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Imam Ahmad bin Hanbal is one of the greatest Scholars of AhluSunnah, not only in Hadeeth, but also in Fiqh.

He had a companion by the name of Ishaq bin Mansoor al-Kosaj. Dhabi introduced him in the following manner in His Sair A’laam Nabala, 12/259

الكوسج ( خ ، م ، س ، ت ، ق ) 
الإمام الفقيه الحافظ الحجة أبو يعقوب ، إسحاق بن منصور بن بهرام المروزي

al-Kosaj, Narrator of Bukhari, Muslim, Nisai, Tirmidhi, Ibn Maja. He is Imam, Faqih, Hafiz, Hujjat…

Now, He asked Questions from Imam Ahmad and Ishaq bin Rahwia, and mentioned those in book named (  مسائل الإمام أحمد بن حنبل وإسحاق بن راهويه) Masael Imam Ahmad and Ishaq bin Rahwia.

In this book, 4/1548, He asks Imam Ahmad about Muta’a with women

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Ibn Hazm makes a Chapter in His book, al-Mohalla, 9/127,

[مَسْأَلَةٌ نِكَاحُ الْمُتْعَةِ]

Issue of Nikah-al-Muta’a

And then writes in it Read the rest of this entry »

Nawasib responded to one of my articles, where in I had mentioned that Narration present in Shia books about Prophet (asws) prohibiting Muta’a on Day of Khaybar is weak. My Article can be read HERE

Now, I am absolutely speechless as to what are these guys upto? They had replied to One of my posts regarding Muta’a, and presented the narration being mentioned here, in that one too. I had explained the weakness of Above narration there, and had written Read the rest of this entry »

Nasibi website tried to respond to My Article, titled: “Sunnis and Mutah”And they did not refute any of my references given in This Article, rather accepted it by admitting that:-

In this article, SoA quotes the opinion of Ibn Juraij, the Sunni Mekkan scholar, on the permissibility of the temporary marriage. SoA also quotes those that have affirmed that Ibn Juraij did partake in this.

We admit that this is the case, for Ibn Juraij, and even those before him like Ibn Abbas and Sa’eed bin Jubair, believed that muta’ah is permissible according to the sharee’ah.

Good enough. And We are thankful to them for their admission.

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We have mentioned regarding Muta’a of Mawia ibn Sufian before, and that can be read HERE

Let me share research of Brother Jabaray al Yamani, and that can be read HERE

We find in Musnnif Abdur Razaq bin Hamam al Sana’ani

رقم الحديث: 13620
(حديث مرفوع) عَنِ ابْنِ جُرَيْجٍ ، عَنْ عَطَاءٍ ، قَالَ : لأَوَّلُ مَنْ سَمِعْتُ مِنْهُ الْمُتْعَةَ صَفْوَانُ بْنُ يَعْلَى ، قَالَ : أَخْبَرَنِي ، عَنْ يَعْلَى ، ” أَنَّ مُعَاوِيَةَ اسْتَمْتَعَ بِامْرَأَةٍ بِالطَّائِفِ فَأَنْكَرَتْ ذَلِكَ عَلَيْهِ ، فَدَخَلْنَا عَلَى ابْنِ عَبَّاسٍ ، فَذَكَرَ لَهُ بَعْضُنَا ، فَقَالَ لَهُ : نَعَمْ ، فَلَمْ يَقِرَّ فِي نَفْسِي حَتَّى قَدِمَ جَابِرُ بْنُ عَبْدِ اللَّهِ ، فَجِئْنَاهُ فِي مَنْزِلِهِ ، فَسَأَلَهُ الْقَوْمُ عَنْ أَشْيَاءَ ، ثُمَّ ذَكَرُوا لَهُ الْمُتْعَةَ ، فَقَالَ : نَعَمْ ، اسْتَمْتَعْنَا عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ” ، وَأَبِي بَكْرٍ وَعُمَرَ ، حَتَّى إِذَا كَانَ فِي آخِرِ خِلافَةِ عُمَرَ ، اسْتَمْتَعَ عَمْرُو بْنُ حُرَيْثٍ بِامْرَأَةٍ سَمَّاهَا جَابِرٌ فَنَسِيتُهَا ، فَحَمَلَتِ الْمَرْأَةُ , فَبَلَغَ ذَلِكَ عُمَرَ , فَدَعَاهَا فَسَأَلَهَا ، فَقَالَتْ : نَعَمْ ، قَالَ : مَنْ أَشْهَدَ ؟ قَالَ : عَطَاءٌ لا أَدْرِي , قَالَتْ : أُمِّي أُمَّ وَلِيِّهَا ، قَالَ : فَهَلا غَيْرَهُمَا ، قَالَ : خَشِيَ أَنْ يَكُونَ دَغْلا الآخَرُ ، قَالَ عَطَاءٌ : وَسَمِعْتُ ابْنَ عَبَّاسٍ , يَقُولُ : يَرْحَمُ اللَّهُ عُمَرَ ، مَا كَانَتِ الْمُتْعَةُ إِلا رُخْصَةً مِنَ اللَّهِ عَزَّ وَجَلَّ , رَحِمَ بِهَا أُمَّةَ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَلَوْلا نَهْيُهُ عَنْهَا مَا احْتَاجَ إِلَى الزِّنَا إِلا شَقِيُّ 

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We find in Tafsir Ibn Katheer in Tafsir of Verse of Muta’a (4/24)

 

وقد استدل بعموم هذه الآية على نكاح المتعة، ولا شك أنه كان مشروعاً في ابتداء الإسلام، ثم نسخ بعد ذلك

And it is argued in general with this verse on Nikah-e-Muta’a, and there is no doubt that it was allowed in START of ISLAM, then it was cancelled [1]

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Let us see a narration from Sahih Bukhari first, and then see What Tehreef has been done to that.

We find in Sahih Bukhari [1]
4339 حدثنا عمرو بن عون حدثنا خالد عن إسماعيل عن قيس عن عبد الله رضي الله عنه قال كنا نغزو مع النبي صلى الله عليه وسلم وليس معنا نساء فقلنا ألا نختصي فنهانا عن ذلك فرخص لنا بعد ذلك أن نتزوج المرأة بالثوب ثم قرأ يا أيها الذين آمنوا لا تحرموا طيبات ما أحل الله لكم

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Sunni Scholar of Tafsir, Mohammad Rasheed bin Ali Raza, writes in his Tafsir, Al Manar, while commenting on Verse 4/24

وذهبت الشيعة إلى أن المراد بالآية ” نكاح المتعة “: وهو نكاح المرأة إلى أجل معين كيوم أو أسبوع أو شهر مثلا، واستدلوا على ذلك بقراءة شاذة رويت عن أبي، وابن مسعود، وابن عباس رضي الله عنهم وبالأخبار والآثار التي رويت في المتعة.

فأما القراءة فهي شاذة لم تثبت قرآنا، وقد تقدم أن ما صحت فيه الرواية من مثل هذا آحادا، فالزيادة فيه من قبيل التفسير، وهو فهم لصاحبه، وفهم الصحابي ليس حجة في الدين

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Let me share a few ahadeeth in this regard. These narrations basically address two important points

1- That Muta’a with virgins require permission of Vali/Guardian

2- That it has been disliked, especially sexual relationship in such cases (which of course, needs permission of Vali)

Keep in mind that Muta’a with virgin has been termed “Disliked” or “Makrooh” Read the rest of this entry »

Many a times we see that Ahlusunnah will try to prove prohibition of Muta’a on the grounds that it is not Marriage. But we see that a Sahabi included them in wives, and termed this process تزویج

Let us see two narrations in this regard

NARRATION 1

Abu Y’ala writes


رقم الحديث: 924

(حديث مرفوع) حَدَّثَنَا أَبُو خَيْثَمَةَ ، حَدَّثَنَا إِسْحَاقُ الأَزْرَقُ ، عَنْ عَبْدِ الْعَزِيزِ بْنِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ ، عَنِ الرَّبِيعِ بْنِ سَبْرَةَ ، عَنْ أَبِيهِ سَبْرَةَ بْنِ مَعْبَدٍ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمَ حَجَّةِ الْوَدَاعِ : ” اسْتَمْتِعُوا مِنْ هَذِهِ النِّسَاءِ ” ، قَالَ : وَالاسْتِمْتَاعُ عِنْدَنَا : التَّزْوِيجُ ۔۔۔۔۔۔۔
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