened via Mut’a], he said: who witnessed it [the marriage]? Ata said – I forgot whether she said: my mother – or my guardian, he (Umar) said: did no one else do so (witness it)?
    عبد الرزاق عن ابن جريج قال: أخبرني أبو الزبير قال: سمعت جابر بن عبد الله يقول: استمتعنا أصحاب النبي صلى الله عليه وسلم، حتى نهي عمرو بن حريث 
    Abd al-Razzaq from Ibn Jurayj who said: Abu al-Zubayr reported to me saying: I heard Jabir b. Abdallah saying: we the companions of the prophet contracted Mut’a marriages until Amr b. Hurayth was forbidden it [by Umar].
    عبد الرزاق عن ابن جريج قال: أخبرني أبو الزبير أنه سمع جابر بن عبد الله يقول: قدم عمرو بن حريث من الكوفة فاستمتع بمولاة، فأتي بها عمر وهي حبلى، فسألها، فقالت: استمتع بي عمرو بن حريث، فسأله، فأخبره بذلك أمرا ظاهرا ... فذلك حين نهى عنها، قال ابن جريج: وأخبرني من أصدق أن عليا قال بالكوفة: لولا ما سبق من رأي عمر بن الخطاب - لامرت بالمتعة ، ثم ما زنا إلا شقي
    Abd al-Razzaq from Ibn Jurayj who said: Abu al-Zubayr reported to me that he heard Jabir b. Abdallah saying: Amr b. Hurayth came from Kufa and contracted Mut’a with a slave girl, so Umar brought her forward while she was pregnant and questioned her, she said: Amr b. Hurayth made Mut’a with me, so he asked him (Amr) and he admitted it openly … so that’s when he forbade it.
    Ibn Jurayj said: reported to me the one I consider truthful that Ali said in al-Kufa: If Umar b. al-Khattab’s decision had not preceded I would have reinstated Mut’a again, then no one would have committed adultery except the wretched.  
     
    Note: These three narrations are from the Musannaf of Abd al-Razzaq al-San’ani, the famous Yamani Muhadith who took a lot of narrations from Ibn Jurayj thus preserving Fiqhi positions  of the ancient Meccan school of Jurisprudence as taught by Ata and Ibn Jurayj. For more on this refer to Harald Motzki’s book - Origins of Islamic Jurisprudence: Meccan Fiqh before the Classical Schools.
    In it, Motzki proposes to analyse the authenticity of the Muṣannaf of Abd al-Razzaq (d. 211/826), in particular the legal traditions from Ibn Jurayj (d. 150/767), which often refer to his teacher Ata b. Abi Rabah (d. 115/633). His major methodological innovation is in drawing up a range of indices, by which he seeks to determine if a particular name in an isnād is associated with a genuine authorial voice, thus demonstrating the implausibility of fabrication.
    Motzki argues that on the basis of these indices we have good reason to believe that the material in the Muṣannaf of Abd al-Razzaq that is ascribed to Ata b. Abi Rabah via Ibn Jurayj is an accurate representation of the teachings taken down by an honest and assiduous legal student from his well-respected master, a successor, who lived most of his life within the first Islamic century.
     
    Did Ibn Jurayj change his Stance?
    Some Sunni scholars claim that Ibn Jurayj changed his stance and came over to the position that it is prohibited. They use the following as evidence:
    نسبهُ الشوكاني إلى أبي عوانة ـ فقال: فقد روى أبوعوانة في صحيحه عن ابن جريج أنّه قال لهم بالبصرة: اشهدوا أني قد رجعت عنها
    Al-Shawkani quotes Abu Awana that Ibn Jurayj said to them in Basra: I bear witness that I have recanted from that (its permissibility). [Nayl al-Awtar 6/136]
    But this is Mursal, because Ibn Jurayj died in 150 AH, while Abu Awana was born on the year 230 AH, so how can he narrate from Ibn Jurayj without any intermediary!
     
    This was the position of Ibn Jurayj’s teacher Ata as well 
    ابن حزم: فيمن ثبت على تحليل المتعة بعد رسول الله (صلى الله عليه وآله وسلم)... ومن التابعين... عطاء
    Ibn Hazm: Those who remained steadfast in permitting Mut’a after the messenger of Allah … and from among the Tabi’in - Ata [al-Muhalla 9/519; al-Mughni of Ibn Qudama 7/571]
    الكرابيسي: قال بنكاح المتعة... جماعة من التابعين، منهم: عطاء
    al-Karabisi: Those who agreed with Mut’a … a number of the Tabi’in including: Ata [Masail al-Saghaniyya Pg. 37]
     
    Ata had to resort to Taqiyya to avoid Persecution
    الفاكهي: حدّثنا يعقوب بن حميد، قال: ثنا عبدالله بن الحارث المخزومي، قال: حدّثني غير واحد، أنّ محمد بن هشام سأل عطاء بن أبي رباح عن متعة النساء، فحدّثه فيها ولم يربها بأساً قال (فقدم) القاسم بن محمد قال: فأرسل إليه محمد بن هشام، فسأله فقال: لا ينبغي هي حرام قال ابن هشام: عطاء حدّثني فيها وزعم أن لا بأس بها! فقال القاسم: سبحان الله، ما أرى عطاءً يقول هذا قال: فأرسل إليه ابن هشام، فلمّا جاءه قال: يا أبامحمد حدّثَ القاسم الذي حدّثتني في المتعة فقال: ما حدّثتك فيها شيئاً قال ابن هشام: بلى قد حدّثتني فقال: ما فعلت، فلّما خرج القاسم قال له عطاء صدقت أخبرتك، ولكن كرهت أن أقولها بين يدي القاسم، فيلعنني ويلعنني أهل المدينه
    al-Fakihi: narrated to us Ya’qub b. Humayd who said: Abdallah b. al-Harith al-Makhzumi said: narrated to me more than  one that Muhammad b. Hisham asked Ata b. Abi Rabah about Mut’a of the women, so he narrated to him in regards that and did not see in it any wrong, then al-Qasim b. Muhammad came, so Muhammad b. Hisham sen for him and asked him, so he said: it should not be done - it is prohibited, Ibn Hisham said: Ata narrated to me about it and claimed that there was nothing wrong in it, so al-Qasim said: glory be to Allah! I can’t imagine Ata would have said that, he said: so Ibn Hisham sent for him, so when he (Ata) had come he said: O Aba Muhammad, narrate to al-Qasim what you narrated to me about Mut’a, he said: I did not narrate to you about it anything, Ibn Hisham said: yes you did narrate to me, he said: no I did not, so when al-Qasim had left Ata said to him: you are right I did narrate to you, but I did not like to say it in front of al-Qasim for he will curse me and the people of Madina will curse me. [Akhbar Makka 3/14]
     
    Conclusion
    I quote a narration in the Sunan of al-Bayhaqi in which Ibn Jurayj is narration from Abu Ja’far al-Baqir the particulars of the Ghusl of the prophet as Baraka.
    عن عبد الملك بن جريج قال سمعت محمد بن علي ابا جعفر قال غسل النبي صلى الله عليه وسلم ثلاثا بالسدر وغسل وعليه قميص وغسل من بئر يقال له الغرس بقباء كانت لسعد بن خيثمة وكان النبي صلى الله عليه وسلم يشرب منها وولى سفلته علي والفضل محتضنه والعباس يصب الماء ...
    Abd al-Malik b. Jurayj who said: I heard Muhammad b. Ali Aba Ja’far saying: the prophet was washed thrice using Sidr [jujube], and he was washed while he had a long shirt on, and he was washed using the well-water called al-Ghurs found in Quba belonging to Sa’d b. Khaythama – and the prophet used to drink water from it, and Ali undertook thewashing of the lower body while al-Fadhl the upper-body, and al-Abbas was pouring water.
     
    Reference: al-Zawwaj al-Muwaqqat inda al-Sahaba wa al-Tabi’in (by Najm al-Diin al-Tabasi)
  18. Like
    Don'tMakeA١٠١س reacted to Friend of All in A ShiaChat Reunion?   
    The reason of my disappearance was Dubai too.. the site was banned. 
    And then ofcourse as we age the responsibilties keep on piling up alhamdulillah.
    Ali Imran ..mashaAllah you are studying in Qum.. thats really awesome. 
    Thanks for the reunion thread.. feels good to be connected.. we have seen the ups and downs of life while on the forum and lot of people were supportive at times when there was no way out.. cant thank enough..
    Phoenix ..wub ;)
  19. Like
    Don'tMakeA١٠١س reacted to Friend of All in A ShiaChat Reunion?   
    Salam Alaikum all,
    It has been ages and today somebody sent a Morgan Freeman msg that brought me to the forum just to see I am tagged and kinda remembered.  
    Life has taken me to all sorts of places, alhamdulillah..
    So glad to have been here and now back after so long..
    Thanks HR and Ali Imran.. hope you guys are doing good, iA
    Zulji..so proud of you, big hug.. 
    I have grown really old I cant even tag correctly :/
     
  20. Like
    Don'tMakeA١٠١س reacted to Kamranistan in A ShiaChat Reunion?   
    This is cute
  21. Like
    Don'tMakeA١٠١س reacted to ~RuQaYaH~ in A ShiaChat Reunion?   
    Salam all!
    Great thread - am overcome with nostalgia right now as Shiachat was a big part of my life for a long time! I think life has just gotten in the way - have been busy with work and family. I'm now married with a baby girl (who I just gave birth to less than a month ago!) and been working full time for quite a few years now (although I'm currently on maternity leave). I'm still *kind of* lurking around the forums - I still visit the forum very occasionally although it tends to be brief and every 4 or 5 months or so and I rarely contribute. In terms of religion and my views etc, I'd say they've changed and matured a fair bit since I was on the forums (I was only like 16 when I first joined the forums so I've changed a fair bit as a person in the last 12 years!). I still look back on my time on this forum very fondly and enjoyed engaging with many of the SC regulars and learnt a lot from many people here. I really hope some more old timers post in this thread to let us know how they're going and where they're at with life! 
     
    Eltemase dua
  22. Like
    Don'tMakeA١٠١س reacted to Fatima NMA in A ShiaChat Reunion?   
    Salam 
    Op thank you for starting this the way you did..your words are exactly mine...
    I am somehow an old member but not that active...i used to be more active on sc when i was lost(teenager)...i posted many stupid stuff on here...most of them were deleted walhamdulillah.
    I changed... just like the op described it..i learned a lot from the forum itself and from specific members as well...i will not tag them as i forgot some of the usernames...however brother ethereal is someone that i must thank for teaching me a lot about life in general and for changing some of my childish views regarding Islam! I will not tag him because simply i feel like he has changed too to become a more serious person that may not be glad to read what i wrote about him  
     
    I wanna add that i don't visit sc the way i used to because of life responsibilies as the sister above said..marriage..my boy..moving to a different country..new culture..new challenges...and so..
    I come here sometimes when i need answers to my weird inner questions..or when i feel misunderstood by almost everybody...and the good thing is that sc makes me feel better in a way or another...always  thank you ! And god bless you all !
  23. Like
    Don'tMakeA١٠١س reacted to raat ki rani in A ShiaChat Reunion?   
    Asalamunalaikum all, it's raat ki Rani ( shudders at awful username) 
    I think it's fair to say we were all different people back then and have progressed (hopefully) into more mature adults. 
    I am now married (6years this year) with 2 gorgeous kids (if I don't say so myself) 
    Being a mother really is a game changer, everything revolves around your children. Even mind numbing decisions are made with the children mind. 
    My shiachat period was wonderful, I had fun convos sometimes deep sometimes religious. I actually did learn alot about our faith on here. Made some lovely friends, some of whom I still talk to today. I'm not gona do a HR and list them though sorry...
    I think something like being active on a forum can only be a part of your life for so long. Life changes with it your priorities. I loved being part of this forum and will always cherish it. 
     
  24. Like
    Don'tMakeA١٠١س got a reaction from habib e najjaar in A ShiaChat Reunion?   
    One thing that's confusing me is that people keep decrying the lack of "intellectual" members as compared to the early years of ShiaChat.
    Yet whenever I stumble across a thread from the early 2000's, all I see is "WUTT", "LOOOLZ", "????", ":mad:", and generally lots of caps lock, bad grammar, and short posts.
    What am I missing here?
  25. Like
    Don'tMakeA١٠١س got a reaction from habib e najjaar in A ShiaChat Reunion?   
    One thing that's confusing me is that people keep decrying the lack of "intellectual" members as compared to the early years of ShiaChat.
    Yet whenever I stumble across a thread from the early 2000's, all I see is "WUTT", "LOOOLZ", "????", ":mad:", and generally lots of caps lock, bad grammar, and short posts.
    What am I missing here?
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