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In the Name of God بسم الله

Ali Hamieh

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  1. Like
    Ali Hamieh reacted to Syed Agha in marrying a hindu   
    i was about 90% confirmed that i cant marry just disscussed this topic if there is something.......before this i believed that i cant marry her my priority is my deen my fiqah ......i know human and thier feelings are just like weather and after a year or two we both will be happy in our lifes with a feeble thought of  eachother but what remains is me ,Allah and my religion
    thanx for anyoone who shared thier knowledge.  khuda hafiz. Feeaman illah
  2. Like
    Ali Hamieh reacted to ShiaMan14 in marrying a hindu   
    Permanent marriage to Christians and Jews is not allowed in Shia fiqh. 
    Moreover, the Trinity Christians are mushrik.
    Brother - if she is converting for the sake of marriage, then really you are only fooling or deluding yourself. Let me cite you a rather extreme example.
    Umar bin Sa'ad tried his best to avoid a battle with Imam Hussain. Ibn Ziyad dangled the governorship of Rey (Tehran) as a reward should he fight and defeat Imam Hussain. Umar Bin Sa'ad chose Rey over eternal salvation.
    So this girl is really your Rey? Hopefully you make a decision like Hurr and not Umar bin Sa'ad.
  3. Like
    Ali Hamieh reacted to Khadim uz Zahra in marrying a hindu   
    As long as she overly converts, she is considered a Muslim. Her inner intentions and why she did what she did are irrelevant and between her and God.
  4. Like
    Ali Hamieh reacted to Soldiers and Saffron in marrying a hindu   
    The holy Quran states very clearly who you may marry, you may not marry a hindu.
    How can you say she is perfect if she is not muslim to begin with? And what does it mean not to be muslim?
    If you guys are good friends maybe you can try and talk to her about islam see how she stands on the subject.
    Fi amanillah
  5. Like
    Ali Hamieh reacted to DigitalUmmah in marrying a hindu   
    even the sweat of a kaffir is najis. why would you want to marry such a person and have this nijasat in your childrens blood? how will you eat food prepared by a kaffir/ mushrik? 
    is she a mushrik hindu, or does she not worship idols?
    as mentioned the only way is if she becomes muslim. are all the muslim girls on planet earth dead, that you have to trot off into the sunset with a hindu? raise your game, kid. you are better than this, and are worth more than anything she can offer you. 
  6. Like
    Ali Hamieh got a reaction from Ali al-Abdullah in Study in Hawzah Qom   
    What I know is that you can learn Persian there but I'm not sure if you can study Arabic there so another member will have to answer the question. I don't think there's an age limit but what I learned from people in SC is that it's better if you have taken atleast 1 year of hawza if you're 25 or less, and as far as I know you need to atleast finish school before joining a hawza.
    "Otherwise, the normal (long) process is to apply at Jamiatul Mustafa with their application form: http://en.miu.ac.ir/
    Admission information: http://miu.ac.ir/index.aspx?siteid=4&fkeyid=&siteid=4&pageid=36997
    Actual application website: http://sampa.miu.ac.ir/Registration/Home.aspx (if you do this in Farsi, I heard your form is processed faster)."
    Post is by Ibn al-Hussain.
    Hope I helped.
  7. Like
    Ali Hamieh got a reaction from Syed Qaim Sherazi in Study in Hawzah Qom   
    What I know is that you can learn Persian there but I'm not sure if you can study Arabic there so another member will have to answer the question. I don't think there's an age limit but what I learned from people in SC is that it's better if you have taken atleast 1 year of hawza if you're 25 or less, and as far as I know you need to atleast finish school before joining a hawza.
    "Otherwise, the normal (long) process is to apply at Jamiatul Mustafa with their application form: http://en.miu.ac.ir/
    Admission information: http://miu.ac.ir/index.aspx?siteid=4&fkeyid=&siteid=4&pageid=36997
    Actual application website: http://sampa.miu.ac.ir/Registration/Home.aspx (if you do this in Farsi, I heard your form is processed faster)."
    Post is by Ibn al-Hussain.
    Hope I helped.
  8. Like
    Ali Hamieh reacted to Reza in ShiaChat Member of the Week!   

    "Always thoughtful Brother."
  9. Like
    Ali Hamieh reacted to Muslimthought97 in Does Islam accept non trianitarian Chrsitians?   
    Surely they are ahlul kitab not kafir? And more so because they don't associate Allah having children. The Quran does mention the acceptance of righteous people of the book.
  10. Like
    Ali Hamieh got a reaction from zainabamy in Why are Sunnis more prone to aggression?   
    Other sects don't have wahhabism and wahabis acting as their spiritual leaders, and alot of Sunnis get taught to hate Shi'ites (+other sects too maybe) so that's a cause and motivation for the illiterate and ignorant to go for "jihad" and fight the non existent infidels in areas like Syria and Iraq.
  11. Like
    Ali Hamieh reacted to Aabiss_Shakari in Why are Sunnis more prone to aggression?   
    When you follow an oppressed you can not be an oppressor. The love of Imam Hussain (a.s) and Karbala softens our hearts and we can not be tyrant and aggressive towards others. The love of oppressors makes you an oppressor, tyrant and merciless. When there is love of Muawvia (l.a) and Yazeed (l.a) in your heart how you will escape their bad effects? They follow Muawvia (l.a) and Yazeed (l.a) hence they are rightly oppressors and tyrants.
  12. Like
    Ali Hamieh reacted to guest050817 in Post a way you overcame a hard time in life   
    In the name of Allah, the beneficent, the merciful.

    Life is full of tests, and unpredictable. As human beings, we are flawed, and prone to making mistakes, however unjustified. We lapse, we forget, we err. Sometimes, we try so hard to look after the internal, there are things that occur external to use that completely blind-side us. In all these moments we have to have faith in Allah azwj. Ofcourse, do not post any story which can reveal your identity, or is something you are not ready or comfortable to share. Furthermore, i request the moderators and the users to be aware that at any point i will ask for any of my posts, or even this thread to be deleted - so you post in light of that. I am doing this incase a situation arises when i feel there is something personal or someone is in danger, or there is one issue or another compromising the mental or physical welfare of anyone.
    So without further ado, feel free to post! Maybe you are currently going through a rough patch and wish to share what you feel will help you through it. Share tips, and you will truly help others overcoming rough times in life. InshAllah time permitting i will also post my own stories. 
  13. Like
    Ali Hamieh reacted to Soldiers and Saffron in convert to shia   
    Yes... yes, your a special snowflake but maybe its better to not confuse the brother and just keep it to basics.
    I would hate to think that people would place their own agendas above helping someone who asks for help so as to have more special snowflakes to share his special view.
  14. Like
    Ali Hamieh reacted to ShiaSyeda in If everyone in your country hated Islam would you?   
    Never. Imam Hussain(as) stood alone as well. In the end what 'people' think won't matter. It's gonna be you and your deeds in your grave. this reminded me of a saying of Imam Hussain(as):
    “Most of the people are servants of the materialistic world and only pay lip service to religion. As long as they are enjoying a good life under the grace of religion, they support it. But when they are tested with hardships, only a few are found to be religious”
    Bihar al-Anwar, volume 10, page 198
  15. Like
    Ali Hamieh reacted to zainabamy in If everyone in your country hated Islam would you?   
    I would hope that inshallah I would remain steadfast. Imam Ali (as) said that the truth leaves you with no friends and anyway we die alone so it doesn't matter what people think of us really.
  16. Like
    Ali Hamieh reacted to ShiaMan14 in If everyone in your country hated Islam would you?   
    Nope, I would remain steadfast.
    There is a saying of Imam Ali that goes something like "Don't be afraid of standing alone, if you know you are on haqq". I am paraphrasing as I can't find the exact quote.
  17. Like
    Ali Hamieh reacted to narsis in Mutah is Halal   
    Why do the Shia consider temporary marriage (sighah/mut’ah) permissible?
    Temporary marriage is an accepted system of marriage by the Qur'an and Shīʻī jurisprudence. Through learning and studying Islamic traditions and knowing the philosophy behind every rules, we will admit the precise and accurate system of jurisprudential issues. Please read this article accurately and refer to the references I've provided at the end;
    Before beginning this debate, two points need to be mentioned:
    1) This issue is a fiqhi one, therefore it originally needs to be analyzed in the right place by Sunni and Shia fiqh experts (fuqaha’) along with Quranic and hadithic reasoning and without any negative propaganda and making noise or insult by any of the two sides.
    2) Analyzing this issue along with propaganda and insult (as seen in some websites and opposing books) is not the right way to analyze it and is far from proper Islamic behavior.
    In order to be able to reach a conclusion, the following points need to be mentioned and analyzed:
    1) The definition of temporary marriage
    2) The Quranic and hadithic reasoning behind it being permissible
    3) Has its ruling been nullified?
    4) What the sahaba and tabe’in’s viewpoints were on it.
    5) Some of the doubts and questions regarding this issue
    1) Its definition:
    Mut’ah means for a free woman (who isn’t a slave) to willingly get married to a man for a limited and specified time, along with the mahr (dowry) they have agreed on, given that there aren’t any sababi (restrictions that are caused by certain causes eg. when one gets married to a woman, he can no longer get married to her mother even if he divorces her and in other words, marrying her mother is haram forever), nasabi (restrictions that are a result of certain family relationships eg. one cannot get married to his sister, mother or aunts), and rezai (restrictions caused by a woman breast feeding a child of course only certain breastfeeding with the necessary conditions) restrictions to getting married, that the woman isn’t married to another man, that she isn’t in her Iddah (the waiting period in which a woman must observe after divorce before being able to get married to another man) or any other restrictions.
    In this marriage contract, there is no divorce, and whenever the specified time of the marriage ends, the couples are no longer “husband” and “wife”. If they have had any intercourse and at the same time she isn’t ya’esah (referring to a woman in menopause) she has to the observe the divorce Iddah after their separation. If she doesn’t have a menstrual period, but is in the age that she is supposed to see blood, she has to observe Iddah for forty-five days.[1]
    The child of such a marriage, regardless of whether it is a girl or boy, is the father’s and is called by his name and inherits from both his mother and father. All of the general rulings pertaining to fathers, mothers, their children, and the child’s aunts and uncles go here too.
    2) The reason behind its permissibility:
    All Muslims agree and no one argues the fact that the permissibility of such a marriage has been legislated by Islam such that all Islamic scholars of all sects (with all of their differences) have no objection here. Of course, Sunnis believe that its permissibility has been nullified. We will analyze this claim as we go on.
    As for its Quranic reasoning:
    Allah (swt) says:     فَمَا اسْتَمْتَعْتُمْ بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَریضَةً [2]
    Ubayy ibn Ka’b, Ibn Abbas, Sa’id ibn Jubayr, Ibn Mas’ud, and Al-Sadi all would recite the mentioned verse in the following manner:   فَمَا اسْتَمْتَعْتُمْ بِهِ مِنْهُنَّ إِلى‏ أَجَلٍ مُسَمًّى (In other words, they would add the underlined phrase). Agreed, the writer of Tafsir Al-Minar (Rashid Rhidha) insists that this verse was revealed concerning permanent marriage, but this theory is incorrect because:
    a) A large number of the sahabah believe that this verse was revealed concerning temporary marriage, not permanent marriage.  The reason for such a claim is that they would always add this phrase «إِلى‏ أَجَلٍ مُسَمًّى» to the end of the verse. Back then, this phrase was used and added to a marriage contract to indicate its temporariness (showing that when they would add it to the abovementioned verse, they believed that it is talking about temporary marriage). This phrase literally means until a certain mentioned time.
    b) Although the word mut’ah (and its derivatives, like the one in the previous verse) can also be used for permanent marriage, its frequent usage is for temporary marriage, therefore if it is used, it is apparently pointing to temporary marriage. On the other hand, the word “nikah” can be used for temporary marriage, although its usage for permanent marriage is stronger. Therefore, this verse is most probably and apparently speaking of temporary marriage.[3] [4]
    Even if one doesn't accept that mut’ahs apparent meaning isn't temporary marriage, the least is that it denotes temporary marriage and as a result, will be one of the cases in which a word is used in a sentence for more than one meaning.
    c) Using mut’ah in the verse to convey permanent marriage entails an unnecessary repetition in the verse. That is because in the beginning of surah Nisa' (which has expressed most of the rights and decrees pertaining to women) all of the different types of marriage have been mentioned in a special order. As for permanent marriage, it says: "If you fear that you may not deal justly with the orphan (girls), then marry (other) women that you like, two, three, or four. But if you fear that you may not treat them fairly, then (marry only) one…"[5]
    Regarding the mahr (dowry) of a marriage, it says: "Give women their marriage-portion freely, (without any restraint), but if they themselves (voluntarily) remit to you anything thereof, then you may consume it with pleasure."[6]
    Concerning female slaves (Ima'): "And whosoever of you who has not the means to marry free-believing men, may marry believing girls from among those (captives and slaves) whom you own; and Allah is The Knower of your Faith; you are Fellow-creatures; then, wed them with the permission of their masters and give them their marriage-portion according to what is reasonable, provided that they are chaste, not adulterous nor taking secret lovers…"[7]
    Here, when Allah (swt) says " ما مَلَکَتْ أَیْمانُهُمْ " (those whom you own), He is pointing to the marriage between a person and his female slave. This issue has also been mentioned in this verse: "Except from their spouses or their slave women, for then they are not blameworthy. "[8]
    Finally this statement that says: " فَانْکِحُوهُنَّ بِإِذْنِ أَهْلِهِنَّ " (then marry them with the permission of their masters) indicates the marriage between a man and the female slave of a third person.
    Till this verse, all of the different types of marriage have been counted. The only one left is temporary marriage, which has been also been stated in the previous verse. As a result, interpreting this phrase
    " فَمَا اسْتَمْتَعْتُمْ " as something pertaining to permanent marriage and the phrase " فَآتُوهُنَّ أُجُورَهُن" (so grant them their dowries) as its mahr and dowry both entail repetition that is not needed at all, because both have already been mentioned in the previous verses.
    Anyways, by taking a look at this surah, one can conclude that it is trying to list all of the different types of marriage in a specific order and this list doesn't come out to be complete unless temporary marriage is meant by the abovementioned verse (as the verse's apparent meaning also shows).
    d) If permanent marriage is meant, then why has it been claimed that temporary marriage has been nullified? In this case there is no meaning in temporary marriage being nullified, because when the Quran hasn’t legislated it in the first place, how it can be nullified?
    e) In this verse, paying the mahr or dowry has been announced as subject to estemta' (sexual pleasure) when it says: "For the enjoyment you have had from them (sexual intercourse) thereby give them their dowries…"[9] and this matter suits temporary marriage, not permanent marriage because in the latter, the woman becomes owner of the dowry as soon as the marriage contract is performed, although paying all of it depends on the marriage being consummated (while in the former, she only becomes owner after the contract being consummated). Of course, how and when it is paid all depend on the society where the couple live in and the traditions there. Some might even give it before the contract is performed, while others might delay it until after the husband's death for the wife to inherit it.
    These were a few of the many Quranic reasons for temporary marriage.
    Now the reasons for it from the tradition of Prophet Muhammad (pbuh):
    The followers of the Prophet's tradition all know that there are many genuine and authentic hadiths on the permissibility of temporary marriage during his time, here are a few:
    a) Jaber ibn Abdillah al-Ansari reports: "We would perform temporary marriage during the time of Rasulullah (pbuh) and it was also allowed during Abu Bakr’s time until Umar banned it.[10]
    b) It has been quoted from Ibn Abbas that: "The verse of mut'ah (that says that mut'ah is halal) is of the muhkam verses of the holy Quran (verses that are clear statements accepting no interpretation) which hasn't been nullified."[11]
    c) Both Hakim and Ibn Jarih report that Imam Ali (as) said: "If Umar hadn't banned mut'ah, no one would ever commit adultery other than shaqiyy (wretched) individuals."[12]
    d) It has been quoted that 'Imran ibn Hasin said: "The Quran contains the mut'ah verse and there is no other verse that (has come after it that) nullifies it. The Prophet (pbuh) ordered us to it and never banned it during his lifetime. After his demise, someone came and banned it on his own behalf and according to his own opinion."[13]
    This hadith shows that mut'ah was halal until the second khalifah's time which this hadith refers to as "someone who banned it on his own behalf and according to his own opinion".[14]
    Till here, one can conclude that the argument over mut'ah's permissibility doesn't go back to whether or not the Prophet (pbuh) legislated its permissibility or not, or whether or not any of the Sahaba performed it or not, or whether or not they believed in its permissibility after the Prophet's demise or not (before the second khalifa's reign). On the contrary, the root of this argument is whether this action, which was allowed during the Prophet's time and was acted upon by his companions, was nullified or not. Also, a part of this argument goes back to the fact that some have considered its permissibilitng the Prophet's time and will punish anyone who performs them; the mut'ah of women (getting married temporarily to them) and the mut'ah of Hajj."[23]
    4)   The sahabas’ position and viewpoint regarding temporary marriage:
    A large number of sahabis and tabe'in (those who followed the Prophet's time but never saw him) see mut'ah as permissible and not nullified. They are as follows:
    1) Imran ibn Hussain
    2) Abdullah ibn Umar
    3) Salamah ibn Umayyah
    4) Ma’bad ibn Umayyah
    5) Zubair ibn 'Awamm
    6) Khaled ibn Muhajir
    7) Ubayy ibn Ka'b
    8) Rabi'ah ibn Umayyah
    9) al-Sadi
    10) Mujahid
    11) Ibn Aws Madani
    12) Anas ibn Malek
    13) Mu'awiyyah ibn abi-Sufyan
    14) Ibn Juraih
    15) Nafe'
    16) Sabib ibn abi-Thabit
    17) Hakam ibn Utaybah
    18) Jabir ibn Yazid
    19) al-Bara' ibn 'Azeb
    20) Sahl ibn Sa'd
    21) Mughairah ibn Shu'bah
    22) Salamah ibn Akwa'
    23) Zayd ibn Thabet
    24) Khaled ibn Abdillah al-Ansari
    25) Ya'la ibn Umayyah
    26) Safwan ibn Umayyah
    27) Amr ibn Hawshab
    28) Amr ibn Dinar
    29) Ibn Jurair
    30) Sa'eed ibn Habib
    31) Ibrahim al-Nakha'i
    32) Hasan Basri
    33) Ibn Musayyab
    34) A'mash
    35) Rabi' ibn Meysarah
    36) Abi Zuhari Mutraf
    37) Malek ibn Anas (in one of his two viewpoints)
    38) Ahmad ibn Hanbal in some conditions
    39) Abu Hanifah according to some cases[24]
    5) Doubts and questions on mut'ah:
    a) The whole purpose of legislating the permissibility of marriage is for the establishment of a family and the continuation of generations, while temporary marriage defeats this purpose because the only reason for such a marriage is sexual satisfaction.
    This question comes up because one mixes up the benefits of a specific ruling and its “subject” (In order to see what is meant by the subject of a ruling , pay attention to the following example: “Prayer is wajib” ; This ruling has a ruling and a subject; its ruling is wujub, or in other words, being mandatory. The subject of this ruling is the act that has been made mandatory, which in this case is prayer.). What was mentioned was one of the benefits of marriage, but its ruling doesn't solely depend on that particular benefit, thus, getting married to a barren or ya'esah woman (one who has reached menopause), or a girl who is still a child is also acceptable (although the abovementioned benefit isn't possible with them). Many young couples get married only for fulfilling reproductive desires in an Islamically legitimate way and don’t even think of bringing a child (although it might accidentally happen), yet their marriage is right and no one says that such intentions are problematic.
    What is strange is that sexual desires are counted as its only benefit, while in many cases like in permanent marriage, one gets temporarily married for other reasons such as bringing a child, managing and taking care of the home, or nursing and growing children etc.
    The question we have from those who oppose mut'ah is that if its purpose contradicts that of permanent marriage, then what do you have to say about couples who get married with the intention of getting divorced after two months? Is their marriage correct or not?  Clearly, no faqih and alem (scholar) says such a marriage is incorrect unless he wants to say something completely illogical. So what is the difference between the two, other than one being timely and the other, permanent?
    The author of al-Minar says: "The strictness of past and present ulema (scholars) and them prohibiting mut'ah, necessitates the prohibition of permanent marriage with the intention of getting separated by divorce afterwards. Yet, they say that if one has this intention at the time of marriage but doesn't mention it when performing the contract as one of the contract’s conditions, the contract is correct (and the two become husband and wife, although if it is mentioned, it will surely make the contract void), nevertheless, hiding this intention is considered deceit, thus, such a contract deserves to be void (although it isn't) more than a contract in which such intentions have been mentioned in (because when it isn’t mentioned, it is considered deceit)."[25]
    We the Shia believe that if the couple themselves are content (in order for it not to become a form of deceit), and make a time limit one of the contract's conditions, it is still correct and they are husband and wife.
    b) The permissibility of mut'ah contradicts the verse that says: "And those who guard their private parts;
    except from their spouses or their slave women, for then they are not blameworthy; but whoever seeks (anything) beyond that it is they who are transgressors."[26] This verse is saying that anyone who goes after anything other than the mentioned instances has crossed Allah's red line and entered the domain of haram acts. Mut'ah doesn't cause any legitimate relationship between two people, so one who has intercourse with his mut'ah "wife" has commited a haram act.
    This is merely a claim that has no backup. Such a woman is the man's wife and has her own rulings. Just because her sustenance (nafaqah) isn't the man's responsibility and the fact that she doesn't bear the qismah right (which says the different wives of one man equally share his sleeping with them, each "owning" the same number of nights), doesn't make her not be his wife. The nashizah woman (one who doesn't do tamkin) is considered one's wife although she lacks the nafaqah and qismah rights, and the same goes with a girl who has become one's wife while merely being a child.
    It is completely wrong to say that since there is no ruling, there is no subject of the ruling. Sometimes the subject is there, but its ruling isn’t. Being husband and wife is a relationship between a couple that is followed by numerous rulings and decrees, if some of them cease to exist, it doesn't mean that the relationship in its entirety doesn’t exist either. There are chances that some of these rulings exclusively belong to some types of marriage, not all of them.
    c) One who performs temporary marriage, isn’t after companionship and a life free of adultery and sin, on the contrary, his/her sole intention is adultery. And although there is a responsibility of the man taking care of his spouse and therefore somewhat causing an obstacle for him committing adultery, there is no obstacle for the woman to commit it and she is able to offer and present herself to other men anytime she desires, becoming one of the instances of the poem that speaks of a ball that is struck back and forth by polo-sticks.[27]
    Who says that being protected only belongs to men? If this marriage is right, both men and women can protect themselves from adultery. Three things prevent young women from wrongdoing:
    1- Permanent marriage
    2- Temporary marriage with the conditions that were mentioned earlier
    3- Controlling and dominating one's sexual drive
    The first choice isn't a practical one for young girls and boys because of the low salaries that they receive from their families or the government or anywhere else. Taming the sexual drive is also impractical and almost impossible except for a few exceptional individuals. The only option that remains for youth in order not to fall into sin and corruption is temporary marriage.
    Islam is Allah's final religion and Prophet Muhammad (pbuh) is His final messenger, his book being the final book and his decrees being the final ones. Such  characteristics call for this religion to have a solution for every social problem that might occur in order to keep the respect and greatness of Muslims. Sexual problems aren't an exception and Islam surely needs to provide a solution.
    Imam Ali's (as) voice can still be heard, warning mankind of the negative consequences of not taking this solution serious: "If it wasn't for him (Umar banning mut'a) no one would ever commit adultery other than the shaqiyy (wretched)."[28]
    As for linking mut'ah to the poem mentioned above, it is a sign of this person's ignorance regarding its essence and its borders and limits. The mut'ah that this person is thinking of, is one of the wrong statements that the Shia have always been accused of[29], while the Shia find this accusation false. They don’t believe that the temporary wife is one who other men can have turns with, how is that so, while they say that after every temporary marriage she has to observe an Iddah?! If she has to observe an Iddah, offering herself to others will no longer have any meaning. Subhanallah! How can they lie so much about the Shia?! This poem is an insult to divine revelation and heavenly legislation, while all interpreters of the Quran and narrators of tradition all agree that such a decree was indeed legislated, even though they claim that it was eventually nullified. So what this person is actually saying is that during the time this marriage was allowed by the Prophet (pbuh), it was an illegitimate act!
    [1] See index: Remarrying after temporary marriage (question 1099).
    [2] Nisa:24.
    [3] See: Tabari, Tafsir Kabir; Zamakhshari, Kashaf; and the sharh (explanation) of Sahih Muslim by Nawawi in the beginning of the chapter on marriage, and other great scholars have all considered this recitation as one that no one can doubt about. In this case, the phrase " الی اجل مسمی" will only be an explanation added to the verse, not part of the verse.
    [4] Ezdevaje Movaqqat (temporary marriage), pg. 14-15, The Ahlul-Bayt World Assembly.
    [5] Nisa':3.
    [6] Nisa':4.
    [7] Nisa':25.
    [8] Mu'minoon:6.
    [9] Nisa':25, ... فَمَا اسْتَمْتَعْتُمْ بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُن
    [10] Sahih Muslim, v.4, pg. 131, Musnad Ahmad, v.6, Fathul-Bari, v.9, pg.149.
    [11] Kashaf, v.1, pg. 498, printed in Beirut.
    [12] Tafsir Tabari, v.5, pg. 9, Fakhr Razi's Tafsir, v.10, pg. 5, al-Durrul-Manthur, v.2, pg. 140.
    [13]Sahih Bukhari, v.2, pg. 168 and v.6, pg. 33; Sahih Muslim, v.4, pg. 48, Sunan Nisa'i, v.5, pg.155; Musnad Ahmad, v.4, pg. 426 with an authentic chain of narrators.
    [14]See: Neylul-Atwar, v.6, pg. 271; Fathul-Bari, v.9, pg. 150.
    [15] Muminoon:6-7, إِلاَّ عَلى‏ أَزْواجِهِمْ أَوْ ما مَلَکَتْ أَیْمانُهُمْ فَإِنَّهُمْ غَیْرُ مَلُومینَ فَمَنِ ابْتَغَى‏ وَرَاءَ ذَالِکَ فَأُوْلَئکَ هُمُ الْعَادُون‏ "
    [16] Talaq:1 "فطلقون لعدتهن"
    [17]Ahkamul-Quran, 290, pg. 184-195, chapter of mut'a, Darul-Kutub al-Ilmiyyah; Sahih Muslim along with the explanation of Nawawi, v.9, pg. 179, the chapter on mut'a Irshadus-Sari.
    [18]See: Sahih Muslim, v.2, pg. 130, Darul-Fikr Press, Beirut.
    [19]The tafsir of Qurtobi, v.5, pg.130-131.
    [20] Zadul-Ma'ad, v.2, pg. 204. 
    [21] See: Ezdevaje Movaqqat (temporary marriage), pg. 17-21, The Ahlul-Bayt World Assembly.
    [22]Al-Insaf fi Masa'ela Dama fihil-Khilaf, pg. 534.
    [23] Sharh Ma'anil-Athar, v.2, pg. 146.
    [24] Al-Ghadir, v.6, pg. 220, and Ezdevaje Movaqqat dar Islam, pg. 133, and Mut'a az Fakiki, and Ahkamul-Shar'iyyah fi Ahwalal-Shakhsiyyah.
    [25] Tafsir Al-Minar, v.3, pg. 17.
    [26] Mu'minoon:5-7.
    [27] Tafsir Al-Minar, v.5, pg. 13.
    [28] Mustadrakul-Wasa'el, v.14, pg. 478. " فَلَوْلَاهُ مَا زَنَى إِلَّا شَقِیٌّ أَوْ شَقِیَّة"
    [29] See: Kitabul-Sunnah wal-Shia, pg. 65-66.
    With Duas.
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    Ali Hamieh reacted to Hameedeh in Help   
    The OP is banned. 
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    Ali Hamieh reacted to ShiaMan14 in Abu Bakr and Umar   
    They both believed in Allah as their Lord and Muhammad as their Prophet. Hence they were Muslims.
    Disobedience and disbelief are different matters.
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    Ali Hamieh reacted to guest050817 in Abu Bakr and Umar   
    Such a question i think should not be asked on shiachat. The answer to the question is, we shia's do not concern ourselves with this kind of question. The judgement is on Allah azwj.  
    If anyone calls Abu Bakr or Umar a Kaffir here, it will go against clear guidance of our Ulema, and shiachat rules.
    If people speak like that because they hate me, just to spite me, i ask you, forget about a lowly person like me - respect the madhab of the ahlulbayt asws, and the guidance of our Ulema. Spite me in another way, insult me and my family, but don't harm the family of the prophet s.a.w
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    Ali Hamieh reacted to Reza in ShiaChat Member of the Week!   
    Darth Vader
    @Darth Vader

    "Was looking for the dark side of the force, found ShiaChat instead."
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    Ali Hamieh reacted to Laayla in What's your best childhood memory??   
    Assalam Alikum
    I remember hearing that on the news.  I think it was the Indian zoowar who sprayed 3attir and in effect caused it to make red residue.  Allahu a3lam.
    My best childhood memories is my mom making us chicken rotisserie sandwiches returning back from the masjid.  She would make atleast 7 sandwiches, calling each one by name and asking us what we wanted in them.  I have a lot of nice memories of my mom, Ya Allah increase her lifespan and give me the opportunity to serve her again.
    M3 Salamah, FE AMIN Allah
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    Ali Hamieh reacted to yusur317 in What Ethnicity/Race Are You? (Anonymous Poll)   
    Smiles786 I don't understand why you'd consider it racist? No one is suggesting one race to be superior to the other.  Chattingwithshia is just curious. I'm actually surprised by the results. I'd love to have a poll of shiachat members age groups!
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