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Islamic INTRAfaith Dialogue
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Chrysalis
 
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bullet Posted: 21 January 2009 at 9:45am

Also, I came across this interesting article on Mutaah, that inshallah answers some of your questions :

Mutah Forbidden in Stages

The reality is that Mutah was permissible in the early days of Islam, but was eventually banned categorically by the Prophet (صلّى الله عليه وآله وسلّم). This is very similar to wine, which was at first permissible in Islam, and it was only later in time that the Prophet (صلّى الله عليه وآله وسلّم) forbade it. The prohibitions against wine were expounded slowly over a period of time. In the beginning, drinking wine was permissible and many of the Sahabah did it. Then, the Quran declared that wine was harmful and bad. After some more time, the Quran forbade approaching prayer whilst drunk. After the people had become accustomed to this, it was only then that they were ready so that Allah and His Messenger (صلّى الله عليه وآله وسلّم) completely forbade wine.

Why did the Prophet (صلّى الله عليه وآله وسلّم) first allow wine and then later forbid it? This was only because Islam was revealed in stages, and the faith was going through a transitional period, with the Shariah being expounded during the life-span of the Prophet. If the Prophet (صلّى الله عليه وآله وسلّم) had not banned wine in stages, and instead had he (صلّى الله عليه وآله وسلّم) simply banned wine immediately, it would have been very hard for the early Muslims who were accustomed to wine-drinking, which was a hobby of the pagan Arabs. Many of them were early converts and their faith was weak. They had an addiction to wine, and many of them would become apostates if wine was suddenly banned outright. So, the Prophet (صلّى الله عليه وآله وسلّم) banned wine in gradual stages so that it was easier on the people.

Likewise, Mutah was a hobby of the pagan Arabs. Hence, it was not forbidden in the beginning. This is because Islam was in a transitional stage. The Prophet (صلّى الله عليه وآله وسلّم) initially allowed Mutah on a few occassions because there were many new converts to Islam who had weak faith. They were often in times of war away from their wives, in which their desires got the best of them since they were not accustomed to the chastity of Islam. In order to prevent the apostacy of these new converts over the issue of Mutah, the Prophet (صلّى الله عليه وآله وسلّم) did not forbid Mutah immediately. (And these are the Hadith which the Shia quote to “prove” that Sunnis believe in the permissibility of Mutah.)

Once the Muslims became stronger in faith, the Prophet (صلّى الله عليه وآله وسلّم) categorically banned the practise of Mutah.

  • Hadith Forbidding Mutah

The Hadith forbidding Mutah are considered Mutawattir, meaning that they have been transmitted so many times and by so many people that there is no doubt as to their authenticity. Here are but a few of the many Hadith in which the Prophet (صلّى الله عليه وآله وسلّم) banned Mutah:

The Prophet (صلّى الله عليه وآله وسلّم) said:

“O people, I had permitted you Mutah before, [but now] whoever of you has any part in it currently must part with her, and do not take back anything which you may have given them, as Allah Exalted and Majestic has forbidden it until the day of resurrection.” [Muslim, Abu Dawood, Ibn Majah, Nasa`i, and Darimi]

Ali (رضّى الله عنه) said:

“The Messenger of Allah had forbidden Mutah on the day of Khaybar and had forbidden the eating of the meat of domestic camels.” [Bukhari, Muslim, Tirmizy, Ibn Majah, Nasa`i, Tahawy, Shafi’i, Bayhaqy, and Hazimy]

Ali (رضّى الله عنه) said to a man who was engaging in Mutah:

“You are a straying person, the Messenger of Allah has forbidden temporary marriage and the meat of domestic camels on the day of Khaybar.” [Muslim and Bayhaqy]

A man called Rabee’ Bin Sabra said to Umar bin Abdul Aziz:

“I testify that according to my father that it happened that the Messenger of Allah had forbidden it [Mutah] on the farewell pilgrimage.” [Abu Dawood and Imam Ahmad]

According to Abu Huraira:

The Messenger of Allah had forbidden or abolished temporary marriage, its marriage and its divorce, its waiting period, and its inheritance. [DarQutny, Ishaq Bin Rahwiya, and Ibn Habban]

When Ali (رضّى الله عنه) was given the Caliphate, he thanked Allah Most High and praised Him and said:

“O people, the Messenger of Allah had permitted Mutah three times then forbade it. I swear by Allah, ready to fulfil my oath, that if I find any person who engages in temporary marriage without having ratified this with a proper marriage, I will have him lashed 100 stripes unless he can bring two witnesses to prove that the Messenger had permitted it after forbidding it.” [Ibn Majah]

Imam Muslim has narrated that according to Mohammad Bin Abdullah Bin Numayr who said:

“My father had narrated to us according to Ubaidullah according to Ibn shahab according to Alhassan and Abdullah the sons of Mohammad bin Ali according to their father according to Ali that he heard Ibn Abbas being lenient towards temporary marriage, so he said, ‘wait Ibn Abbas, the Messenger of Allah had forbidden it on the day of Khaybar when he also prohibited the meat of domestic camels.’” [Sahih Muslim]

Narrated Salama bin Al-Akwa:

In the year of Autas, Allah’s Messenger permitted a temporary marriage for three nights, but he prohibited it afterwards.” [Sahih Muslim]

Narrated Ali (رضّى الله عنه):

“Allah’s Messenger forbade the temporary marriage in the year of Khaybar.” [Sahih Muslim and Sahih Bukhari]

Narrated Ali (رضّى الله عنه):

“At the battle of Khaybar, the Prophet forbade the temporary marriage (i.e Mutah) of women, and the eating of the flesh of domestic asses.” [Sahih Bukhari, Sahih Muslim, Ahmad, An-Nasa’i, At-Termidhi and Ibn Majah have all collected it]

It was narrated from Ali (رضّى الله عنه) that:

The Messenger of Allah forbade Mutah marriage and the meat of domestic donkeys at the time of Khaybar. According to another report, he forbade Mutah marriage at the time of Khaybar and he forbade the meat of tame donkeys. [Narrated by Bukhari, 3979; Muslim, 1407.]

It was narrated from al-Rabee’ ibn Sabrah al-Juhanithat his father told him that he was with the Messenger of Allah who said:

“O people, I used to allow you to engage in Mutah marriages, but now Allah has forbidden that until the Day of Resurrection, so whoever has any wives in a Mutah marriage, he should let her go and do not take anything of the (money) you have given them.” [Narrated by Muslim, 1406.]

Sabrah bin Ma’ bad al-Jihani reported:

“I went forth with the Prophet for the conquest of Mecca, and he allowed us Mutah with women. But we had not even left the city [yet] when it was prohibited by the Messenger of Allah.”

. . . (i am going straight to the relevant parts). . . . . . . Likewise, it seems probable that Mutah was first forbidden to those at Khaybar in the year 7 A.H. and was then completely prohibited to all upon the conquest of Mecca in 8 A.H.

  • Umar (رضّى الله عنه) Did Not Invent the Ruling on Mutah

The Shia claim that it was Umar (رضّى الله عنه) who forbade the practice of Mutah and that Mutah was openly practiced during the lifetimes of the Prophet (صلّى الله عليه وآله وسلّم) and Abu Bakr (رضّى الله عنه). In fact, Sunnis acknowledge that Umar (رضّى الله عنه) again declared Mutah to be illegal, but they also state that he did not make the ruling from himself. He was merely reiterating the words of the Prophet (صلّى الله عليه وآله وسلّم).

Umar (رضّى الله عنه) was elected Caliph just two and a half years after the Prophet’s death (صلّى الله عليه وآله وسلّم). Present around him were the respected family members and noble companions of the Prophet (صلّى الله عليه وآله وسلّم). Had Umar’s declaration (رضّى الله عنه) been contrary to the Prophet’s practice (صلّى الله عليه وآله وسلّم), a number of these noble people would have objected to it. Yet, nowhere in Islamic history is recorded a single protest against his announcement.

Furthermore, since Umar (رضّى الله عنه) was later succeeded by Uthman (رضّى الله عنه) and then by Ali (رضّى الله عنه), had Umar’s statements (رضّى الله عنه) been contrary to the ruling of the Prophet (صلّى الله عليه وآله وسلّم) at least one of them would have reestablished the sanctity of Mutah. Again, there are no records of such abrogation. Oddly enough, the Shia believe that Ali (رضّى الله عنه) left behind a voluminous book, Nahjul Balagha, wherein he presented various aspects of Islam and the Muslim state. However, not a single word in favor of Mutah is mentioned in it. Had Umar (رضّى الله عنه) been wrong in forbidding Mutah, nothing would have prevented Ali (رضّى الله عنه) from condemning it in his writings.

After the Prophet’s death (صلّى الله عليه وآله وسلّم), there were some people who were unaware of the prohibition of Mutah and thus allowed it. Ibn Abbas (رضّى الله عنه) was one such individual, but he later recanted on this position after Ali (رضّى الله عنه) corrected him. The Shia bring up Ibn Abbas (رضّى الله عنه) to somehow prove that Mutah is Halal. How can this lone opinion of one Sahabah go against the sayings of the Prophet (صلّى الله عليه وآله وسلّم)? Ibn Abbas (رضّى الله عنه) made a sincere mistake, and the reliable reports indicate that he corrected his position later on.

The fact is that in the end the Prophet (صلّى الله عليه وآله وسلّم) forbade Mutah. Perhaps some people might not have been aware of its prohibition and subsequently contracted it after the Prophet’s death; however, when Umar (رضّى الله عنه) found out about it, he made another public declaration against it and enforced the ruling as the Caliph and head of the Islamic state. Abu Bakr (رضّى الله عنه) demanded the people to give Zakat when he became Caliph; does any rational mind claim that it was Abu Bakr (رضّى الله عنه) who invented the obligation of Zakat? There were even some Companions who were of the opinion that Abu Bakr (رضّى الله عنه) should be lenient towards those Zakat evaders, and yet Abu Bakr (رضّى الله عنه) rejected these calls for lenience. Likewise, there were some people who were lenient towards Mutah, especially in light of the fact that there were many new converts in a fast-growing empire, but Umar (رضّى الله عنه) rejected these calls for lenience and instead called for the rigid implementation of the Shariah.

Article Written By: Ibn al-Hashimi, http://www.ahlelbayt.com/

"O Lord, forgive me, my parents and Muslims in the Hereafter. O Lord, show mercy on them as they showed mercy to me when I was young."
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myahya
 
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bullet Posted: 23 January 2009 at 5:32am

Chrysalis, I read the report but unfortunately there are contradictory ahadith on this issue. Read the following please:

Ali (as) said: The Mut'a is a mercy from Allah to his servants. If it were not for Umar forbidding it, no one would commit (the sin) of fornication except the wretched (Shaqi; an utmost wrong-doer)."

  • Tafsir al-Kabir, by al-Tha'labi, under commentary of verse 4:24 of Quran;
  • Tafsir al-Kabir, by Fakhr al-Razi, v3, p200, commentary of verse 4:24;

Umar said: Two types of Mut'a were (legal) during the time of the Prophet and I forbid them both, and I punish those who commit it. They are: Mut'a of pilgrimage and Mut'a of women.

  • Tafsir al-Kabir, by al-Fakhr al-Razi, v3, p201 under verse 4:24
  • Musnad Ahmad Ibn Hanbal, v1, p52

"al-Bukhari declared that Umar used to forbid people on Mut'a."

  • Tafsir Ibn Kathir, v1, p233
For the case of alcohol, we can see a clear and indisputable trend in Quran starting from not allowing the believers to pray while they are drunk, and completing with very clear verse that getting involved in such actions is strictly prohibited. However, such a prohibition about temporary marriage does not exist in Quran.

Edited by myahya - 23 January 2009 at 5:35am
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Chrysalis
 
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bullet Posted: 11 February 2009 at 10:36pm
Originally posted by myahya

Chrysalis, I read the report but unfortunately there are contradictory ahadith on this issue. Read the following please:

Ali (as) said: The Mut'a is a mercy from Allah to his servants. If it were not for Umar forbidding it, no one would commit (the sin) of fornication except the wretched (Shaqi; an utmost wrong-doer)."

  • Tafsir al-Kabir, by al-Tha'labi, under commentary of verse 4:24 of Quran;
  • Tafsir al-Kabir, by Fakhr al-Razi, v3, p200, commentary of verse 4:24;
I guess here is where a point of difference arises - like the majority of muslims I consider the Sahih Ahadith to be far more authentic and reliable compared to the ones you posted. Are those Shia sources? Sahih Bukhari, Muslim etc hold more authencity for me, and are undisputed by a vast majority of scolars. And those sahih ahadith report that Ali (r.a.) held very different opinions regarding Mutaah - those in line with other sahaba and the Prophet.

Umar said: Two types of Mut'a were (legal) during the time of the Prophet and I forbid them both, and I punish those who commit it. They are: Mut'a of pilgrimage and Mut'a of women.

  • Tafsir al-Kabir, by al-Fakhr al-Razi, v3, p201 under verse 4:24
  • Musnad Ahmad Ibn Hanbal, v1, p52

"al-Bukhari declared that Umar used to forbid people on Mut'a."

  • Tafsir Ibn Kathir, v1, p233
Yes, Umar (r.a) did enforce the ban on Mutaah - not because he invented the ban - he was implementing Prophet Muhammad's ahadith. Had Umar (r.a) been the one who invented the ban against Mutaah - why would we have numerous ahadith by other sahabah who said the same thing? This issue has been clarified in detail in the article in the previous post. So I am not going to repeat.


"O Lord, forgive me, my parents and Muslims in the Hereafter. O Lord, show mercy on them as they showed mercy to me when I was young."
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myahya
 
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bullet Posted: 12 February 2009 at 6:44am

I guess here is where a point of difference arises - like the majority of muslims I consider the Sahih Ahadith to be far more authentic and reliable compared to the ones you posted. Are those Shia sources? Sahih Bukhari, Muslim etc hold more authencity for me, and are undisputed by a vast majority of scolars.

None of them are Shia sources. I am astonished. You do not consider Al-Fakhr Al-Razi authentic? He is very well known and among the greatest Olamaa in Sunni scholars. His great tafsir (Tafsir Alkabir) is very famous and among the top five Sunni Tafsirs. Why do you consider it not authentic in this case? Is it not because it says Umar was not inline with the prophet in this case and you do not simply like it? Was Umar infallible?

This ahadith say that the Mutah was not prohibited. Some of the ahadith of Sahih Bukhari and Muslim say that Mutah was prohibited (though with the contradictions I have already talked about). When there is a difference in ahadith, one should compare them with Quran unless they want to give wrong superiority to one of the ahadith above Quran. In Quran no verse can be found on prohibition of Mutah. Therefore, It is clear that the first type of hadith is inline with the Quran.

Yes, Umar (r.a) did enforce the ban on Mutaah - not because he invented the ban - he was implementing Prophet Muhammad's ahadith.

Had Umar not invented the ban on Mutah he would not say “two types of Mut'a were (legal) during the time of the Prophet and I forbid them both” this is a very clear sentence. It is not possible to interpret it in different ways.

why would we have numerous ahadith by other sahabah

First, I do not believe that sahabah must have acted in line with the prophet (sawa) hundred-percently only because they were sahabah. Second, let us know where Ali (as) banned Mutah (or punished people because of it) when he was Caliph. Notice that if Mutah were Halal at the time of the prophet and Umar has made it Haram, it must not have been established beside Ali (as) (since it was not established by the prophet). Thus no need for reestablishment at all.

Edited by myahya - 12 February 2009 at 6:45am
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bullet Posted: 13 February 2009 at 10:24am
Originally posted by myahya

 Is it not because it says Umar was not inline with the prophet in this case and you do not simply like it? Was Umar infallible?

On the contrary, Umar (r.a) was perfectly in line with the Propet's commandments when he enforced the ban on Mutaah. Refer to the numerous ahadith that other sahaba narrated, (and yes, I find myself repeating here) all happen to be in line with what Umar did, by fluke? Oh, ofcourse, I can hear u loud and clear, according to you, none of those respected sahaba were correct?
 
And no, Umar was not infallible, but he was an extremely God-Fearing, God Concious man, who lived and breathed the sunnah. Alhamdulilah, I and other muslims have faith in the trust Prophet Muhammad had in him.

This ahadith say that the Mutah was not prohibited. Some of the ahadith of Sahih Bukhari and Muslim say that Mutah was prohibited (though with the contradictions I have already talked about). When there is a difference in ahadith, one should compare them with Quran unless they want to give wrong superiority to one of the ahadith above Quran. In Quran no verse can be found on prohibition of Mutah. Therefore, It is clear that the first type of hadith is inline with the Quran.

You and I, both are now repeating ourselves. You say there is a contradiction - I say there is not (pl refer to article again) since Mutaah was discouraged, briefly allowed for an exceptional circumstance - and then permanently banned. The ahadith specifically mention this time sequence (e.g those that say Mutaah was previously allowed, but now it is banned)
 
And Qur'an does not allow Mutaah at all, and please dont give me the verses on Nikaah, and twist them to mean that they are talking about a 'temporary' marriage. When they are not. There is no 'temporary' in marriage.

Had Umar not invented the ban on Mutah he would not say “two types of Mut'a were (legal) during the time of the Prophet and I forbid them both” this is a very clear sentence. It is not possible to interpret it in different ways.

Nobody is saying Mutaah was illegal since the start!!!! Just like Alcohol wasnt illegal from the start!!!! Mutaah was practised during the Prophet's time until he banned it!!! So Umar (R.a) is clearly referring to the time period when it was not banned!!!! The early days of Islam !!!! How does it in anyway mean he invented the ban??? If Umar (r.a) had done that, surely people would have questioned him? We have instances of when a man questioned Umar about some cloth he recieved from the bait-al-maal.... We have an instance when an old woman questioned Umar (r.a) about him fixing the Mahr amount - in both cases he humbly answered his challengers, and in the case of the old woman, even corrected himself. . . so its not like they would keep quiet had he invented a ban on Mutaah.
 
First, I do not believe that sahabah must have acted in line with the prophet (sawa) hundred-percently only because they were sahabah. Second, let us know where Ali (as) banned Mutah (or punished people because of it) when he was Caliph. Notice that if Mutah were Halal at the time of the prophet and Umar has made it Haram, it must not have been established beside Ali (as) (since it was not established by the prophet). Thus no need for reestablishment at all.
 
So all the sahabah that you dont like, didnt act according to sunnah? Okay, perhaps not all - but what about the 10 sahabah that were given the glorious prediction of Jannah in thier lifetimes? They did not follow sunnah 100% ??? Umar is one of them.
 
And I do not understand your statement in bold at all. If u could kindly re-word it.  
 
Since its now getting repititive, I may not respond unless there is something else which is important to adderess.
 
"O Lord, forgive me, my parents and Muslims in the Hereafter. O Lord, show mercy on them as they showed mercy to me when I was young."
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bullet Posted: 16 February 2009 at 6:31am

On the contrary, Umar (r.a) was perfectly in line with the Propet's commandments when he enforced the ban on Mutaah. Refer to the numerous ahadith that other sahaba narrated, (and yes, I find myself repeating here) all happen to be in line with what Umar did, by fluke? Oh, ofcourse, I can hear u loud and clear, according to you, none of those respected sahaba were correct?

 Among the sahabah full correctness only belongs to Ali (as) because he with his wife Fatima (as) and Hasan (as) and Husain (as) were the only infallible people after the death of the ptophet (as). In the other thread I have provided parts of evidences, reasons and proofs for this claim. The other sahabah do not deserve being followed because of fallibility, though whatever due respect one may concern. Nobody can even be compared to Ali (as) in this regard.

And no, Umar was not infallible, but he was an extremely God-Fearing, God Concious man, who lived and breathed the sunnah. Alhamdulilah, I and other muslims have faith in the trust Prophet Muhammad had in him.

What do you mean by trust here?! The prophet Mohammad (as) had trust in every individual of Ummah.

And Qur'an does not allow Mutaah at all, and please dont give me the verses on Nikaah, and twist them to mean that they are talking about a 'temporary' marriage. When they are not. There is no 'temporary' in marriage.

Neither I bring a verse from Quran without evidence and proof, nor do I twist the meaning. I have presented ahadith under the verse 4:24 from authentic Tafasir. This shows that they have discussed Mutah under this verse. Are you saying you understand the Arabic structure of 4:24 more than Al-Fakhr Al-Razi?

Furthermore, if the Quran does not allow Mutaah at all, why the Prophet allow it at all? The prophet was infallible and did not act or talk in contrary to the Quran even for one moment.  Let me explain to you what you are doing, you are accusing the prophet of allowing what Quran did not allow at all for the sake of defending Umar, unfortunately.

Nobody is saying Mutaah was illegal since the start!!!!

In the previous paragraph you saind Quran does not allow Mutaah at all. Here you say nobody says it was illegal since the start.

Just like Alcohol wasnt illegal from the start!!!! Mutaah was practised during the Prophet's time until he banned it!!! So Umar (R.a) is clearly referring to the time period when it was not banned!!!! The early days of Islam !!!! How does it in anyway mean he invented the ban???

Mutah and Alcohol have nothing to do with each other. I do not know who has invented such imagination while you can not find such similarity even in Quran. I do not repeat myself here. I have posted why they are not similar according to the Quran.

If Umar (r.a) had done that, surely people would have questioned him? We have instances of when a man questioned Umar about some cloth he recieved from the bait-al-maal.... We have an instance when an old woman questioned Umar (r.a) about him fixing the Mahr amount - in both cases he humbly answered his challengers, and in the case of the old woman, even corrected himself. . . so its not like they would keep quiet had he invented a ban on Mutaah.

I have read it is written in Tarikh Al-Tabari that Omran Ibn Savadeh came to Umar and gave him reports of people complaining about this decision of Umar.

Like this case in many cases, however, Umar was neither humble nor did he correct himself. It is not bad to refer to the most important example at this point: Umar and Abubakr were questioned seriously by Ahlulbayt, many of Sahabah, and many Muslims when they unfortunately ignored the will of Allah (swt) and his messenger (as) with respect to AhlulBayt and Ali (as) after the death of the prophet (as), the black story of Saghife in Islam which led to its pick some years later when Hussain (as) was killed wildly in Karbalaa by so called Muslims.

So all the sahabah that you dont like, didnt act according to sunnah?

In the first place, only those (from sahabah and Muslims) who loved the infallible Ahlul-Bayt and respected them acted according to sunnah and only those who followed infallible Ahlul-Bayt acted according to the prophet’s will. It is not the matter of what I and/or anybody personally like or not. This is what can be proved from Quran, sunnah, hadith, history and intellect.

None of sahabah, and generally none of Muslims, would be authorized to sit on the prophet’s chair and continue to guide people as his successor unless those who are given such authority by Allah (SWT) and his messenger (sawa). These authorized people are infallible Ahlul-Bayt. This was what the prophet (as) clarified in numerous different ways. There is no doubt that acting according to the Quran + loving and following infallible Ahlul-Bayt were the prophet ‘s will to Muslims. Pure sunnah of the prophet (as) could only be known through infallible Ahlulbayt (as).

Okay, perhaps not all - but what about the 10 sahabah that were given the glorious prediction of Jannah in thier lifetimes? They did not follow sunnah 100% ??? Umar is one of them.

1-      Umar did not obey the prophet (as) 100% even when the prophet was alive. How do you expect him following the sunnah 100% after prophet’s death?

2-      Umar was not following the sunnah 100% when he was questioned by Muslims and in some cases he used to correct himself. These prove that he had already deviated from the sunnah that in some cases he had to correct his deviation. How do you say following the sunnah was 100% fulfilled by him? N% according to sunnah + (100-N)% through corrections?!!!  How do you claim that even all deviations were recognized at all? And even if recognized, do you think he corrected all of them? If yes you are wrong:

3-      As I said before Umar and Abubakr and some other people were the ones who ignored obvious will of Allah (SWT) and his messenger (as) about Ali (as) for being the reference after the prophet for Muslims and people for not being led astray (like Haroon (as) in the absence of Moses(as) for bani Israel). Umar never corrected himself in this case while he knew what he was doing and the complaints did never change his mind in this case.

 And I do not understand your statement in bold at all. If u could kindly re-word it.  

The author of the article you quoted argued why other Caliphs after Umar did not reestablished Mutaah if it was Halal. I said that in such a case Ali (as) must have not even considered disestablishment of Umar valid because for Ali (as) the validity was only due to what the prophet established. So he did not need to reestablish anything. He just acted according to the sunnah of the prophet and we have not seen any report saying that he has punished an individual because of it.


Edited by myahya - 16 February 2009 at 6:38am
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bullet Posted: 14 May 2009 at 10:51pm
myahya
I see Chrysalis(Thanks/Jazakallah for the effort) tried to give all kind of references about the harms and invalidity of Muta/Seeghay's practice amongst the true believers! but alas you are quite stubborn to see the light and that is a real tragedy!

I don't intend to get into this ping pong with you cuz it adds no value but rather I am posting the following article for your edification so it may work as crowbar to pry open your inner eyes...If the data has some validity then the so called Islamic Republic of Iran is being destroyed slowly by the legal seegay in that country!
I felt terribly shocked when I perused this.

Instead of the constant bad mouthing of the two fathers in laws  and the first son in law of the Prophet(s) look in the dire report of literall death death after all that time and think if you can!

I am sorry to say that if you can't refute the data then do your self a favor don't debate about this cuz the proof is in the pudding and it is rotten... my friend...I thought for a long and hard before posting cuz they are doing this suicide under the banner of Islam but IMHO their Islam is for the birds...

Sex, drugs and Islam


Political Islam returned to the world stage with Ruhollah Khomeini's 1979 revolution in Iran, which became the most aggressive patron of Muslim radicals outside its borders, including Hamas in the Palestinian territories and Hezbollah in Lebanon.

Until very recently, an oil-price windfall gave the Iranian state ample resources to pursue its agenda at home and abroad. How, then, should we explain an eruption of social pathologies in Iran such as drug addiction and prostitution, on a scale much worse than anything observed in the West? Contrary to conventional wisdom, it appears that Islamic theocracy promotes rather than represses social decay.

Iran is dying. The collapse of Iran's birth rate during the past 20 years is the fastest recorded in any country, ever. Demographers
have sought in vain to explain Iran's population implosion through family planning policies, or through social factors such as the rise of female literacy.

But quantifiable factors do not explain the sudden collapse of fertility. It seems that a spiritual decay has overcome Iran, despite best efforts of a totalitarian theocracy. Popular morale has deteriorated much faster than in the "decadent" West against which the Khomeini revolution was directed.

"Iran is dying for a fight," I wrote in 2007 (Please see Why Iran is dying for a fight, November 13, 2007.) in the literal sense that its decline is so visible that some of its leaders think that they have nothing to lose.

Their efforts to isolate Iran from the cultural degradation of the American "great Satan" have produced social pathologies worse than those in any Western country. With oil at barely one-fifth of its 2008 peak price, they will run out of money some time in late 2009 or early 2010. Game theory would predict that Iran's leaders will gamble on a strategic long shot. That is not a comforting thought for Iran's neighbors.

Two indicators of Iranian morale are worth citing.

First, prostitution has become a career of choice among educated Iranian women. On February 3, the Austrian daily Der Standard published the results of two investigations conducted by the Tehran police, suppressed by the Iranian media. [1]

"More than 90% of Tehran's prostitutes have passed the university entrance exam, according to the results of one study, and more than 30% of them are registered at a university or studying," reports Der Standard. "The study was assigned to the Tehran Police Department and the Ministry of Health, and when the results were tabulated in early January no local newspaper dared to so much as mention them."

The Austrian newspaper added, "Eighty percent of the Tehran sex workers maintained that they pursue this career voluntarily and temporarily. The educated ones are waiting for better jobs. Those with university qualifications intend to study later, and the ones who already are registered at university mention the high tuition [fees] as their motive for prostitution ... they are content with their occupation and do not consider it a sin according to Islamic law(Seegay)."

There is an extensive trade in poor Iranian women who are trafficked to the Gulf states in huge numbers, as well as to Europe and Japan. "A nation is never really beaten until it sells its women," I wrote in a 2006 study of Iranian prostitution, Jihads and whores. Do read this link...

Prostitution as a response to poverty and abuse is one thing, but the results of this new study reflect something quite different. The educated women of Tehran choose prostitution in pursuit of upward mobility, as a way of sharing in the oil-based potlatch that made Tehran the world's hottest real estate market during 2006 and 2007.

A country is beaten when it sells its women, but it is damned when its women sell themselves. The popular image of the Iranian sex trade portrays tearful teenagers abused and cast out by impoverished parents. Such victims doubtless abound, but the majority of Tehran's prostitutes are educated women seeking affluence.

Only in the former Soviet Union after the collapse of communism in 1990 did educated women choose prostitution on a comparable scale, but under very different circumstances. Russians went hungry during the early 1990s as the Soviet economy dissolved and the currency collapsed. Today's Iranians suffer from shortages, but the data suggest that Tehran's prostitutes are not so much pushed into the trade by poverty as pulled into it by wealth.

A year ago I observed that prices for Tehran luxury apartments exceeded those in Paris, as Iran's kleptocracy distributed the oil windfall to tens of thousands of hangers-on of the revolution. $35 billion went missing from state oil funds, opposition newspapers charged at the time. Corruption evidently has made whores of Tehran's educated women. (Please see Worst of times for Iran, June 24, 2008.)

Second, according to a recent report from the US Council on Foreign Relations, "Iran serves as the major transport hub for opiates produced by [Afghanistan], and the UN Office of Drugs and Crime estimates that Iran has as many as 1.7 million opiate addicts." That is, 5% of Iran's adult, non-elderly population of 35 million is addicted to opiates. That is an astonishing number, unseen since the peak of Chinese addiction during the 19th century. The closest American equivalent (from the 2003 National Survey on Drug Use and Health) found that 119,000 Americans reported using heroin within the prior month, or less than one-tenth of 1% of the non-elderly adult population.

Nineteenth-century China had comparable rates of opium addiction, after the British won two wars for the right to push the drug down China's throat. Post-communist Russia had comparable rates of prostitution, when people actually went hungry. Iran's startling rates of opium addiction and prostitution reflect popular demoralization, the implosion of an ancient culture in its encounter with the modern world. These pathologies arose not from poverty but wealth, or rather a sudden concentration of wealth in the hands of the political class. No other country in modern history has evinced this kind of demoralization.

For the majority of young Iranians, there is no way up, only a way out; 36% of Iran's youth aged 15 to 29 years want to emigrate, according to yet another unpublicized Iranian study, this time by the country's Education Ministry, Der Standard adds. Only 32% find the existing social norms acceptable, while 63% complain about unemployment, the social order or lack of money.

As I reported in the cited essay, the potlatch for the political class is balanced by widespread shortages for ordinary Iranians. This winter, widespread natural gas shortages left tens of thousands of households without heat.

The declining morale of the Iranian population helps make sense of its galloping demographic decline. Academic demographers have tried to explain collapsing fertility as a function of rising female literacy. The problem is that the Iranian regime lies about literacy data, and has admitted as much recently.

In a recent paper entitled "Education and the World's Most Raid Fertility Decline in Iran [2], American and Iranian demographers observe:
A first analysis of the Iran 2006 census results shows a sensationally low fertility level of 1.9 for the whole country and only 1.5 for the Tehran area (which has about 8 million people) ... A decline in the TFR [total fertility rate] of more than 5.0 in roughly two decades is a world record in fertility decline. This is even more surprising to many observers when one considers that it happened in one of the most Islamic societies. It forces the analyst to reconsider many of the usual stereotypes about religious fertility differentials.
The census points to a continued fall in fertility, even from today's extremely low levels, the paper maintains.

Most remarkable is the collapse of rural fertility in tandem with urban fertility, the paper adds:
The similarity of the transition in both urban and rural areas is one the main features of the fertility transition in Iran. There was a considerable gap between the fertility in rural and urban areas, but the TFR in both rural and urban areas continued to decline by the mid-1990s, and the gap has narrowed substantially. In 1980, the TFR in rural areas was 8.4 while that of urban areas was 5.6. In other words, there was a gap of 2.8 children between rural and urban areas. In 2006, the TFR in rural and urban areas was 2.1 and 1.8, respectively (a difference of only 0.3 children).
What the professors hoped to demonstrate is that as rural literacy levels in Iran caught up with urban literacy levels, the corresponding urban and rural fertility rates also converged. That is a perfectly reasonable conjecture whose only flaw is that the data on which it is founded were faked by the Iranian regime.

The Iranian government's official data claim literacy percentage levels in the high 90s for urban women and in the high 80s for rural women. That cannot be true, for Iran's Literacy Movement Organization admitted last year (according to an Agence-France Presse report of May 8, 2008) that 9,450,000 Iranians are illiterate of a population of 71 million (or an adult population of about 52 million). This suggests far higher rates of illiteracy than in the official data.

A better explanation of Iran's population implosion is that the country has undergone an existential crisis comparable to encounters of Amazon or Inuit tribes with modernity. Traditional society demands submission to the collective. Once the external constraints are removed, its members can shift from the most extreme forms of modesty to the other extreme of sexual license. Khomeini's revolution attempted to retard the disintegration of Persian society, but it appears to have accelerated the process.

Modernity implies choice, and the efforts of the Iranian mullahs to prolong the strictures of traditional society appear to have backfired. The cause of Iran's collapsing fertility is not literacy as such, but extreme pessimism about the future and an endemic materialism that leads educated Iranian women to turn their own sexuality into a salable commodity.

Theocracy subjects religion to a political test; it is hard for Iranians to repudiate the regime and remain pious, for religious piety and support for political Islam are inseparable, as a recent academic study documented from survey data [3].

As in the decline of communism, what follows on the breakdown of a state ideology is likely to be nihilism. Iran is a dying country, and it is very difficult to have a rational dialogue with a nation all of whose available choices terminate in oblivion.
By Spengler
Italics/ Mine
[1] Der Standard, Die Wahrheit hinter der islamischen Fassade
.

[2] Education and the World's Most Raid Fertility Decline in Iran
.


[3] Religiosity and Islamic Rule in Iran, by Gunes Murat Tezcur and Tagh Azadarmaki.



Edited by Sign*Reader - 15 May 2009 at 12:06am
Kismet Domino: Faith/Courage/Liberty/Abundance/Selfishness/Immorality/Apathy/Bondage or extinction.
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Fatah-Momin
 
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bullet Posted: 17 May 2009 at 7:39pm
Though We have sahi hadiths about Mutah being abolished and there is evidence from Quran which support this. Shia will buy this as they do not believe in present Quran, as the Quran that they believe in is with their hidden imam.
so I will not use any of Ahley Sunnah source, here is what their imams say about Mutah.
قال أمير المؤمنين صلوات الله عليه:
( حرم رسول الله صلى الله عليه وآله يوم خيبر لحوم الحمر الأهلية ونكاح المتعة) انظر (التهذيب 2/186)، (الاستبصار 2/142) ، (وسائل الشيعة 14/441).


Amirul Mua'minin (as) said: Prophet (s.a.w) forbidden on the day of khaiber the meat of donkeys and the mut'ah marriages.
(At-tahdheeb 2/186, Al-Istbsaar 2/142 & Wasael Al-Shia 14/144)




عن عبد الله بن سنان قال سألت أبا عبد الله عليه السلام عن المتعة فقال: (لا تدنس نفسك بـها) (بحار الأنوار 100/318).

It was narrated by Abdullah Bin Senan said : I asked Abu Abdullah about Mut'ah and he said: "Don't filthy (defile) your self with it"
(Bihaar Al-Anwar 100/318).




عن عمار قال: قال أبو عبد الله عليه السلام لي ولسليمان بن خالد: (قد حرمت عليكما المتعة) (فروع الكافي 2/48)، (وسائل الشيعة 14/450).

Narrated by A'maar: Abu Abdullah said to me and to Suliman Bin Khaled: "I made Mut'ah Haram on you"
(Furoo AlKafi 2/48 & Wasaeel Shia 14/450).





وكان عليه السلام يوبخ أصحابه ويحذرهم من المتعة فقال: أما يستحي أحدكم أن يرى موضع فيحمل ذلك على صالحي إخوانه وأصحابه؟ (الفروع 2/44)، (وسائل الشيعة 1/450).

Also he (Abu Abdullah) used to rebuke and warn his companions against mut'ah …… (Furoo 2/44), (Wasael Alshia 1/450)





ولما سأل علي بن يقطين أبا الحسن عليه السلام عن المتعة أجابه:

( ما أنت وذاك؟ قد أغناك الله عنها ) (الفروع 2/43)، الوسائل (14/449)
.

Ali bin Yaqteen asked Aba Hassan about Mut'ah and he answered : "What is that and You (In Arabic it means what has that got to do with you) Allah had compensated you with something much better" (he meant legal marraige) (Furoo 2/43), (Wasael Al-shia 14/449).





عبد الله بن عمير قال لأبي جعفر عليه السلام (يسرك أن نساءك وبناتك وأخواتك وبنات عمك يفعلن؟ -أي يتمتعن- فأعرض عنه أبو جعفر عليه السلام حين ذكر نساءه وبنات عمه) (الفروع 2/42)، (التهذيب 2/186)

Abdullah Bin Umair said to Abi Ja'far (as) :Is it acceptable to you that your women, daughters, sisters, daughters of your aunties do it (Mut'ah)? Abu Ja'far rebuked him when he mentioned his women and daughters of his aunties.
(Al-Furoo 2/42 & At-tahdheeb 2/186)

The Holy Prophet (p.b.u.h.) said: " Certainly, Allah, Almighty and Glorious, dislikes or curses any man or woman whose intention of divorce or marriage is merely tasting the pleasure of it."

Al-Kafi, vol. 6, p. 54



Edited by Fatah-Momin - 17 May 2009 at 7:41pm
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