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I want to do mutah but it's socially unacceptable here. I'm young permanent marriage isn't so close. I don't know how to find something for me and nearly I am going to Australia and I am more worried that how I could stop myself from sun!

Salaam I have met a nice girl. We both want to get married. Everything is in place, the families have met each other and everyone is on board and we have everyones support. Only thing her father does not permit a mutah. Her parents prefer us to remain na mahram until nikah. The nikah will happen in July or August. My family are non Muslim so they are not in a position to be able to help. The girl wants to do mutah too, we both now want to become halal for each other. She has tried to convince them but now its my turn. It will be too difficult to remain na mahram for 8 months for both. I don't mean from a sexual perspective (we live in different countries), just generally because we are both getting more and more attached to each other and developing feelings. The parents argument is we have already hung out, whatsapped etc so just carry on doing that but that was different- those things were happening when we were still finding out about each other. Now the situation is different as we have reached certainty about each other, have feelings etc. I don't mind whatever conditions he wants. Its just appropriate to become halal now. What religious and practical arguments can I use to convince him? Duas

In Shia Islam we have this significant practice known as Muta which is to keep us away from sins like fornication, pornography, and masturbation. However the intricate laws of Muta (chosen by Maraja in non-western Islamic countries) and the societal circumstances are absolutely opposed to practicing this act. Within a Shia community, a man or woman cannot do muta with each other because they will be looked at in a negative way in the community. Shia Men cannot do Muta with Christian and Jewish Woman because let’s be honest: Western women will freak out when you mention marriage and then you try to make them repeat some Arabic verses. I’m a Shia Man who wants to do Muta but I’ve come to realize that it’s almost impossible due to the impractical rulings which cannot be applied in a Western country.

Is it haram to temporarily marry someone without knowing if they are followers of an abrahamic religion and just assume they are?

Bismillah ar rahman ar rahim, was salam aleykom dear brotheres and sisters. There is a girl in my university who is really nice and I would like to contract temporary marriage with her. The problem is that she says she is baptized, but she does not believe there is a God. However, after doing some research, I have found that according to the catholic church, someone baptized is considered catholic wether he really believes or not. So the question is: can she still be considered from ahlul kitab and thus can I contract tenporary marriage with her? Jazakum Allah for your time wassalam aleykom.

Far too often, you find that Shias are attacked at permitting temporary marriage. They accuse Shias of permitting something akin to prostitution (which is really odd, given the companions performed Mutah and the Prophet (saw) permitted it, and it would be strange to permit prostitution). What many Shias may not really know is that aside from the Hanbalis and a number of the Salafi scholars, two major Sunni Madhabs permit a man and or a woman to get married, with the intention they will divorce, so long as they do not explicitly make it a condition in their marriage. So in effect, a man can choose to marry a woman for a month, and then divorce her after a month and return to wherever he came from. In fact, not only is this essentially like temporary marriage, it actually throws the poor woman into confusion as she was not expecting someone who committed in marriage to suddenly change in that manner, and this can have adverse effects upon her. With Mutah, both parties are aware of what they are getting into. This sort of marriage is supported by the Hanafis, Shafi's, and Salafi scholars like Ibn Baz (a major scholar). Don't bother telling Salafis about ibn Baz because they will pull their classic cop-out card 'but they aren't infallible like your infallible imams , we use the word 'infallible imams' because like an election technique we drill in the same catchphrase again and again so put forth a message and so here it is 'infallible' imam'. However, a number of scholars within the Hanafi and Shafi' Madhab even permit a man and a woman to both know that they will cut off their marriage after a particular time period and so long as they don't explicitly put it into the marriage contract, that marriage is permissible. PS: This kind of marriage is valid according to most Sunnis anyway, but the distinction is in whether it is Harram to do or not, but once you do it, you become Halal for each other. If you aren't aware Hanafis comprise of the largest denomination of the four Madhabs, and along with Shafi'i muslims would make up well over half the number of Sunnis we have today. If you also take into account those who accept the Fatwah of ibn Baz and other fringe opinions among the Salafis purported by major scholars, Sunni Islam permits based on the dominant view for a man and or a woman to get married with the intention of divorcing after a certain period, and among those that permit it, some permit a man and a woman to both know the intentions of the other but not to add it in the official contract. Did i also forget to add, 'great' Salafi scholars like Ibn Taymiyyah, ibn Qayim (they love to quote him in motivational quotes), Ibn Hazm, Shawkani, Subki and others permit a grown man to be breastfed by a woman? You might think i have gone into an extreme to claim this and that it can not possibly true, but there is nothing more to it, it is a fact. They try to bury this truth and reality so you don't know about it! While the majority of their 'sect' permits what is effectively Mutah, and a number of notable scholars of theirs permitted what is essentially grotesque contact between those of opposite sex, here they are accusing the followers of Muhammed and ale Muhammed (peace be on them all) of allowing prostitution! The same people who among them have youth abusing Shias on Mutah, yet have girlfriends they procure outside of it! Quotes/Useful material to use: [IBN BAZ - A MAJOR SALAFI SCHOLAR, PART OF THE 'HOLY' SALAFI TRIAD OF SCHOLARS THAT ARE IBN UTHAYMEEN, AL ALBANI AND IBN BAZ] "If, on the other hand, a man sees that the woman and her former husband really want to get back together, therefore with the intention of helping them out, he marries her then divorces her after consummating the marriage, then this will be permissible with the condition that no one knows of his intention."https://hanafilegalrulings.blogspot.co.uk/2017/01/halala-after-divorce.htmlIn fact, the marriage is Valid and it is permissible according to a number of scholars in the Hanafi Fiqh, if the man and woman know their intention is to marry for a week, or a month, or a year, but do not explicitly stipulate it in the contract. It is clear cut temporary marriage, and the only thing differentiating it is the explicit inclusion in the marital contract:"If both the man and the woman marrying each other know of each others intention (i.e. that they are getting married for halaala), but at the time of marriage, the condition of halaala is not mentioned, then in this case some ulama (scholars) say that it is not permissible (although, just like in the first scenario, if someone does it, the marriage itself will be valid and the woman will become halaal for her first husband). Other ulama say that such a marriage is permissible. It is therefore better to avoid this."https://hanafilegalrulings.blogspot.co.uk/2017/01/halala-after-divorce.html(Ahsanul Fataawa: 5/154, Saeed)(Fataawa Usmani: 2/278, Maktaba Ma’ariful Quran)(Qaamoosul Fiqh: 2/426, Zamzam Publishers)(Raddul Muhtaar: 5/51, Darul Ma’rifa) " Similarly, if the woman gets married to a man with the intention that after the marriage and its consummation, she will ask for divorce and thereafter get married to her first husband, it will be permissible with the condition that no one knows of her intention."https://hanafilegalrulings.blogspot.co.uk/2017/01/halala-after-divorce.html(Ahsanul Fataawa: 5/154, Saeed)(Fataawa Usmani: 2/278, Maktaba Ma’ariful Quran)(Qaamoosul Fiqh: 2/426, Zamzam Publishers)(Raddul Muhtaar: 5/51, Darul Ma’rifa) PS: Other than Ibn Baz, who goes against most of the Salafis in his ruling, the Hanafi Fatwahs are not just 'rouge' rulings by 'individuals'.

Salam Alaikum everyone, I am in a very difficult situation, and I have no idea which direction I should go in so I am seeking advice (even if it's a harsh truth!) I will try to keep this short. I married my husband 7 years ago, we have one child. Three years ago I came to find out that he married another woman temporarily for a term of 8 years (they still have 5 years in their term). It shattered my whole world. I never thought he would do this to me, he lied originally about it to try to delay my feelings. When I first found out, I asked him ti leave her and he agreed. I thiught that was that and we moved on. A year after I found out that he had lied to me again, that he was still seeing her. I gave him another chance and actually accepted him being married to her on the condition that their relationship is strictly over the phone. He agrerd but I never fully trusted him, but thought it was what was best for our son at the time. I've recently come to realize that he is in fact seeing her in person still (surprise!) and broke down. I've cried nearly every day, and feel that my love to him is gone. He's promised to change and says he will only talk to her on the phone, but my heart can't trust him again. It's been very difficult not only on us but our son as well. It's come to the point that I have asked him for divorce, but he will not divorce me. My questions are, is anything he doing considered haram? Knowing that I will leave, is he obliged to divorce this other woman in order to save his permanent marriage? How can I go about getting a divorce from him? My biggest fear is that of losing my son (he is 3), what are the rules regarding him - who has primary custody? Thank you all for your time

Salaam. I'm not accustomed to doing this, but I feel it is necessary. Is there any woman in Richmond, Virginia who is interested in either mutah marriage or permanent marriage with me? I do realize this isn't a marriage site, but the world nowadays has gotten to a point where saving our Imaan is of the utmost importance. I wish to help protect not only my Imaan but the Imaan of a woman who feels the same way I do. I do this for the Sake of Allah. if anyone is interested to know more about me, they can go into here to read my profile: https://www.shiamatch.com/view.php?pid=127530 or you can ask me any questions if you wish. Again, I know this is not conventional, but I would rather ask for halāl than haraam. May Allah Bless you all.

I wants to marry a Girl Temporary for 2 years and wants to ask if it is necessory to take her Father's permission? Her Father does not supports her financially and not in any way, not even does he pays for her food. She is from a broken family her mother and father have been seperated years ago, since the custody of her is now on her father she lives at his Home, but Her father does not supports her and even beats her for no reason, her granddad does not consider that Girl and her brother to be His son's Children. They have never had anything to eat at their home.. they eat from outside and at her mother's place as neither does Her father buys her anything to eat nor does he allows anything at home.. Am i suppose to take permission from such father? Her father never supported her Financially not even pays a little for her bread even forbids her to bring anything to eat at home . I love that Girl and she had just been reverted from Hinduism to Muslim shia. All her family is Hindu including Father.. and i wants to marry her once Temporary than permenantly in future. So i want to ask if it is necessory to ask Permission of her Father?

Salaam Alaukum One giant Sunni scholar had got 70 Mut'ah wives!!! Sunni brothers answer me why AbdulMalik ibn AbdulAziz ibn Al-Jurayj had got 70 Mut'ah wives!!!?? Zahabi is a giant Sunni scholar. He says, ibn Al-Jurayj is one of the most reliable Hadith reporters and we have consensus on his reliability, he died in 150 A.H. Zahabi added the most important point about him in which he had gotten 70 Mut'ah wives (temporary marriage). Mizal al-I'etidal, vol 2, p 659 Mezzi says, when he (ibn Al-Jurayj) was going to die, he had 60 Mut'ah wives, and ordered to his sons not to marry these 60 women, for they are your mothers. Tahzib Al-Kamal, vol 4, p 544. For more information: Siyarul-A'alaam Al-Nubalaa, vol 6, p.p 331,336 Could some Sunni brothers tell me if it is adultery (Zina)? If it is adultery (Zina), then why there is consensus on his reliability!!! And if it is real marriage, why do you accuse Shia??

Although Sunni brothers say Mutaa is haram now but many Sunni scholars accepted that this verse of Holy Quran (4:24) is about MUTAA. if you look at the Sunni commentaries of Qur’an, many Sunni scholars such as Fakhr al-Razi confirm that the above verse was revealed about the Temporary Marriage (Mut’a). and also you can see other Sunni sources: Tafsir al-Kabir, by al-Tha’labi, under commentary of verse 4:24 of Qur’an; •Tafsir al-Kabir, by Fakhr al-Razi, v3, p200, commentary of verse 4:24; • Tafsir al-Kabir, by Ibn Jarir al-Tabari, under commentary of verse 4:24 with authentic chain of narrators, v8, p178, Tradition #9042; • Tafsir al-Durr al-Manthoor, by al-Suyuti, v2, p140, from several chain of transmitters; • Tafsir al-Qurtubi, v5, p130, under commentary of verse 4:24 of Qur’an; • Tafsir Ibn Hayyan, v3, p218, under commentary of verse 4:24 of Qur’an; • Tafsir Nisaboori, by al-Nisaboori (8th century); • Ahkam al-Qur’an, by Jassas, v2, p179, under commentary of verse 4:24.

(salam) Answering Christianity is one of my most favorite websites when it comes to refute allegations made on Islam and Prophet Muhammad (pbuh). But now time's come for Answering Christianity to be refuted. I encountered some articles while my research. Some authors in Answering Christianity wrote'em in order to refute Shia Muslims. I collected them all and refuted them in one of my blogs. Now I'm thinking of joining their forum and represent my article before the my opponent. This is my blog: http://modest-muslim.blogspot.com/

Please explain these two points taken form Sistani's site, what is it referring to and who are the people you want to make mahram ? 2438. In order to become Mahram (with whom marriage contract becomes haraam and is treated to be one of the close relatives), a father or a paternal grandfather can contract the marriage of his na-baligh son or daughter with another person for a short period, provided that it does not involve any scandal or moral lapse. However, if they marry a minor boy or a girl who is not in anyway able to derive any sexual pleasure during the period from the spouse, then the validity of such a marriage is a matter of Ishkal. 2439. If the father or the paternal grandfather of an absent child, marry it to someone for the sake of becoming Mahram, not knowing whether the child is alive or dead, the purpose will be achieved only if during the period fixed for marriage, the child can become capable of consummating marriage. If it later transpires that it was not alive at the time the marriage was contracted, it will be considered void, and the people who had apparently become Mahram will all become Na-Mahram.

Amsterdam red light district comes up with a business idea. My question is, will those who support mutah with prostitutes have any problem with men who satisfy themselves in this manner? Would the 'halal' sign be accepted like it is accepted for food? I have not added the link to the webpage because it contains images of Amsterdam's red light district with girls showcasing themselves. Anyone who googles 'halal prostitutes' will find multiple sources to this story.

Temporary marriage is an easy and simple marriage for people that can’t practice permanent marriage, legitimized by God for a number of reasons, one of which is to prevent fornication and sexual corruption. Consequently, God has excluded a few of the rulings and conditions required in permanent marriage from it. Islam has determined what should happen to children born from temporary marriage dictating that they are no different from any other child in terms of nasab (lineage), inheritance, hidanah (guardianship), the right of nafaqa (sustenance), etc. and can by no means be deprived of the love and care of their real mother and father. It is possible that the culture in society today isn't prepared to accept such a marriage, but it must be normalized so that society isn't deprived of its benefits. Of course, there are always exceptions for every law and rule but to oppose the entire idea for the sake of those few exceptions isn’t reasonable. Detailed Answer Before answering the question a few things must be pointed out: First: We should always be able to clearly distinguish the purpose and aim of every divine ruling so as to expect the proper and intended outcome. For example we cannot condemn Jihad since it causes death, people are wounded and children are orphaned, when the purpose of jihad is to in fact defend and protect our religion, life, possessions and the ones we love from the harm of outsiders, so if a certain number are not willing to put their lives at stake for the sake of everybody else, everyone will obviously be in danger. Second of all: The ahkam and Islamic rulings that are in some way social rulings should be analyzed concerning the vast majority of society, for there always is a chance that a general ruling won’t perfectly be compatible to each and every single person, these rare examples are the exceptions. Therefore the ahkam and laws pertaining to temporary marriage and its outcomes should be evaluated compared to the majority of the society, although there may be few exceptions as well. Third of all: In a permanent marriage the hidanah (guardianship) of the child is the mother’s duty for two years, if a boy, and seven years if a girl, and subsequently the right of raising the child is given to the father afterwards.[1] With these points in mind we must say: temporary marriage is an easy and simple marriage for those who are incapable of practicing permanent marriage, which has been legitimized by Allah to prevent sexual corruption and bring about an honorable society. That’s why, in the case of temporary marriage, God Almighty has reduced the constraints of marriage.[2] One of the positive points of Islamic law is that in regard to temporary marriage Islam has planned out the proper thing to do in case a child is born; Islam declares that a child born from this type of marriage shouldn’t be treated any different from a child born from a permanent relationship.[3] From the Islamic perspective he/she will be recognized as their children and they will be considered as his/her lawful mother and father, thus the child’s nafaqah (sustenance) will be the duty of the father and the child will inherit from both his mother and father. As a result the child will never feel ashamed and humiliated; because his/her mother and father have obeyed Allah by being in a relationship validated both by Islam and law instead of committing anything against the shariah (Islamic law). However we should be aware that the responsibility for taking care of the child is not only given to the father in temporary marriage but also in permanent marriage. In both cases, it is the mother’s right to take care of the child, for two years if it were a boy, and seven years if it were a girl[4], which she can give up to the father or use, but after that certain period this right will be passed on to the father. This hukm (ruling) might not be noticed as much in a permanent marriage due to the permanent relationship that holds the wife and husband together. Similarly in both types of marriage it is the father’s responsibility to provide all of his children with their financial needs and be their guardian after the period of hidanah. Obviously, God has arranged it this way in support of the mother, which is usually not as competent as the father in financially providing for the children and will most probably, in turn, have a hard time making ends meet. This is why Allah has placed the burden of nafaqah on the father’s shoulders. Although, if she wills the mother can accept this duty on her behalf for free or in exchange for payment, but no one can prevent her from seeing her child and showing him the love and affection he needs. In addition to the above usually no one is looking to have a child from such a marriage. Either side can set the condition not to have a baby or if they do, allow the mother to raise the child for a period or forever. The truth is that not all conceptions that occur in mut’ah have been on accident; sometimes men whose first wives were not capable of having babies would do so just to have a child and would take care of that child in the best way possible. It is possible not to witness many people nowadays in society that have admitted it gladly in their culture, but this tradition must be propagated and normalized throughout society with the aim of benefiting from its advantages. Of course, there are exceptions for every law and rule, so there might be a few examples of a child that has been born from a temporary marriage that doesn’t receive the amount of love and affection that he deserves but opposing the entire idea for the sake of a few exceptions isn’t reasonable. [1] Tawdihul-Masa’el (annotated by Imam Khomeini), vol. 2, pg. 257, question 1504. [2] Tabatabai, Mohammad Hosein, Al-Mizan fi Tafsir Al-Quran, vol. 15, pg. 15. [3] Tawdihul-Masa’el (annotated by Imam Khomeini), vol. 2, pg. 486; Ayatullah Makarem Shirazi: Issue 2079, The iddah must be observed after the time for temporary marriage expires…and the children that are born by such marriage have all the rights that children born from permanent marriage have and inherit from their mother and father and relatives, although the man and woman don’t inherit from each other. [4] Ibid; Imam Khomeini, Tahrir Al-Wasilah, vol. 2, pg. 312 (the chapter on birth and what is related to it), issues 12, 16 and 17. http://www.islamquest.net/en/archive/question/fa3354

Salaamun Alaykum, Today, if we look at our society we would easily see that mischief is at its peak, specially Illegitimate relationship between men and women. An unbias surveyy can tell us that majority between 15 years - 23 years are into this and it looks like nobody cares about this disease and thanks to cellphone and internet it has become more easier to fall in this trap. I don't understand why shias consider Mutah taboo, because this is the only solution for it. Parents need to understand that Mutah is 1000 times better and even mustahab than illegitimate relationship of their children. There are even practical ways if implementing it which can minimise the damage done by Zina. Whenever some non shia speaks against Mutah people start defending it and give 100% for it, but when it comes about implementation, they themselvf call it taboo... #Shame

Assalaamu alaikum Please share and promote “The Ultimate Muta marriage documentary” This is an unprecedented documentary revealing many suppressed truths about Muta marriage in Islam, from the Sunni Saheeh sources: we have finally finished this comprehensive research which reveals many suppressed truths about Muta marriage from the sunni perspective. It exposes many shocking evidence and realities, which are kept hidden from the majority of the people. This documentary took a very long time to research and produce. In the process, it required the downloading of more than 8 Giga Bytes of books on PDF and Microsoft Word formats as well as hundreds of hours of work in the research and production process. We are also planning to put all this together as one book along with the 2 or 3 DVDs containing the reference books used in the research. Temporary marriage is an alternative which would potentially solve many problems and prevent fornication and that’s one of the main motives that pushed me to undertake this project. It could affect the life of millions of people in both the current and the future generations to come. In order for this to happen, everybody who witnesses these truths is responsible for sharing them and helping spread the truth as the current media is overwhelmed by disinformation about this subject and the word of truth is hardly heard. If you are against the disinformation, do your part to combat falsehood by spreading the truth because the prophet has said : “the purifying of knowledge is teaching it”. Share on your facebook and groups and whatever means you have. I also give permission to re-upload on your own youtube channels if you want to do so, just acknowledge our channel so the viewers can visit and join our forum, ask questions or ask us for the book or DVDs in the future. Topics covered the documentary comprehensively covers the following topics: Index: (1) Muta in the Quran & definitions & background information (2) Who prohibited the two Mutas (2B) Umar's Famous Sermon forbidding the two Mutas (3) Who prohibited the Muta of Hajj (4) Companions who allowed Muta marriage (5) Companions who did Muta marriage (5B) Asmaa The daughter of Abubakr did Muta Marriage (6) Refuting the claims of the prohibition of Muta (6A) Muta Marriage was allowed by the Quraan verse 4:24 (6B) Refuting claims of quranic abrogation of verse 4:24. (6C) Refuting claims of hadeeths abrogating Muta marriage (7) Distortion and tampering of the hadeeths of Muta (8) Sunni invented temporary marriages Misyar Misfar etc & reasons for Muta (8A) Wisdom behind Muta and harms caused by banning it (8B) Sunni invented temporary marriages (8C) Different possible applications of Muta Marriage (9) Common misconceptions about Muta & how to perform Muta marriage (9A) Common misconceptions about Muta (9B) Muta is not Zina according to the Sunni schools of thought (9C) Instructions on how to perform Muta marriage contract Playlist for the full documentary with all the different parts (1 to 9): http://www.youtube.com/watch?v=T_AgagUN7eU&list=PLt7QQKiGYumf-o9deUPDcPRwizAhd47nq&index=1

(salam) "In Islam the institution of Marriage is for making a family and protecting the matrimonial life and protecting the next generation. How Mutta marriage can serve this purpose"?

(bismillah) (salam) Yesterday, I was debating with a friend about the issue of temporary marriage. We managed to get over the point that it is permitted in Islam. However, he raised the issue about the future implications of mut'ah on nikah. He argued that one who engages in mut'ah and in the future marries a different person will have a burden on his back. This burden is put when one has to mention to their partner their past sexual relations and whether or not they are a virgin. Furthermore, this argument implies that one has to confess their past sexual relationships, what is the Islamic standpoint on this issue? If yes, then, will that confession not discourage the partner from getting married due to not being chaste? If no, then, should the person lie and confess that they are a virgin or should they just find another partner that will accept this condition? (wasalam)

Salamon Alaikom. The temporary marriage (Mut'ah) of already married men has been a controvertial topic since long. I was not originally one of the suporters of this idea, till few years passed after my marriage and I found the following conditons leaving no Halal choice for me in the lifestyle, except doing Mut'ah. 1. There is a monthly period; 2. The busy lifestyle does not allow the best use of the rest of the time; 3. Decision to have a child, will leave the couple apart for about a year time; 4. Women can phisically tolerate longer separation; and 5. A child or children in general, can fulfill a mother's mental needs. I have experienced these conditions, and found Mut'ah the only halal way of a relationship answring my needs. Of course to keep my regular life going on smoothly (as I love my wife and children the most), the hiding of such an affair is out of wisodm. Though I have faced a lot of opposition from the community for variety of non sense reasons, and decided to research a little more for alternatives before doing Mut'ah. I appreciate if you can elaborate your opinion about the following two questions: 1. Why shouldn't I do Mut'ah? What's wrong with it, if I follow its conditions? 2. What can be an alternative halal way of responding to my needs? Thank you for the time you spend on this. Wassalam

Sallam In regards to Mutah, am I within my rights to ask him to tell his parents that he is going to be in a temporary marriage with me? jazakallah