Ashvazdanghe

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)

I would liken Roundup to an early surgical implement. Crude and destructive, but nevertheless a necessary step in the evolutionary process for man to develop more effective solutions.

When you have Roundup banned and when governments and scientific researches not in corporate funding and control. When human life becomes more valuable than profits. When they ignore profits and derive new antibiotics for the adapting pathogens. When the masses are not misled like sheep for more consumption of everything including dangerous and haraam for the sake of profits. Then a whole lot of problems will disappear and humanity will start progressing like before too.

This picture stretches the concept even further.
We were at Hyde Park over the weekend and the climate change protests had meant that one of the busiest roundabouts in London was closed to all traffic. We had Park Lane to ourselves, so we took lots of pics, with Maryam sitting in the middle of the road practicing her panning shots.
For this one, a group of policemen were walking back to their vans with their lunches bought from a nearby shop.

The day before in Hyde Park she captured this. This time I didn't do the spotting, it was her own effort. The picture has been cropped because one of the women isn't as covered up as she could be. I had told her previously to keep an eye on the man in the far right of the image, with his dreadlocks and dance like movement he looked interesting and I think was fairly stoned as well.

If you are in a difficult situation, remember to think positive thoughts. Believe that you can become a positive person and then decide to be positive. Think about changes you want to make and take those steps to be positive (do something, take action). We are all different, so our path will not be the same. It's not easy, but with the help of Allah we can be successful. When the time is right, inShaAllah, we can turn the positive thoughts into positive actions. May Allah (سُبْحَانَهُ وَ تَعَالَى) be-Haqq-e Masoomeen AS be our helper.

Questions & answers about unity of existence (video)
 

Salam 
But Imam Hussain (عليه السلام) sacrifice was greater than Jesus even we accept death of Jesus on cross , it was a personal sacrifice but Imam Hussain (عليه السلام) sacrificed himself ,his blood ,everything that he had & even his family & martyred as a lamb so he has more right for conquering death & broke power of sin but at the rest he will do intercession like as you mentioned above.

What I do is let the days pass when I feel crap.
We have to tell ourselves that it's totally normal to feel bad at times. It's hard to control certain emotions but what we can do is to observe it and let it simply pass.

She only wants freedom from physical abuse and I think it's her religous duty to try to save her life since physical abuse can lead to death. As far as her clothing is concerned, I believe when western people help Muslim women, they expect them to assimilate in western culture. People say that in domestic disputes, police always support the Muslim women. When my ex-husband called police on me, I was terrified, upset and shaking but police officer became mad at me just because I was not making eye contact with him. That day I knew that if I ever have to get help from police to escape my family, they won't help me unless I give up my hijab and other practices they dislike. 

I think the problem is in desi culture, women are presented as knight in shining armor, emotionally strong, wise women who have the solutions to all problems. That's the character of asghari in Mirat ul uroos, in which asghari's husband was a demsel in distress and when he got married to asghari, she solved not only his problems but all the problems in his family and even neighborhood. That's why it's hard for desi men to see any woman acting like demsel in distress. I have noticed my cousin becomes very upset when I show any weekness like "I cannot drive in snow". And I am thinking: I am not your wife, you don't have to deal with my weaknesses or learning disabilities, what are you getting so upset about? It's okay for you to rant about all the girls you want but cannot have, but I am not allowed to talk about REAL problems? 

Yours were unlike these, you posted them over a longer period of time with back and forth conversations.
Most of these WIM types are one off eloquent “teen aurtein, teen kahanian” (a seemingly similar articles written by three random women in an old days Women’s Urdu journal) which I used to steal away from my grandma. 

What does this have to do with Shia attacking each other on a Shia site, presumably over a post that they don't like, don't agree with or think is fake…. or they don't like the poster, feel the poster is irreligious or a sinner or a troll?  
You seemed to be saying that you don't want posts that you see as causing conflict on the site.  My position is that the posts don’t cause the conflict, the conflict is already there (within the community) - the post just produces a platform and opportunity to expose it.   Don't know about your further ramble. This is not just externalizing - it is a total disconnect…..

Very much a colonial narrative that provided a justification for their expansionism.
"See those Hindus and Muslims in India and how they are at each others' throats? We're there to impose the peace while taking over the country. "See the Sunni/Shia conflict in the middle east it's been going on for centuries, but we can sort it out and steal the oil in the process. See those Hutus and Tutsis? That fight started long before our time, but we can loot their country in the name of peace".
etc. etc.
Smart societies understand the pressure points and knowing that a resolution is likely intractable manage the situation. It's the reason why the supposed shrine to Abu Lulu in Kashan is off limits. It's the reason why India banned Rushdie's Satanic Verses and it's the reason why my non-Muslim business associates in Singapore send me Eid cards.
They could follow your approach, but they've worked out that the dead bodies are not worth it.
 

I've taken part in forums where the agenda has simply been to save money and even there we've had heated battles about the pros and cons of using breadmakers. I've taken part on forums where the agenda has been to help people dealing with debt and there's been a perennial debate as to whether or not someone is serious about this if have a cable tv subscription.
The point is that in such situations the board members know what causes unnecessary strife and rather than have another debate about breadmakers, the threads are shut down. But the well-being of the community came before that of individual posters.

If the people with these problems were to stick to the essential details - there would be very limited grounds for people to be harsh in their response. It's because they want to attack Muslims they dress up the story with details that then invite the attacks.
If some people were that concerned about such threads and the people behind them they would post a highly informed and factual answer and then ask the Mods to lock/hide the thread and/or convey the answer to the OP. Or the Mods/Admin who feel this way could do so themselves.
But let's face it, what people want is a bun fight and if it damages Islam so much the better.
The level of traction these posts get would challenge your assertion. They have a very low threshold for intellectual engagement and as a result attract a mass audience, in a manner that no theological discussion ever could.

It is best to take posters at their word - because we do not know the reality/unreality or whether their post is exaggeration or underreporting.  Judging someone’s integrity, honesty and level of religiosity based on a few words online is beyond bizarre.  Sure there are trolls, but the post might be genuine and you need to take Muslims at their word unless you have valid reason to believe they are being dishonest.  Online you never know what you dealing with.  The person might be a jaded troll but they also could be someone who is very much on the edge and is posting in desperation.  How would you like to be wrong?
  People are often in difficulty based on bad choices, or sadly, based on the choices of others.  I think that once someone can actually write out what kind of a mess they are in and post it online, they are fully aware of what those bad choices were.  I am sure they do not need to have a member point out what an evil schmuck they are.  It is not helpful.  The pointer-outer comes across as someone who has self-imposed faux moral and religious superiority getting a quick esteem fix by pointing out the faults of others whom they see as inferior to themselves.  Not helpful to anyone - ironically, including themselves.   People disappear after posting because they were either trolls, are wishing they did not post in the first place (and ask for their post to be removed) are embarrassed or humiliated by one or more responses, or feel they have received validation enough to tackle their issue in suggested ways.   If one post can cause extreme turmoil, the problem is not with the poster but with the lack of cohesion within the community members.  If something like a post pushes us off the rails into mayhem, then we have some serious work to do in terms of addressing ongoing misunderstandings that create battlefields when there is even the slightest opportunity.  

^^^
Brother,
I'm not questioning anyones eman.  I have only that right on myself and no one else.
I'm assessing based on numerous past topics where the same members, when they find me responding come all at once to criticise, resorting to personal attacks, and the easiest tactic questioning my akhlaq.  
It's the same people, it's like a gang, but really I don't know their purpose or what goals they have in mind. 
I ask Allah swt protection from those who wish evil or malice to others.
I thank you brother @Haji 2003 for addressing these issues.  

And in the context of the most recent thread the non-Shia reader would get the impression that mutah is a means of corrupting innocent Sunni girls. If that was the mission it was accomplished.

This is the heart of the problem.
An effective solution does not require us to make any assumptions at all!
In the most recent example, you'll see from the answers that I gave the poster, I took everything that was said at face value. I gave a constructive answer that would have enabled the OP to address her problem in a practical way. 
On the other hand.
There are plenty of people on this forum who were more than willing to engage with 'the story', the details of which had NOTHING to do with an effective solution and EVERYTHING to do with maligning the religion and its institutions.
@Laayla as a Mod I will caution you not to take for granted the imaan of anyone on this forum and that includes all Mods and Admins. Assess everything you read on its merits.

I like to give the benefit of the doubt even if I'm skeptical. The harm done by incorrectly assuming that a person is trolling seems far worse to me than the inconvenience of spending time helping someone who is playing us. 
Besides, I have enough faith in our beliefs and practices that I don't worry about criticism, even if disguised as a plea for help. There are always false assumptions, and once those are corrected, a person in need is helped or a troll gives up. 

Bismehe Ta3ala 
Assalam Alikum @Haji 2003
I don't know if you heard the news recently about a Saudi 18 year old girl seeking asylum in Canada.  She arrived in Toronto in a short skirt...
Freeland said Qunun commented about the cold and she responded that it gets warmer in Canada.
http://www.dailystar.com.lb/News/World/2019/Jan-12/473881-Saudi-teen-asylum-seeker-expected-in-Canada.ashx
I thought about opening a new thread about this topic, but I'm noticing there is a lot of sensitivities taking place within the mods and members.  Attacking in full force when anyone mentions where the person fell into sin from the very beginning, just to warn other people not to fall into the same mistakes or normalize the sins as something teenagers do.
Of course the issue at hand is not her type of clothing, but her impression of living a free life.  There is many points I want to address about this topic, but the “atmosphere" at ShiaChat feels like some voices are being restricted and prevented from sharing their viewpoints.  
Thank you for your time. @Abu HadiI tagged you Hajj to share my concern with you.
M3 Salamah, Fe Amin Allah 

@starlight
It's an issue of assessing each thread on its merits.
I don't remember giving you both barrels, so it must have been ok, I think.
What I pointed out in my OP were some indicators of troll-like behaviour, it's when there is a preponderance of such indicators that the light switches from amber to red.
Certainly, giving such threads carte-blanche for public consumption is not on IMHO. If independent, discreet advice is what is needed then we have mechanisms for that.
Often it's because these people supposedly took everything they were told at face-value that they got into trouble in the first place, the last thing we should be doing is following their example.

The cost of making these posts is nothing compared to the possible “benefits”, so I’m surprised there’s not more.
Especially text based ones with a much lower production budget than audio, images, or videos. 
Like Nigerian scam emails, if a million people ignore them, but one takes the bait, it’s all worth the return on investment exponentially.

People sometimes wonder why there is conflict between Iraqis or amongst Pakistanis or within Iran.
These threads provide an excellent case study as to how a stranger can come within a community and set off internecine strife with one post. Now imagine what anti-Muslim forces can do at a national level.