Tag Archives: muta

The truth about Mutah (Temporary marriage)


بسم الله الرحمن الرحیم

Please read these short but strong articles about the Mutah or temporary marriage.

Work of  twelvershia.net:

Prohibition of Mutah marriages

Disproving the Argument that Mutah is in the Qur’an

The Banning of Mutah in the Time of Omar

The Companions that Believed in Mutah

Mutah in the Eyes of Ahl Al-Bayt in Ismaili and Zaydi Shia Traditions

Mutah in the Eyes of Ahl Al-Bayt in Twelver Shia Traditions

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Filed under Articles, Clarification about sunni hadiths, Rebuttals, Revealing Shia sect, Shiite's sahih hadith

Ibn Abbas belief of Mut’ah VS Shia belief of Mut’ah – LEARN THE DIFFERENCE


بسم الله و الصلاة و السلام على رسول الله و على آله و صحبه و سلم

Shias always argue that the literal prostitution they believe in is the SAME Mut’a that was once allowed in Islam, with all the conditions. This is yet another big Shia lie and many, even knowledgeable Sunnis, are not aware of the fact that the Mut’ah that was once allowed had little to do with that the Rafidis propagate and belief in (pure prostitution). I remember Farid posted an interesting difference from a narrations, gotta find it in sha Allah, also I gonna post loads of dirty filthy fatwas from their top scholars proving to everyone that the Shia Marja’iyyah (read Mafia) promotes prostitution with hookers, virgins etc. and their Mut’ah has barely any Shuroot.

Anyway, what is really important in this thread is that even those Sahaba who did believe in Mut’ah after it’s prohibition (obviously they did not believed in its prohibition in the absolute sense and ironically no one less but Ali rebuked them HARSHLY for that!) never ever believed in it as the Shia do, the likes of Ibn ‘Abbas believed Mut’ah to be a RUKHSA i.e. only permissible in very EXTREME situations (like pork!) whereas the Shia Rawafid believe it is one of the most noble Sunnahs and a recommended deed i.e. it’s like believing that pork (which is only permissible in extreme situations) is one of the best meat and recommended to be eaten!!!

Before I start let me explain an important Islamic term:

الرخصة
Its linguistic meaning is easiness. Its legal meaning is that which is established contrary to [other] legal evidence because of a preponderant contingency. [Its examples include]: someone in need eating unslaughtered meat, pork, shorting prayers while traveling, and joining [prayers while traveling].

What Ibn ‘Abbas actually believed with regards to Mut’ah marriage:

Bismillah

It is a well accepted opinion among the scholars of Sunnah that Mut’ah (temporary marriage) is an invalid practice. It is also well accepted that it was once valid but later on it was banned. Hence, many narrations are present in the books of hadith to prove that it was prohibited. One of the companions who have narrated the hadith on the prohibition of Mut’ah is ‘Ali bin Abi Talib (ra). Besides that there were some who held the view of its permissibility. This is not a discussion on it details rather this is particularly to discuss the view of Abdullah bin ‘Abbas (ra) regarding it and the reaction of companions to his opinion.

OPINION OF IBN ‘ABBAS REGARDING TEMPORARY MARRIAGE

Ibn ‘Abbas considered that temporary marriage was permitted. Al-Imam Muhammad bin Isma’il al-Bukhari (d256 AH) narrates in his Sahih:

5116 – حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي جَمْرَةَ، قَالَ: سَمِعْتُ ابْنَ عَبَّاسٍ: سُئِلَ عَنْ مُتْعَةِ النِّسَاءِ «فَرَخَّصَ»، فَقَالَ لَهُ مَوْلًى لَهُ: إِنَّمَا ذَلِكَ فِي الحَالِ الشَّدِيدِ، وَفِي النِّسَاءِ قِلَّةٌ؟ أَوْ نَحْوَهُ، فَقَالَ ابْنُ عَبَّاسٍ: «نَعَمْ»

Ibn ‘Abbas was asked regarding temporary marriage with women so he allowed it. On this one of his slaves said, “It is only in harsh condition, when there is lack of women?” or something of that sort. So Ibn ‘Abbas said, “Yes.”

In a tradition from As-Sunan Al-Kabeer (14166) by Al-Bayhaqi Ibn ‘Abbas (ra) responded to the criticism of Sa’eed bin Jubair on his view on Mut’ah by saying, “I did not intend that, neither did I give such ruling regarding Mut’ah. Mut’ah is not permitted except in case of necessity. Indeed it is like the dead meat, blood and the flesh of swine.”

It is clear from the above authentic narrations that the view of Ibn ‘Abbas was not similar to that of Shia Twelvers regarding Mut’ah. Hence, according to him Mut’ah is only permitted when there is need while according to Twelvers it is a virtuous act.

However, Sunni scholars do not think that Mut’ah is permitted even if there is lack of women unlike Ibn ‘Abbas who thought it is permitted. The view of Ibn ‘Abbas (ra) was wrong and the view of Twelvers is worse.

REACTION OF COMPANIONS AGAINST THE VIEW OF IBN ‘ABBAS

The foremost to oppose Ibn ‘Abbas (ra) in his view was Ameer al-Mu’mineen ‘Ali (ra). Al-Imam Al-Bukhari narrates in his marvelous book Sahih:

5115 – حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، أَنَّهُ سَمِعَ الزُّهْرِيَّ، يَقُولُ: أَخْبَرَنِي الحَسَنُ بْنُ مُحَمَّدِ بْنِ عَلِيٍّ، وَأَخُوهُ عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ، عَنْ أَبِيهِمَا، أَنَّ عَلِيًّا رَضِيَ اللَّهُ عَنْهُ، قَالَ لِابْنِ عَبَّاسٍ: «إِنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَهَى عَنِ المُتْعَةِ، وَعَنْ لُحُومِ الحُمُرِ الأَهْلِيَّةِ، زَمَنَ خَيْبَرَ»

Al-Hasan bin Muhammad bin ‘Ali and his brother Abdullah bin Ali both narrate from their father [i.e. Ibn al-Hanafiyyah] that ‘Ali said to Ibn ‘Abbas, “The Prophet (sallallahu ‘alaihi wa sallam) forbade from Mut’ah and the eating of domestic donkey’s flesh during the time of Khaybar.”

In Sahih Muslim it is like this:

حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ نُمَيْرٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا عُبَيْدُ اللهِ، عَنِ ابْنِ شِهَابٍ، عَنِ الْحَسَنِ، وَعَبْدِ اللهِ، ابْنَيْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ أَبِيهِمَا، عَنْ عَلِيٍّ، أَنَّهُ سَمِعَ ابْنَ عَبَّاسٍ يُلَيِّنُ فِي مُتْعَةِ النِّسَاءِ، فَقَالَ: «مَهْلًا يَا ابْنَ عَبَّاسٍ، فَإِنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَهَى عَنْهَا يَوْمَ خَيْبَرَ، وَعَنْ لُحُومِ الْحُمُرِ الْإِنْسِيَّةِ»

‘Ali heard of Ibn ‘Abbas being lenient regarding Temporary marriage so he said to him, “Wait O Ibn ‘Abbas! Indeed the Messenger of Allah (sallallahu ‘alaihi wa sallam) forbade it during Khaibar and from the meat of domestic donkeys.”

In another version of Sahih Muslim he said to Ibn ‘Abbas, “You are a person who has been led astray…”

Another person to oppose Ibn ‘Abbas in this regard was Abdullah bin az-Zubair. Hence, Imam Muslim records in Sahih:

حَدَّثَنِي حَرْمَلَةُ بْنُ يَحْيَى، أَخْبَرَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي يُونُسُ، قَالَ ابْنُ شِهَابٍ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عَبْدَ اللهِ بْنَ الزُّبَيْرِ، قَامَ بِمَكَّةَ، فَقَالَ: «إِنَّ نَاسًا أَعْمَى اللهُ قُلُوبَهُمْ، كَمَا أَعْمَى أَبْصَارَهُمْ، يُفْتُونَ بِالْمُتْعَةِ»، يُعَرِّضُ بِرَجُلٍ، فَنَادَاهُ، فَقَالَ: إِنَّكَ لَجِلْفٌ جَافٍ، فَلَعَمْرِي، لَقَدْ كَانَتِ الْمُتْعَةُ تُفْعَلُ عَلَى عَهْدِ إِمَامِ الْمُتَّقِينَ – يُرِيدُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ – فَقَالَ لَهُ ابْنُ الزُّبَيْرِ: «فَجَرِّبْ بِنَفْسِكَ، فَوَاللهِ، لَئِنْ فَعَلْتَهَا لَأَرْجُمَنَّكَ بِأَحْجَارِكَ»

Abdullah bin Zubair stood up in Makkah and said referring to a person, “Allah has made some people hearts blind as they as He has made their eyes blind; they issue verdict in favor of Mut’ah.” So that person called him and said, “You are uncouth and lacking in manners. By Allah, Mut’ah was practiced during the time of the leader of the pious i.e. the Messenger of Allah (sallallahu ‘alaihi wa sallam).” Ibn az-Zubair said to him, “Then do it by yourself. By Allah if you do that I will stone you with your own stones.”

Ibn Abi ‘Amrah al-Ansari objected to Ibn ‘Abbas on his view on Mut’ah. Hence, Abdur-Razzaq reports in “Al-Musannaf” (14033) through Az-Zuhri from Khalid bin Muhajir:

عَنْ مَعْمَرٍ قَالَ: أَخْبَرَنِي الزُّهْرِي، عَنْ خَالِدِ بْنِ الْمُهَاجِرِ بْنِ خَالِدٍ قَالَ: أَرْخَصَ ابْنُ عَبَّاسٍ فِي الْمُتْعَةِ، فَقَالَ لَهُ ابْنُ أَبِي عَمْرَةَ الْأَنْصَارِيُّ: «مَا هَذَا يَا أَبَا عَبَّاسٍ؟» فَقَالَ ابْنُ عَبَّاسٍ: فُعِلَتْ مَعَ إِمَامِ الْمُتَّقِينَ. فَقَالَ ابْنُ أَبِي عَمْرَةَ: «اللَّهُمَّ غُفْرًا، إِنَّمَا كَانَتِ الْمُتْعَةُ رُخْصَةً كَالضُّرُورَةِ إِلَى الْمَيْتَةِ، وَالدَّمِ، وَلَحْمِ الْخِنْزِيرِ، ثُمَّ أَحْكَمَ اللَّهُ تَعَالَى الدِّينَ بَعْدُ»

Ibn ‘Abbas permitted Mut’ah so Ibn Abi ‘Amrah said to him, “What is this O Ibn ‘Abbas?” He said, “I did it during the time of the leader of pious.” Ibn Abi ‘Amrah said, “May Allah forgive. Indeed Mut’ah was an exemption like in the case when the dead meat, blood or the flesh of swine is necessary. Then Allah completed his religion after that.”

‘Abdullah bin ‘Umar also raised his voice against Ibn ‘Abbas regarding Mut’ah. Abdur-Razzaq (14035) reports:

14035 – عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، قِيلَ لِابْنِ عُمَرَ: إِنَّ ابْنَ عَبَّاسٍ يُرَخِّصُ فِي مُتْعَةِ النِّسَاءِ فَقَالَ: «مَا أَظُنُّ ابْنَ عَبَّاسٍ يَقُولُ هَذَا». قَالُوا: بَلَى، وَاللَّهِ إِنَّهُ لَيَقُولُهُ قَالَ: «أَمَا وَاللَّهِ مَا كَانَ لِيَقُولَ هَذَا فِي زَمَنِ عُمَرَ، وَإِنْ كَانَ عُمَرُ لَيُنَكِّلُكُمْ عَنْ مِثْلِ هَذَا، وَمَا أَعْلَمُهُ إِلَّا السِّفَاحَ»

Saalim said: It was said to Ibn ‘Umar that Ibn ‘Abbas permits Mut’ah with women. He said, “I do not think Ibn ‘Abbas says that.” They said, “Indeed, by Allah he says that.” So he said, “By Allah, he would not say such a thing during the lifetime of ‘Umar. Indeed ‘Umar would punish you on such things. And I do not think of it except as adultery.” – This narration is present in Sahih Muslim but without mentioning Ibn ‘Abbas.

source: http://alsonnah.wordpress.com/2014/06/07/ibn-abbas-and-mutah-temporary-marriage/

Now look at what they say about Mut’ah and what Ibn Abbas said so you will never fall for the Shia trick when they compared their Mut’ah to the Mut’ah that was once permissible/the belief of Ibn Abbas:

Source: Tashayyu.org

2 ـ باب استحباب المتعة وما ينبغي قصده بها

2 – Chapter on the desirability of mut`a and what is appropriate to intend by it

[ 26389 ] 2 ـ قال الصدوق : وقال الصادق ( عليه السلام ) : اني لاكره للرجل أن يموت وقد بقيت عليه خلة من خلال رسول الله ( صلى الله عليه وآله ) لم يأتها ، فقلت : فهل تمتع رسول الله ( صلى الله عليه وآله ) ؟ قال : نعم وقرأ هذه الآية : ( وإذ أسر النبي إلى بعض أزواجه حديثا ـ إلى قوله : ـ ثيبات وأبكارا ) .

2 – As-Saduq said: As-Sadiq عليه السلام said: I dislike that the man should die and there remain upon him a habit from the habits of the Messenger of Allah صلى الله عليه وآله which he has not carried out.  So I said: So did the Messenger of Allah صلى الله عليه وآله do mut`a?  He said: Yes, and he recited this verse “And when the Prophet disclosed a matter to one of his wives” – until His saying – “previously married and virgins.” (66:3-5)

They say it was his HABIT!

[ 26390 ] 3 ـ وبإسناده عن صالح بن عقبة ، عن أبيه ، عن أبي جعفر ( عليه السلام ) قال : قلت : للمتمتع ثواب ؟ قال : ان كان يريد بذلك وجه الله تعالى وخلافا على من أنكرها لم يكلمها كلمة إلا كتب الله له بها حسنة ، ولم يمد يده إليها إلا كتب الله له حسنة ، فإذا دنا منها غفر الله له بذلك ذنبا ، فاذا اغتسل غفر الله له بقدر ما مر من الماء على شعره ، قلت : بعدد الشعر ؟ قال : بعدد الشعر .

3 – And by his isnad from Salih b. `Uqba from his father from Abu Ja`far عليه السلام.  He said: I said: Is there reward for the one who does mut`a?  He said: If he had intended by that the countenance of Allah تعالى and opposition against the one who denied it, he does not speak a word but that Allah has written ten good deeds for him by it, and he does not extend his hand to it but that Allah has written ten good deeds for him.  So when he has approached it, Allah has forgiven him a sin by that, and when he has done ghusl, Allah has forgiven him by the measure of what has passed of water upon his hair.  I said: By the number of hairs?  He said: By the number of hairs.

Was this the belief of Ibn Abbas? Does a RUKHSA (like eating PORK!) make you earn rewards?! As you can see, in the Rafidi Deen, Mut’ah is one of the greatest form of worship and not just a Rukhsa (as Ibn ‘Abbas believed).

Lies upon the Messenger and Jibrail, stuff they never said, not even the likes who still believed in the permissibility of Mut’ah!!!

[ 26391 ] 4 ـ قال : وقال أبو جعفر ( عليه السلام ) : إن النبي ( صلى الله عليه وآله ) لما أسري به إلى السماء قال : لحقني جبرئيل ( عليه السلام ) فقال : يا محمد ( صلى الله عليه وآله ) ، إنّ الله تبارك وتعالى يقول : اني قد غفرت للمتمتعين من أمتك من النساء .

ورواه في ( المقنع ) أيضا مرسلا .

4 – And Abu Ja`far عليه السلام said: When the Prophet صلى الله عليه وآله did the night journey to Heaven, he said: Jibra’il عليه السلام reached me and said:  O Muhammad صلى الله عليه وآله, Allah تبارك وتعالى says: I have forgiven the doers of mut`a of the women from your Umma.

Does the following sound like the Mut’ah that was once permissible and viewed as still valid by Ibn Abbas:

[ 26393 ] 6 ـ وفي ( الخصال ) : عن أبيه ، عن سعد ، عن حماد بن يعلى بن حماد ، عن أبيه ، عن حماد بن عيسى ، عن حريز بن عبدالله ، عن زرارة بن أعين ، عن أبي جعفر ( عليه السلام ) قال : لهو المؤمن في ثلاثة أشياء : التمتع بالنساء ومفاكهة الاخوان ، والصلاة بالليل .

6 – And in al-Khisal from his father from Sa`d from Hammad b. Ya`la b. Hammad from his father from Hammad b. `Isa from Hariz b. `Abdillah from Zurara b. A`yan from Abu Ja`far عليه السلام.  He said: The amusement (lahw) of the believer is in three things: Mut`a with women and joking with brethren and salat at night.

The amusement! A Rukhsa is an amusement?! It gets worse:

[ 26362 ] 7 ـ وعن علي بن إبراهيم ، عن أبيه ، عن علي بن أسباط ، عن بعض أصحابنا ، عن محمد بن مسلم ، عن أبي جعفر ( عليه السلام ) ـ في حديث ـ قال : إن الله رأف بكم فجعل المتعة عوضا لكم من الاشربة .

7 – And from `Ali b. Ibrahim from his father from `Ali b. Asbat from one of our companions from Muhammad b. Muslim from Abu Ja`far عليه السلام in a hadith wherein he said: Allah has been merciful to you, and He made mut`a in recompense (or, in substitution) for you from drinks.

i.e. from forbidden drinks like wine. Mut’ah is the beer/wine of the Rafidis, how they they compare it to what Ibn ‘Abbas believed in?

Now check this out. Is eating PORK the best thing in Islam? Of course it is not, even though it is permissible under extreme situations. This was the belief of Ibn Abbas in regards to Mut’ah, yet the Rafidah have ascribed to their fallible Imams that Mut’ah is the BEST thing ever (it’s like saying PORK is the best thing!):

[ 26395 ] 8 ـ وقد تقدم في الحج حديث زرارة عن أبي عبدالله ( عليه السلام ) قال : المتعة والله أفضل وبها نزل الكتاب وجرت السنة.

8 – And there has preceded in (the book of) hajj the hadith of Zurara from Abu `Abdillah عليه السلام (wherein) he said: Mut`a, by Allah, is the best, and the Book was sent down with it and the Sunna brought it about.

It’s a SUNNAH according to them! According to Islam it’s Haram and the wrong opinion of Ibn ‘Abbas was that Mut’ah is like eating PORK i.e. it’s only allowed in extreme situations, yet look what Shi’ism teaches:

[ 26398 ] 11 ـ وبالاسناد عن ابن عيسى ، عن ابن الحجاج ، عن العلا ، عن محمد بن مسلم ، عن أبي عبدالله ( عليه السلام ) قال : قال لي : تمتعت ؟ قلت : لا ، قال : لا تخرج من الدنيا حتى تحيي السنة .

11 – And by the isnad from Ibn `Isa from Ibn al-Hajjaj from al-`Ala from Muhammad b. Muslim from Abu `Abdillah عليه السلام. He said: He said to me: Have you done mut`a?  I said: No.  He said: Do not leave the world until you have revived the Sunna.

Yes, it’s like saying: Do not leave the world until you have eaten pork!

Does the following sound like a Rukhsa to any sane person:

[ 26399 ] 12 ـ وبالاسناد عن أحمد بن محمد بن خالد ، عن سعد بن سعد ، عن إسماعيل الجعفي قال : قال أبو عبدالله ( عليه السلام ) : يا إسماعيل ، تمتعت العام ؟ قلت : نعم ، قال : لا أعني متعة الحج ، قلت : فما ؟ قال : متعة النساء ، قلت : في جارية بربرية ، قال : قد قيل يا إسماعيل تمتع بما وجدت ولو سندية .

12 – And by the isnad from Ahmad b. Muhammad b. Khalid from Sa`d b. Sa`d from Isma`il al-Ju`fi.  He said: Abu `Abdillah عليه السلام said: O Isma`l, have you done mut`a this year?  I said: Yes.  He said: I do not mean the mut`a of hajj.  I said: So what then?  He said: The mut`a of women.  I said: With a Berber slave girl.   He said: It had been said, O Isma`il, do mut`a with what you find, even a Sindhi woman.

And it get’s worse, my Allah curse them for lying upon the Ahlul-Bayt:

[ 26402 ] 15 ـ وعن ابن عيسى ، عن محمد بن علي الهمداني ، عن رجل سمّاه ، عن أبي عبدالله ( عليه السلام ) قال : ما من رجل تمتّع ثمّ اغتسل إلاّ خلق الله من كل قطرة تقطر منه سبعين ملكا يستغفرون له إلى يوم القيامة ويلعنون متجنبها إلى أن تقوم الساعة .

15 – And from Ibn `Isa from Muhammad b. `Ali al-Hamdani from a man whom he named from Abu `Abdillah عليه السلام.  He said: There is not a man who does mut`a then does ghusl but that Allah creates for every drop (of water) that drops from him seventy angels seeking forgiveness for him until the day of the resurrection and cursing the avoider of it (i.e. of mut`a) until the Hour rises.

Now is it clear that the Mut’ah of the Rafidah had nothing to do with what was once permissible and what Ibn ‘Abbas believed it to be!!!

By Ebn Hussein

Original link

Posted by 13S2010

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Filed under Clarification about sunni hadiths, Rebuttals, Revealing Shia sect

Ayatollah Sistani Fatwa – Green light for prostitution


السؤال:

هل يجوز أن تمتعهن المرأة ، أو الفتاة زواج المتعة كمهنة ضمن الضوابط الشرعية تعيش وتتكسب من خلالها ؟

الفتوى:

يجوز
QUESTION 201: Is it permissible for a woman or a girl to engage in Mut’ah (pleasure/tempor. marriage) as a PROFESSION, within the boundaries of the Shari’ah, in order to live and earn.

ANSWER:

PERMISSIBLE.

sistani_fatwa

 

LINK: http://www.alseraj.net/ar/fikh/2/?TzjT8odmvl1075094365&181&210&7
By Ebn Hussein (Member of Islamic-Forum.net)
Original article link
Posted by 13S2010

 

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What is Misyar marriage (Nikah Misyar), brief information?


Islamic website explains what Misyar is:

Link

الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه أما بعد: 
فزواج المسيار له صورتان :
الأولى : أن يتم عقد الزواج بين الزوجين مستوفياً جميع الأركان والشروط المطلوبة في العقد من وجود المهر والولي وشاهدي عدل، إلا أن الزوج يشترط في العقد إسقاط النفقة أو المسكن، بحيث تسكن هي في مسكنها ويأتي الزوج إليها في مسكن مخصص لها ، فيكون الزوج غير مكلف بالسكنى والنفقة عليها، هذه صورة.
والصورة الأخرى ألا يشترط الزوج إسقاط النفقة، لكن يشترط عدم الالتزام بالقسم في المبيت، وهو الأكثر، لأن الحامل على مثل هذا الزواج هو رغبة الزوج في إخفاء أمر هذا الزواج عن أهله وأولاده، درءاً للمشاكل المحتملة منهم إذا علموا بذلك، والأول قد يكون الحامل عليه رغبة الزوجة التي لم يتيسر لها زوج ترضى به ، في أن ترزق بذرية وأن تحمي نفسها من الوقوع في الحرام، فإذا كان ما ذكر هو زواج المسيار، فهو عقد صحيح، ولا يعكر عليه إسقاط أحد الزوجين بعض حقوقه، إذا كان فعل ذلك راضياً مختاراً، مقدماً مصلحة أعلى بالنسبة له، سواء كان ذلك أثناء العقد أو بعد تمامه، وأخرج ابن أبي شيبه عن عامرالشعبي أنه سئل عن الرجل يكون له امرأة فيتزوج المرأة فيشترط، لهذه يوماً، ولهذه يومين قال لا بأس به.
وأخرج أيضاً أن الحسن البصري كان لا يرى بأساً في الشرط في النكاح إذا كان علانية، وهذا النوع من الزواج – زواج المسيار- فيه مصالح، من حفظ الأعراض وقطع أسباب الفساد، خاصة من جهة النساء التي لا تتيسر لهن أسباب الزواج، وهن كثيرات، كما أنه لا يسلم من مؤاخذات، خاصة بعد وفاة الزوج من المشاحة والمشاحنة في الحقوق والإرث، ولهذا منعه بعض أهل العلم، والأظهر – والله أعلم – جوازه لأنه لا دليل على منعه بعد استيفائه أركان وشروط النكاح الصحيح.
وقد يظن البعض أن زواج المسيار زواج مؤقت بوقت وليس كذلك، بل لو وُقت بوقت محدد كان باطلاً لأنه والحالة هذه يكون متعة.
والله أعلم .

(Translation of important points)

The first sentence is:

“That a marriage contract would be done between the two, gathering all the rules and conditions such as the dowry, the Wali, the two just witnesses, but the marriage makes the condition of dropping the housing or the Nafaqah, so she sits at her own house and he visits her at her place….”

The last sentence is:

“Some may think that al-Misyar marriage is limited by a set time, it is NOT, if a time has been set then it becomes BATIL as it turns into Mut`ah.”

Translation by Hani/TripolySunni. 
Posted and comment by 13S2010. 
 

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Do Shia girls need the permission of their father for Mutah?


بسم الله الرحمن الرحیم

Grand Ayatollah Sayyed Mohammad Sadiq AL ROHANI is among the major Marja’s of Qom. The following question was posted on his arabic Fatwa site (wich is a section SOLELY for pleasure marriage aka Mutah aka Rafidi Zina.)

QUESTION: Is there any Kirahah (dislike i.e. being Makrooh) of pleasure marriage (al-Mut’ah) with a VIRGIN GIRL whose father has givin his consent? And what is the ruling of engaging in pleasure marriage with a VIRGIN girl who

A) – Her father rejected it

B) – Her father has not been informed

C) – Her father and grandfather have passed away?

ANSWER: Bismihi jallat Asma’ih. Pleasure marriage (al-Mut’ah) with a VIRGING girl is PERMISSIBLE under ALL circumstances as long as the girl is mature no matter if the father is present or not or if he gives his permission or not. 

ScreenShot of the webpage:

by Ebn Hussein (former Shia and member of Islamic-Forum.net)

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Quran 4:24 against mutah : verse under microscope


We have seen many rafida always use weak hadiths to prove that verse 4:24 talks about mutah [temporary marriage]!

& few shia rafida’s use arguments like this:

1. اسْتَمْتَعْتُمْ [ista’mta’tum] in verse 4:24, sounds like muta, so this verse is for muta!

The above shia proof is almost like saying: ‘Saddam sounds like Adam and so he must be Adam! 😉

2. مْتَعْ [‘mta] is the 10th verb form of muta. So verse 4:24 is talking about muta! [like shia allamah tabatabai claimed]

Now see ALLAH said in 3:197:

مَتَـعٌ قَلِيلٌ ثُمَّ مَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ الْمِهَادُ

Mta [those who do mta], then their ultimate abode is Hell; and worst indeed is that place for rest.

Comment: As you can see those who do mta [i.e. 10th verb form of muta] will be in hellfire.

Also ALLAH said in 46:20:

وَيَوْمَ يُعْرَضُ الَّذِينَ كَفَرُواْ عَلَى النَّارِ أَذْهَبْتُمْ طَيِّبَـتِكُمْ فِى حَيَـتِكُمُ الدُّنْيَا وَاسْتَمْتَعْتُمْ بِهَا فَالْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنتُمْ تَسْتَكْبِرُونَ فِى الاٌّرْضِ بِغَيْرِ الْحَقِّ وَبِمَا كُنتُمْ تَفْسُقُونَ

On the Day when those who disbelieve will be exposed to the Fire (it will be said): “You received your good things in the life of the world, and ista’mta’tum therein. Today, you will be recompensed with the torment of extreme humiliation, because you were arrogant upon the earth without a right, and because you used to rebel against Allah’s command.

Comment: Again ALLAH said those who did mta [i.e. 10th verb form of muta] in this world, will be in hellfire there after.

Now what rafida will say here? ALLAH clearly said those who did Mutah, they will be in hellfire.

Now lets examine Quran says 4:19-25:

يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ يَحِلُّ لَكُمْ أَن تَرِثُواْ النِّسَآءَ كَرْهاً وَلاَ تَعْضُلُوهُنَّ لِتَذْهَبُواْ بِبَعْضِ مَآ ءَاتَيْتُمُوهُنَّ إِلاَّ أَن يَأْتِينَ بِفَاحِشَةٍ مُّبَيِّنَةٍ وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ فَإِن كَرِهْتُمُوهُنَّ فَعَسَى أَن تَكْرَهُواْ شَيْئاً وَيَجْعَلَ اللَّهُ فِيهِ خَيْراً كَثِيراً

O you who believe! You are forbidden to inherit women against their will, and you should not treat them with harshness, that you may take away part of the Mahr you have given them, unless they commit open illegal sexual intercourse. And live with them honourably. If you dislike them, it may be that you dislike a thing and Allah brings through it a great deal of good. (4:19)

وَإِنْ أَرَدْتُّمُ اسْتِبْدَالَ زَوْجٍ مَّكَانَ زَوْجٍ وَءَاتَيْتُمْ إِحْدَاهُنَّ قِنْطَاراً فَلاَ تَأْخُذُواْ مِنْهُ شَيْئاً أَتَأْخُذُونَهُ بُهْتَـناً وَإِثْماً مُّبِيناً

But if you intend to replace a wife by another and you have given one of them a Cantar (of gold i.e. a great amount) as Mahr, take not the least bit of it back; would you take it wrongfully without a right and (with) a manifest sin? (4:20)

وَكَيْفَ تَأْخُذُونَهُ وَقَدْ أَفْضَى بَعْضُكُمْ إِلَى بَعْضٍ وَأَخَذْنَ مِنكُم مِّيثَـقاً غَلِيظاً

And how could you take it (back) while you have gone in unto each other, and they have taken from you a firm and strong covenant? (4:21)

وَلاَ تَنكِحُواْ مَا نَكَحَ ءَابَاؤُكُمْ مِّنَ النِّسَآءِ إِلاَّ مَا قَدْ سَلَفَ إِنَّهُ كَانَ فَـحِشَةً وَمَقْتاً وَسَآءَ سَبِيلاً

And marry not women whom your fathers married, except what has already passed; indeed it was shameful and Maqtan, and an evil way. (4:22)

حُرِّمَتْ عَلَيْكُمْ أُمَّهَـتُكُمْ وَبَنَـتُكُمْ وَأَخَوَتُكُمْ وَعَمَّـتُكُمْ وَخَـلَـتُكُمْ وَبَنَاتُ الاٌّخِ وَبَنَاتُ الاٍّخْتِ وَأُمَّهَـتُكُمُ الْلاَّتِى أَرْضَعْنَكُمْ وَأَخَوَتُكُم مِّنَ الرَّضَاعَةِ وَأُمَّهَـتُ نِسَآئِكُمْ وَرَبَائِبُكُمُ اللَّـتِى فِى حُجُورِكُمْ مِّن نِّسَآئِكُمُ اللَّـتِى دَخَلْتُمْ بِهِنَّ فَإِن لَّمْ تَكُونُواْ دَخَلْتُمْ بِهِنَّ فَلاَ جُنَاحَ عَلَيْكُمْ وَحَلَـئِلُ أَبْنَآئِكُمُ الَّذِينَ مِنْ أَصْلَـبِكُمْ وَأَن تَجْمَعُواْ بَيْنَ الاٍّخْتَيْنِ إَلاَّ مَا قَدْ سَلَفَ إِنَّ اللَّهَ كَانَ غَفُوراً رَّحِيماً

Forbidden to you (for marriage) are: your mothers, your daughters, your sisters, your father’s sisters, your mother’s sisters, your brother’s daughters, your sister’s daughters, your foster mother who gave you suck, your foster milk suckling sisters, your wives’ mothers, your step daughters under your guardianship, born of your wives to whom you have gone in – but there is no sin on you if you have not gone in them (to marry their daughters), – the wives of your sons who (spring) from your own loins, and two sisters in wedlock at the same time, except for what has already passed; verily, Allah is Oft-Forgiving, Most Merciful. (4:23)

وَالْمُحْصَنَـتُ مِنَ النِّسَآءِ إِلاَّ مَا مَلَكْتَ أَيْمَـنُكُمْ كِتَـبَ اللَّهِ عَلَيْكُمْ وَأُحِلَّ لَكُمْ مَّا وَرَاءَ ذَلِكُمْ أَن تَبْتَغُواْ بِأَمْوَلِكُمْ مُّحْصِنِينَ غَيْرَ مُسَـفِحِينَ فَمَا اسْتَمْتَعْتُمْ بِهِ مِنْهُنَّ فَـَاتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً وَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا تَرَاضَيْتُمْ بِهِ مِن بَعْدِ الْفَرِيضَةِ إِنَّ اللَّهَ كَانَ عَلِيماً حَكِيماً

Also (forbidden are) women already married, except those (captives and slaves) whom your right hands possess. Thus has Allah ordained for you. All others are lawful, provided you seek (them in marriage) with Mahr (bridal money given by the husband to his wife at the time of marriage) from your property, desiring chastity, not committing illegal sexual intercourse, so with those of whom you have enjoyed sexual relations, give them their Mahr as prescribed; but if after a Mahr is prescribed, you agree mutually (to give more), there is no sin on you. Surely, Allah is Ever All-Knowing, All-Wise. (4:24)

وَمَن لَّمْ يَسْتَطِعْ مِنكُمْ طَوْلاً أَن يَنكِحَ الْمُحْصَنَـتِ الْمُؤْمِنَـتِ فَمِنْ مَّا مَلَكَتْ أَيْمَـنُكُم مِّن فَتَيَـتِكُمُ الْمُؤْمِنَـتِ وَاللَّهُ أَعْلَمُ بِإِيمَـنِكُمْ بَعْضُكُمْ مِّن بَعْضٍ فَانكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَّ وَءَاتُوهُنَّ أُجُورَهُنَّ بِالْمَعْرُوفِ مُحْصَنَـت غَيْرَ مُسَـفِحَـتٍ وَلاَ مُتَّخِذَاتِ أَخْدَانٍ فَإِذَآ أُحْصِنَّ فَإِنْ أَتَيْنَ بِفَـحِشَةٍ فَعَلَيْهِنَّ نِصْفُ مَا عَلَى الْمُحْصَنَـتِ مِنَ الْعَذَابِ ذَلِكَ لِمَنْ خَشِىَ الْعَنَتَ مِنْكُمْ وَأَن تَصْبِرُواْ خَيْرٌ لَّكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ

And whoever of you have not the means wherewith to wed free, believing women, they may wed believing girls from among those (captives and slaves) whom your right hands possess, and Allah has full knowledge about your Faith, you are one from another. Wed them with the permission of their own folk (guardians, Auliya’ or masters) and give them their Mahr according to what is reasonable; they (the above said captive and slave-girls) should be chaste, not adulterous, nor taking boy-friends. And after they have been taken in wedlock, if they commit illegal sexual intercourse, their punishment is half that for free (unmarried) women. This is for him among you who is afraid of being harmed in his religion or in his body; but it is better for you that you practise self-restraint, and Allah is Oft-Forgiving, Most Merciful. (4:25)

YA RAFIDA! WHERE DO YOU UNDERSTAND FROM THE CONTEXT OF THESE VERSES THAT WHAT IS BEING DISCUSSED IS MUTAH MARRIAGE?

This is talking about proper Sharia marriage not Mutah marriage.

Especially since he says that those who cannot marry and pay the dowry They should seek Those whom their right hand posses in marriage ALTHOUGH THIS IS HARAM because his children will be slaves for her master but Allah has permitted it in this extreme case in which Man cannot pay the dowry.

As for the temporary marriage or Mutah marriage we all know that you are able to do it with by paying the girl a small amount even a handful of rice but Allah never said to do this, the alternative for proper Sharia marriage is not Mutah marriage it is marriage from the captives.

Also the rules are very different, in Mutah temporary marriage you do not need permission from her Wali according to all Shia scholars whereas you read above “Wed them with the permission of their own folk (guardians, Auliya’ or masters) and give them their Mahr according to what is reasonable”, So if you can’t pay the free woman her dowry for marriage you marry the captive in this extreme case but you pay her a lower reasonable dowry but it is also better if you are patient until Allah provides you like in verse 25: “this is for one among you who fears falling into adultery; and to practice patience is better for you”.

Another Important point in Quranic verse 4:24:

وَالْمُحْصَنَـتُ مِنَ النِّسَآءِ إِلاَّ مَا مَلَكْتَ أَيْمَـنُكُمْ كِتَـبَ اللَّهِ عَلَيْكُمْ وَأُحِلَّ لَكُمْ مَّا وَرَاءَ ذَلِكُمْ أَن تَبْتَغُواْ بِأَمْوَلِكُمْ مُّحْصِنِينَ غَيْرَ مُسَـفِحِينَ فَمَا اسْتَمْتَعْتُمْ بِهِ مِنْهُنَّ فَـَاتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً وَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا تَرَاضَيْتُمْ بِهِ مِن بَعْدِ الْفَرِيضَةِ إِنَّ اللَّهَ كَانَ عَلِيماً حَكِيماً

is the word Chastity, the Arabic word for this is “MuhSinin” so when you marry this girl and make the Nikah you must become a “MuhSan” which means “Proper Chaste married” and in Shiism The Mutah marriage does not provide This “IhSan” for the couple as the Shia Imams and scholars say:

ونكاح المتعة لا يحصن بالأثر الصحيح عن أئمة آل محمد عليهم السلام .
وهو يجري في ظاهر الحال مجرى نكاح الغائب عن زوجته ، لأنه نكاح مشترط
بأيام معلومات وأوقات محدودات ، وليس هو على الدوام ، فربما تخلل الأيام فيه
والأوقات المشترطة من الزمان ما يمنع صاحبه من الاستغناء به عما سواه ، كما
تمنع الغيبة صاحبها من الاستغناء ، فيخرج بذلك عن الإحصان . والله
أعلم .

المقنعة – الشيخ المفيد – ص 776

Giant Shia scholar al-MUFID says: “And the Nikah of Mutah does not make IhSan according to the SAHIH Hadiths from the Imams PBUT…because it is conditioned by a known number of days and limited specified times…”
source: Al Muqni’ah by al Mufid p776.

ونكاح المتعة عندنا لا يحصن على أصح الأقوال لأنه غير دائم ومعلق بأوقات محدودات ،
وفرقوا بين الغيبة والحيض ، لأن الحيض لا يمتد وربما امتدت الغيبة

الانتصار – الشريف المرتضى – ص 521

Shia Giant scholar al Sharif al Murtada says: “And the Nikah of Mutah in our Madhab does not make IhSan according to the most correct views because it does not last and is limited by specified time…

source: Al Intisar by al Sharif al Murtada p521.

” كانت عبارة السيد المرتضى قدس سره مشعرة بوجود القول
بالخلاف فإنه بعد أن ذكر إن من متفردات الإمامية القول بأن الاحصان
الموجب في الزاني الرجم هو أن يكون له زوجة أو ملك يمين يتمكن من وطيها
متى شاء قال :ونكاح المتعة عندنا لا يحصن على أصح الأقوال لأنه غير دائم ومعلق
بأوقات محدودات . انتهى كلامه رفع مقامه ”

در المنضود – السيد الكابياكاني – ج 1 – ص 74

Sayyed al Kabayakani agrees with al Murtada above and quotes him in his book “Al Durr al Mandoud” 1/74.

ونكاح المتعة لا يحصن بالأثر الصحيح عن أئمة آل محمد ع وهو يجري في ظاهر الحال

.الينابيع الفقهية – علي أصغر مرواريد – ج 23 – ص 24

Shia scholar Ali Asghar says: “Nikah of Mutah does not make TahSin according to the Sahih narrations from the Imams of Alu Muhammad PBUT…”

source: Al Yanabi’i al Fiqhiyah 23/24.

– أبو علي الأشعري ، عن محمد بن عبد الجبار ، عن صفوان ، عن إسحاق بن عمار
قال : سألت أبا إبراهيم عليه السلام عن رجل إذا هو زنى وعنده السرية والأمة يطأها تحصنها
الأمة وتكون عنده ؟ فقال : نعم إنما ذلك لان عنده ما يغنيه عن الزنى ، قلت : فان كانت
عنده أمة زعم أنه لا يطأها فقال : لا يصدق ، قلت : فإن كانت عنده امرأة متعة أتحصنه ؟ قال :
لا إنما هو على الشئ الدائم عنده .

الكافي – الشيخ الكليني – ج 7 – ص 178

( 763 ) 1 – أبو علي الأشعري عن محمد بن عبد الجبار عن صفوان بن يحيى عن إسحاق
ابن عمار قال : سألت أبا إبراهيم عليه السلام عن الرجل إذا هو زنى وعنده السرية
والأمة يطأها تحصنه الأمة تكون عنده ؟ فقال : نعم إنما ذلك لان عنده ما يغنيه
عن الزنا ، قلت : فإن كانت عنده أمة زعم أنه لا يطأها ؟ فقال : لا يصدق ، قلت :
فان كانت عنده امرأة متعة تحصنه ؟ قال : لا إنما هو على الشئ الدائم عنده .

الاستبصار – الشيخ الطوسي – ج 4 – ص 204

In the Hadith by Imam Abu Ibrahim PBUH they ask him “If a Man has a woman of Mutah does it make him MuhSan? Imam replied: No, that is only for women who stay with him permanently.

source: Al Istibsar by al TUSI 4/204, Al Kafi by al Kulayni 7/178.

Grading of this hadith: Shia Scholar of Hadith and author of Bihar al Anwar Al Majlisi says that this Hadith has a reliable chain of narrators in his book “Mira’at al Uqool” 23/269, He comments on another similar narration on page 23/270 and also says it has a Reliable chain of narrators.

Let me quote other hadiths as well from shia source which have same claim from shia imams:

باب ما يحصن وما لا يحصن وما [لا] يوجب الرجم على المحصن

688، 13 – 1 أبوعلي الاشعري، عن محمد بن عبدالجبار، عن صفوان، عن إسحاق بن عمار قال: سألت أبا إبراهيم عليه السلام عن رجل إذا هو زنى وعنده السرية والامة يطأها تحصنها الامة وتكون عنده؟ فقال: نعم إنما ذلك لان عنده ما يغنيه عن الزنى، قلت: فان كانت عنده أمة زعم أنه لا يطأها فقال: لا يصدق، قلت: فإن كانت عنده امرأه متعة أتحصنه؟ قال: لا إنما هو على الشئ الدائم عنده.

9 68، 13 – 2 علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن هشام، وحفص بن البختري عمن ذكره، عن أبي عبدالله عليه السلام في الرجل يتزوج المتعة أتحصنه؟ قال: لا إنما ذاك على الشئ الدائم عنده.

1 69، 13 – 4 علي بن إبراهيم، عن محمد بن عيسى بن عبيد، عن يونس، عن حريز قال: سألت أبا عبدالله عليه السلام عن المحصن قال: فقال: الذي يزني وعندة ما يغنيه.

3 69، 13 – 6 علي، عن محمد بن عيسى، عن يونس، عن إسحاق بن عمار، قال: قلت لابي إبراهيم عليه السلام: الرجل تكون له الجارية أتحصنه؟ قال: فقال: نعم إنما هو على وجه الاستغناء قال: قلت: والمرأة المتعة؟ قال: فقال: لا إنما ذلك على الشي الدائم، قال: قلت: فإن زعم أنه لم يكن يطأها، قال: فقال: لا يصدق وإنما يوجب ذلك عليه لانه يملكها.

Other Than Permission from her Wali in Islamic marriage you can only marry Four whereas in Twelver Shia so called Mutah “marriage” you get an infinite number of “wives” as opposed to this quranic verse 4:3:

وَإِنْ خِفْتُمْ أَلاَّ تُقْسِطُواْ فِى الْيَتَـمَى فَانكِحُواْ مَا طَابَ لَكُمْ مِّنَ النِّسَآءِ مَثْنَى وَثُلَـثَ وَرُبَاعَ فَإِنْ خِفْتُمْ أَلاَّ تَعْدِلُواْ فَوَحِدَةً أَوْ مَا مَلَكَتْ أَيْمَـنُكُمْ ذلِكَ أَدْنَى أَلاَّ تَعُولُواْ

If you fear you cannot be equitable to orphan girls (in your charge, or misuse their persons), then marry women who are lawful for you, two, three, or four; but if you fear you cannot treat so many with equity, marry only one, or a maid or captive. This is better than being iniquitous. (4:3)

Note: also here he says marry 2,3,4 or only one and this is in contradiction to Mutah Marriage in which you can marry an infinite number.. also He gives you the alternative to normal marriage and that’s marrying the captives in extreme cases where you cannot afford to marry the free woman although this is HARAM, He didn’t say “Or Go do Mutah”.

Mutah marriage or Temporary marriage back then Allah knows best what where its rules, It was allowed for three days only in the year of Autas 8th A.H and it was allowed only with non-Muslim women and then banned.

Also in the Quran 24:32-33:

وَأَنْكِحُواْ الأَيَـمَى مِنْكُمْ وَالصَّـلِحِينَ مِنْ عِبَادِكُمْ وَإِمائِكُمْ إِن يَكُونُواْ فُقَرَآءَ يُغْنِهِمُ اللَّهُ مِن فَضْلِهِ وَاللَّهُ وَاسِعٌ عَلِيمٌ

Marry those among you who are single, or the virtuous ones among yourselves, male or female: if they are in poverty, Allah will give them means out of His grace: for Allah encompasseth all, and he knoweth all things. (24:32)

وَلْيَسْتَعْفِفِ الَّذِينَ لاَ يَجِدُونَ نِكَاحاً حَتَّى يُغْنِيَهُمُ اللَّهُ مِن فَضْلِهِ وَالَّذِينَ يَبْتَغُونَ الْكِتَـبَ مِمَّا مَلَكَتْ أَيْمَـنُكُمْ فَكَـتِبُوهُمْ إِنْ عَلِمُتُمْ فِيهِمْ خَيْراً وَءَاتُوهُمْ مِّن مَّالِ اللَّهِ الَّذِى ءَاتَـكُمْ وَلاَ تُكْرِهُواْ فَتَيَـتِكُمْ عَلَى الْبِغَآءِ إِنْ أَرَدْنَ تَحَصُّناً لِّتَبْتَغُواْ عَرَضَ الْحَيَوةِ الدُّنْيَا وَمَن يُكْرِههُنَّ فِإِنَّ اللَّهِ مِن بَعْدِ إِكْرَاهِهِنَّ غَفُورٌ رَّحِيمٌ

Let those who find not the wherewithal for marriage keep themselves chaste, until Allah gives them means out of His grace. And if any of your slaves ask for a deed in writing (to enable them to earn their freedom for a certain sum), give them such a deed if ye know any good in them: yea, give them something yourselves out of the means which Allah has given to you. But force not your maids to prostitution when they desire chastity, in order that ye may make a gain in the goods of this life. But if anyone compels them, yet, after such compulsion, is Allah, Oft-Forgiving, Most Merciful (to them), (24:33)

Note: Here the same thing, we find that in the case where a Man is not capable of getting married he should not go and practice Adultery but he should remain chaste and patient until Allah provides him with a Job or a House or whatever in order that he may marry. NOTICE, Allah didn’t say “If you can’t get married then go do Mutah for a cheap price” He said remain chaste.

The Twelver Shia rafida claim that Mutah is for those who can’t get married and cannot provide a house and money nor do they have a job that they go do Mutah instead… as you can see this does not go according to what Allah says in his book, he never even mentioned it and his Prophet PBUH forbade it more than once and we obey.

Note: Mutah is only found within the Twelver Shia sect, other Shias like Zaidiyah and Ismailiyah and Druze ect.. they don’t believe in Mutah.

As for the Shahadatayn: Quran 6:19:

وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَهُوَ الْحَكِيمُ الْخَبِيرُ – قُلْ أَىُّ شَىْءٍ أَكْبَرُ شَهَـدةً قُلِ اللَّهِ شَهِيدٌ بِيْنِى وَبَيْنَكُمْ وَأُوحِىَ إِلَىَّ هَـذَا الْقُرْءَانُ لاٌّنذِرَكُمْ بِهِ وَمَن بَلَغَ أَئِنَّكُمْ لَتَشْهَدُونَ أَنَّ مَعَ اللَّهِ ءَالِهَةً أُخْرَى قُل لاَّ أَشْهَدُ قُلْ إِنَّمَا هُوَ إِلَـهٌ وَحِدٌ وَإِنَّنِى بَرِىءٌ مِّمَّا تُشْرِكُونَ

Say (O Muhammad SAW): “What thing is the most great in witness(Shahadah)?” Say: “Allah (the Most Great!) is Witness between me and you; this Quran has been revealed to me that I may therewith warn you and whomsoever it may reach. Can you verily bear witness(Tashhadun) that besides Allah there are other aliha (gods)?” Say “I bear no (such) witness(Ashhadu)!” Say: “But in truth He (Allah) is the only one Ilah (God). And truly I am innocent of what you join in worship with Him.” (6:19)

So here you testify(Shahadah) that Allah is the only one true God.

and you can only go to heaven if you are a believer and to be a believer you must believe in Allah and his messenger.

Quran 24:62 says:

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ ءَامَنُواْ بِاللَّهِ وَرَسُولِهِ

The true believers are only those, who believe in (the Oneness of) Allah and His Messenger (Muhammad SAW) (24:62)

More importantly this is what the prophet PBUH used to ask of the Arabs when they join Islam, That they believe only in one God that is Allah and not associate any partners(Humans, Statues, Planets…) with him, Then because the Tradition and example of the Prophet PBUH is a very important part of this religion He told them to testify that He was the messenger whom they must obey (Not other lying prophets like Tulayha al Asadi or Musaylama or Al Aswad al ‘Ansi and their likes).

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Prophet forbade Mutah on the day of Khaybar


قال أمير المؤمنين علي رضي الله عنه :

(حَرّم رسول الله صلى الله عليه وآله يوم خيبر لحوم الحمر الأهلية ، ونكاح المتعة )

انظر التهذيب 2/186 ، الاستبصار 3/142 ، وسائل الشيعة 14/ 441

Ali RAA said: The Prophet PBUH forbade The meat of Donkeys and the Nikah of Mutah on the day of Khaybar.
Al tahtheeb 2/186, Al Istibsar 3/142, Wasael al Shia 14/441. (page & volume can vary)

Lets see each source one by one:

1st reference: Here is this hadeeth:

وَ أَمَّا مَا رَوَاهُ مُحَمَّدُ«» بْنُ أَحْمَدَ بْنُ يَحْيَى عَنْ أَبِي جَعْفَرٍ عَنْ أَبِي الْجَوْزَاءِ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ حَرَّمَ رَسُولُ اللَّهِ ص يَوْمَ خَيْبَرَ لُحُومَ الْحُمُرِ الْأَهْلِيَّةِ وَ نِكَاحَ الْمُتْعَةِ

Source: Al-Toosi, Tahdheeb Al-ahkaam, vol. 7, pg. 251

Grading: Al-Majlisi said this hadeeth is Da’eef or Muwaththaq (Weak or Reliable) in Milaadh Al-Akhyaar, vol. 12, pg. 32
But here is what Al-Toosi has said about this hadeeth:

فَإِنَّ هَذِهِ الرِّوَايَةَ وَرَدَتْ مَوْرِدَ التَّقِيَّةِ وَ عَلَى مَا يَذْهَبُ إِلَيْهِ مُخَالِفُو الشِّيعَةِ و

Basically this has hadeeth could’ve been done under taqiyyah.

This shows us that he accepted that narration as authentic.

Lets check sanad of this hadith:

The Sanad is Muhammad bin yahya, Abu Ja’afar, Abu Al Jutha’a, Hussein bin Alwan, Amro bin Khalid, Zaid bin Ali.

1. Muhammad Bin Yahya is شيخ أصحابنا في زمانه ثقة عين a Trustworthy sheikh according to Najashi 946.

AbU Ja’afar al nahawi,

في المفيد من معجم رجال الحديث – محمد الجواهري – ص 690

14047 – 14043 – 14072 – أبو جعفر النحوي : روى رواية في التهذيب ج 2 ح 535
أقول هذه الرواية في الاستبصار ج 1 ح 1321 أبو جعفر من غير تقييد بالنحوي وعليه فالظاهر أنه أحمد بن محمد بن عيسى ” الثقة 899 ” بقرينة الراوي والمروي عنه .

He is considered trustworthy here in Al Mufid fi mu’ujam Rijal al hadith 690.

2. Abu al jawtha’a or Al munabih bin Abdullah al Taymi

هو : المنبه بن عبدالله التيمي

في المفيد من معجم رجال الحديث – محمد الجواهري – ص 619

وهو ملخص لكلام الخوئي .

12634 – 12629 – 12658 – المنبه بن عبد الله أبو الجوزاء التميمي :
صحيح الحديث ، له كتاب . قاله النجاشي – ووثقه العلامة أيضا والظاهر أنه أخذ التوثيق من كلام النجاشي
واعترض عليه بان صحة الحديث اعلم من الوثاقة ، ولكن الظاهر أن ما فهمه العلامة هو الصح .

He is Sahih al Hadith in Al Mufid fi Mu’ujam Rijal al Hadith 619.

3. Hussein bin Alwan is Trustworthy here:

وثقه أحمد عبدالرضا البصري في فائق المقال ( ص 104 ) برقم [ 321 ]

ووثقه النوري الطبرسي في خاتمة المستدرك – ج 4 – ص 314 – 316

و المفيد من معجم رجال الحديث مختصر كتاب الخوئي – محمد الجواهري – ص 173

3500 – 3499 – 3508 – الحسين بن علوان : الكلبي عامي – ثقة .

وفي كتاب مشايخ الثقات – غلام رضا عرفانيان – ص 63

68 – الحسين بن علوان ، ثقة .

4. Amro bin Khaled al Wasiti, is trustworthy by Allamah Khoe’i

وثقه الخوئي حيث قال : ( الرجل ثقة بشهادة بن فضال ) المعجم 14/ 103

وقال الشيخ علي النمازي الشاهرودي في – مستدركات علم رجال الحديث – ج 6 – ص 36

( إنه إمامي اثنا عشري بحكم نقله هذين الخبرين ، ثقة بشهادة ابن فضال ، كما اختاره المامقاني . والقدر المسلم كونه موثقا )

وقال المامقاني : ( موثق ) 1/113

The person in the hadeeth is عَمْرِو بْنِ خَالِد (‘Umroo bin Khaalid Al-WaasiTee). he is thiqah, but a zaydee shia according to:

Al-Toosi, Rijaal, pg. 142
Al-Hille, Al-KhulaaSah, pg. 241
Al-Khoei, Mu’jam Rijaal Al-Hadeeth, vol. 13, pg. 92, person # 8893

But shia Shaykh al-Shahroudi tried to prove that Amr b. Khalid was Imami Ithna Asheri.

From his book al-Mustadrikaat Ilm Rijal al-Hadith:

روى الصدوق بإسناده ، عن الحسين بن علوان ، عنه ، عن سعد بن طريف ،
عن ابن نباته ، عن ابن عباس قال : سمعت رسول الله صلى الله عليه وآله يقول : أنا
وعلي والحسن والحسين وتسعة من ولد الحسين مطهرون معصومون . كمبا
ج 9 / 140 ، وجد 36 / 286 ، وك باب 24 ح 28 .
وروى الصدوق بإسناده ، عنه قال : قال زيد بن علي بن الحسين عليه
السلام : في كل زمان رجل منا أهل البيت يحتج الله به على خلقه . وحجة زماننا
ابن أخي جعفر بن محمد . لا يضل من تبعه . ولا يهتدي من خالفه

Here’s the complete sanad . . .

محمد بن الحسن بإسناده ( عن محمد بن أحمد بن يحيى ، عن أبي جعفر ) (1) ، عن أبي الجوزاء ، عن الحسين بن علوان ، عن عمرو بن خالد ، عن زيد بن علي ، عن آبائه عن علي ( عليهم السلام ) قال : حرم رسول الله ( صلى الله عليه وآله ) يوم خيبر لحوم الحمر الاهلية ونكاح المتعة

There are different opinions regarding Hussein b. Alwan and and al-Manbah b. Abdullah.

وآية الله السيد محمود البغدادي نجد في المجلد الأول ص 272 ط الأولى :في ترجمة الحسين بن علوان (( اضطربت كلمات المتأخرين فيه ولهذا قال المامقاني رحمه الله : (في الحسين بن علوان) عامي لم يوثـق ))

كما يوجد في الإسناد راو آخر ليس من الشيعة هو أبو الجوزا المنبه بن عبدالله كما أشار شيخ الطائفة الطوسي في كتاب الاستبصار ج 1 ، في باب وجـوب المسح على الرجلين ، وقد قال آية الله الشيخ التستري في قاموس الرجال ج10 ص237 في ترجمتـه (( منبه بن عبدالله أبو الجوزاء …. غير صحيح الحديـث ))

http://www.ansarweb.net/artman3/uploads/special/zwaj_mo2aqqat/7.htm

But as for Husain bin Alwan and Abu Jawza, then interestingly Al-Khoi declared both of them authentic, and qouted the few sayings there in Mu’jam Rijal Al-Hadith.

5. And we all know Zaid bin Ali RAA.

2nd reference: Book: “Wasael ush shia”, chapter Nikah.
Author: Hurr al Amele.

Ali ibn Abe Taleeb (radi Allahu anhu) said:

“Prohet (sallalahu alayhi wa ala alihi wa salam) forbade meat of domestic donkey and mutah marriage in the day of khaybar”.

Author of book tried to explain it like taqiyah, that shows us that he accepted that narration as authentic.

But shia use other hadiths which proves that bla bla did mutah. But you can see  above is the hadith which proves that shia also has reliable hadith which proves mutah was made haram. However, the only real question that remains is that are there are authentic hadiths attributed to Ali regarding the permissibility of Muta’a? If not, then wouldn’t this hadith, the one with the Zaidi narrator, be accepted as authentic?

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