₦airaland Forum

AlBaqir:
I can only wonder how you derive your tafsir of " those who your right hand possess" in the context of legal marriage. No sunni muffassir ever make such tafsir. In fact I laughed when I saw what sunni ulama wrote on the ayah. username gave you a citation of ibn kathir. You seem not interested that's why I do not want to cite other references.

May Allah be our sole guide not our desires. In share Allah soon I planned to open a thread on Islamic view on slave and this issue will also be treated as well.

There is no other way, than learning from tafsir books, from reputable scholars, the issue is the way in which people like usermane, try to create false meaning to tafsirs, i had an encounter with him regards to tafsir ibn kathir, and he was plain deceitful...

Now on the issue of "those who your right hand possess", one thing to first understand is that, slaves were around during the time of the Prophet, it wasn't instituted by Islam, but with Islam, slavery was to be eradicated in a gradual process....since you would be writing about the view of slavery in Islam, i wouldn't belabor you with my explanations...

Islam gave permission to marry slaves, (Q4:3), Qur'an 4 vs 24 states again "Thus hath Allah ordained (prohibitions) against you: except for these all others are lawful provided ye seek (them in marriage) with gifts from your property desiring chastity not lust."
As a master of a slave you want to marry, who do you go for permission to marry her? do you also know that a slave can ask for his or her freedom and the mahr of a slave is her freedom? and also when she is pregnant, and her master dies, she and her baby are free and not slaves?

in the tafsir of the verse, tabari states; . فأما السِّفاح، فإن الله تبارك وتعالى حرّمه من جميعهن، فلم يحلّه من حُرّة ولا أمة، ولا مسلمة، ولا كافرةٍ مشركة.وأما الأمة التي لها زوج، فإنها لا تحلّ لمالكها إلا بعد طلاق زوجها إياها، أو وفاته وانقضاء عدتها منه.
"...and in regards to zina, Allah (SWT) prohibits it on all, it is not permissible on a free woman, or a slave woman, nor on a muslim woman, or a disbelieving or a pagan woman. And for the slave woman who has a husband, she is not halal for her master, except her husband divorces her, or the husband dies and the days of iddah has elapsed.

I can't read the above and then believe Islam allows what those who hate Islam wants me to believe.

AlBaqir: We do not deny this Hadith. But it is graded daeef on the ffg points:

1. The chain is weak in our recordings.
2. A reported sayings cannot abrogate an existing ayah of the holy Quran. As Allah says in the holy Quran, only a new ayah can abrogate another ayah.
3. Another sahih Hadith nullify this. Imam Ali was reported to have said: "Had Umar not forbidden mut'a, only the wretched will commit zina"

NB: Pls go back to lanrexlan and myself's dialogue to view the references.

This Hadith is equally graded sahih by the Sunnis. Had Imam Ali ever reported the Hadith that prophet has forbidden mut'a, he would never later ascribed the forbid to umar.

1. Is the chain I presented not the true one? Or what is the basis of the chain being weak?

2. This would not be, if we understand that Qur'an 4:24 is not about mut'ah right? The reason for the revelation was not said to be about mut’ah, and even reading the previous and the subsequent verse, defeats the opinion that it is in regards to mut’ah.

3. Any references in the kutubu sitah? Another angle we can look at this, is that in sunni books, the hadith I quoted is sahih, with corroboration from other sources, which gives more credibility to the hadith, hence, this hadith is probably false (from what I read in tafsir tabari, it was not a statement from Ali (ra), rather from another person relating what he heard), or there is a mistake, for one would have thought if Ali (ra) had said such, then he wouldn't hesitate to revert it back, to establish the sunnah when he became the caliph.

AlBaqir: 1. Kindly set your reference right for I don't think there is such chapter as "temporary marriage" in Ibn Majah.

2. Assuming there is, what is the grading of that hadith?

3. There are numerous sahih Hadith attributed to Umar in his sermon that clearly stated him to have forbidden mut'a on its own will. In fact, in his sermon he says "mut'a is used to be practice during the time of the prophet but I forbid it henceforth... "

This Hadith has many sahih chains and shawahid compare to that single Hadith.

Various Sunnis Imam like Suyuti, tabari, wahidi et al claimed Umar to be the 1st to forbid mut'a. I have cited reference to this.

4. I personally saw that Hadith as a con and fabricated one to support Umar so that the world will not against him having rule against Allah and His prophet. My resolution is the case of Tarawih. kindly check maclatunji's side talk thread to see tbaba and Albaqir's dialogue on that.

1. Oh sorry, I got it online and never bothered to check…the chapter is prohibition of Nikkah mut’ah, under Book of Nikkah, hadith number 1963

2. Albany graded it hasan

3. I can come up with several possibilities, in regards to this, one is that, due to what happened, the prevalence of people forgetting the injuction of the Prophet (SAW) and abusing mut'ah, Umar (ra), declared it haram again, stating it categorically, not to mention the need to be stern about it, if some sahabas who didn’t know about the ruling, were arguing in favor of it.

4. We can not dismiss the hadith, for there are sahih hadiths stating the forbiddance of mut’ah was by the Prophet (SAW) (these hadiths were graded sahih in sunni books), in fact reading the hadith further, Umar (ra) challenged people to bring 4 witnesses to counter his claim, but none showed.

My question is, why would Umar want to forbid mut’ah when it was practiced during the early part of Islam, if there was no strong backing from the Prophet (SAW)? To prove what exactly?

And again, Umar (ra) was not the last caliph, again, why didn't Uthman (ra) or even Ali (ra) revert the ruling, if they find it wrong? Or is there such narrations?

Well, the Imams might be mistaken. Although, Tabari, reported the hadith of forbiddance at khaybar in his tafsir, they are not above mistakes, it doesn’t change anything.

AlBaqir: I agree with you on communication laspes then, but definitely not on this case. My resolution is the case of Forbidden of mut'a at the conquest of makkah . Ibn sabra aljuhanni was the only sahaba who reported it despite the fact that tens of thousands of companions were present and reported many sayings of the prophet. In fact Ibn Sabra claimed to have seen the prophet while addressing the public.

Lastly, Nearly ALL Sunnis muffassir concur that verse 24 of al-nisa was revealed for mut'a. Besides the word used in this verse "istamtatum" is exactly the same word used in several ahadith that showed the legality of mut'a. This word is the root verb of mut'a. I have explained this before.

In lieu of this clear argument, there is no way you can interpret this ayah outside its meaning. Many companions like Ibn Mas'ud, Ibn Abbas used to read the verse with additional phrase "for a fixed time."

You have always maintained that majority doesn’t equate truth, nearly all sunni muffassir? I find it rather doubtful cos from what I have read so far, most tafsir reports the two opinions (which is presented later), and maintain that mut’ah is haram based on sahih hadith. And having the same root word does not equate referring to the same thing, for example, I can say "innallazeena farraqoo deenahum wa kaanoo shiya'a" (6:159) means Allah is talking about shias, and hence people should be weary of them.

Thus, I present to you the opinion that states Qur’an 4:24 is not in regards to mut’ah

The following are from tafsir tabari, I tend to use it mostly due to easy access and readability…

القول في تأويل قوله : { فَمَا اسْتَمْتَعْتُمْ بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً }
قال أبو جعفر: اختلف أهل التأويل في تأويل قوله:"فما استمتعتم به منهن". فقال بعضهم: معناه: فما نكحتم منهن فجامعتموهن - يعني: من النساء ="فآتوهن أجورهن فريضة" يعني: صدقاتهن، فريضة معلومة. (1)

In the interpretation of Allah’s (SWT) statement: { فَمَا اسْتَمْتَعْتُمْ بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً }

Abu Jafar said:the people tafseer differ in the translation of the statement, some of them said the meaning of the statement is Nikkah (permanent marriage), i.e from the women, “give them their obligatory reward i.e their sadak (dowry), an obligation that is known.

*ذكر من قال ذلك:
9028 - حدثني المثنى قال، حدثنا عبد الله بن صالح قال، حدثني معاوية
بن صالح، عن علي بن أبي طلحة، عن ابن عباس قوله:"فما استمتعتم به منهن فآتوهن أجورَهن فريضة"، يقول: إذا تزوج الرجل منكم المرأة، ثم نكحها مرة واحدة، فقد وجب صَداقها كلُّه = و"الاستمتاع" هو النكاح، وهو قوله وَآتُوا النِّسَاءَ صَدُقَاتِهِنَّ نِحْلَةً ) [سورة النساء: 4].
9029 - حدثنا الحسن بن يحيى قال، أخبرنا عبد الرزاق قال، أخبرنا معمر، عن الحسن في قوله:"فما استمتعتم به منهن"، قال: هو النكاح.
9030 - حدثني المثنى قال، حدثنا أبو حذيفة قال، حدثنا شبل، عن ابن أبي نجيح، عن مجاهد:"فما استمتعتم به منهن"، النكاح.

9031 - حدثنا القاسم قال، حدثنا الحسين قال، حدثني حجاج، عن ابن جريج، عن مجاهد قوله:"فما استمتعتم به منهن"، قال: النكاحَ أراد.
9032 - حدثني يونس قال، أخبرنا ابن وهب قال، قال ابن زيد في قوله:"فما استمتعتم به منهن فآتوهن أجورهن فريضة" الآية، قال: هذا النكاح، وما في القرآن إلا نكاحٌ. إذا أخذتَها واستمتعت بها، فأعطها أجرَها الصداقَ. فإن وضعت لك منه شيئًا، فهو لك سائغ. فرض الله عليها العدة، وفرض لها الميراث. قال: والاستمتاع هو النكاح ههنا، إذا دخل بها.

The above in summary states that istamt’atu refers to nikkah, and the narrations, are from those who uphold such translation.

وقال آخرون: بل معنى ذلك: فما تمتَّعتم به منهن بأجرٍ تمتُّعَ اللذة، لا بنكاح مطلق على وجه النكاح الذي يكون بولِيٍّ وشهود ومهر.

While some said, on the contrary, the statement refers to Mut’ah, it does not refer to Nikkah with the consent of the guardian, witnesses and the dowry…Narrations in regards to those that uphold this definition were also presented….
قال أبو جعفر: وأولى التأويلين في ذلك بالصواب، تأويل من تأوَّله: فما نكحتموه منهن فجامعتموه، فآتوهن أجورهن = لقيام الحجة بتحريم الله متعة النساء على غير وجه النكاح الصحيح أو الملك الصحيح على لسان رسوله صلى الله عليه وسلم.
Abu Jafar then said: the first of the two translations is most accurate, based on the evidence that Allah (SWT) prohibited Mut’ah through the prohibition given by the statement of the Messenger (SAW) in regards to mut’ah.
وأما ما روي عن أبيّ بن كعب وابن عباس من قراءتهما فما استمتعتم به منهن إلى أجل مسمى ) ، فقراءة بخلاف ما جاءت به مصاحف المسلمين. وغير جائز لأحد أن يلحق في كتاب الله تعالى شيئًا لم يأت به الخبرُ القاطعُ العذرَ عمن لا يجوز خلافه.

Abu Jafar the further added, “and what was related by Abba ibn K’ab, and Ibn Abbas, in their recitation with addition of “for a fixed time”, this is contrary to what is present in the Qur’an of the Muslims, and it is not appropriate for anyone to add into Allah’s book a thing which has no convincing report which there can be no excuse in going against.

NB: The English translations are mine, there may be some errors, and I didn’t translate the hadiths.

Indeed, looking at this ayah with the perspective that I have presented, it wouldn’t be out of place to state categorically that mut’ah was not prescribed by Allah (SWT), and it wouldn’t be out of place also to understand that it was prohibited by the Prophet (SAW), and further enforced by Umar (ra) when people revert back to it.

AlBaqir: Dear brother it is not every narration you will expect explicit reasons to be stated alongside it. You only get the true meaning of that Hadith by comparing it with other Hadith of the same genre. There are numerous ahadith attributed to Imam Jafar sadiq that permitted mut'a. This suggest this Hadith is given another ruling which makes mut'a makrooh (dislike) when there is no justification for it.

There are various explanation like this in all schools and it is part of science of Hadith.

Besides , the Hadith if Ibn Sinan never in anyway suggest mut'a to be forbidden.

Thank you for the responses brother, you have made some very good points, and I believe we may agree at the end of this communication…
Firstly, I understand your point, and really, looking at the hadith from my own perspective, made me make those observations, I do not have shia books, and only take what I see posted online from different forums.

On the contrary, if not forbidden to all, it suggests forbidden to the questioner, and that is a point I can work with…but again, I can go with makrooh…

AlBaqir: No matter how meritorious an act is, if there is no justification for its practice, it is null and void. It is obvious people are sinning on various practices for they rush into this practice based on the Merits on it. I once cited example of polygamy. How many Muslims uphold the condition for it before jumping into it? People treacherously jump into polygamy saying it is sunnah and must be practice. Another good example is Jihad. People are killing and being killed on the basis of merits surrounding Jihad. Nobody seem care about the conditions that uphold jihad.

Mut'a can be halal, mubah, makrooh, mutlaq etc depending on the circumstance at a particular point in time and with individual condition. Islamic law is not rigid but flexible in some cases but no doubt people have abuse this laws.

Indeed, I agree, our justification is always with the shariah, the problem as I see it is how we are establishing the halal, mubah, makrooh
and haram in regards to mut’ah.

AlBaqir: This Hadith is graded Daeef. kindly visit www.sunah.com

Besides it is against the ilm Quran in the fact that the ayah cited in this narration (sura mu'minun: 5-6) was revealed before the verse of mut'a (sura Nisa: 24) . A previous ayah can never abrogated a later ayah.

Interestingly this is the argument of the same Ibn Abbas who argued in favor of the permissibility of mut'a stating that Allah revealed ayah to permit it and no ayah was later revealed to forbid it.

Kindly see the dialogue BTW myself and lanrexlan for full reference.

Well, I never checked the grading of the hadith, and still haven’t…

And my premise is that Quran 4:24 is not about mut’ah, I have proof, and will subsequently post them

AlBaqir: @underlined, that is the reason Islamic sharia is not set based on man's feelings and thinking. How many woman will truly welcome a second woman for example. There are lots if rules in Islam that are not palatable to the so-called moral system of the society. You only need to judge Islam within its codes of laws if you are to be fair. What seem repulsive to you is accepted to others therefore only Allah Has the right to set laws.

All my life being a Muslim, I have come to appreciate the shariah, as I grow and learn new things about the deen, I always realize that all what Allah (SWT) enjoined us to partake in are always for the good of the individual and the society at large. The flexibility of the Islamic law has made some room for controversial issues, that is why some acts are not mandatory, rather permissible, then it becomes subjective, no need for losing sleep over, polygamy for instance, a woman is given the liberty to accept or reject during the marriage contract, not to mention the responsibilities of the man to the woman and vice versa set by Allah (SWT), each partner is taken care of, whether written or not. Mut’ah does not give room for that, it is lopsided and the problems it would create in the society wouldn’t be little.

AlBaqir: That aside, mut'a is a legal contradict between two parties under supervision of a guardian - jurist or Imam. Both parties must be aware of the rules and a woman is given liberty to demand as she wish and set her own terms and conditions.

In fact I see those rulings on mut'a aside the fact that they were derived from various Hadith, as a boast for woman to become aware of the seriousness of mut'a thereby set her own conditions or back away from the practice. See the case of divorce in Islam. A woman has no equal rights as man in the law.

@ Bolded, note that mut'a is makrooh intact some mujtahid declared it haram for a virgin lady. It is strictly limited to widows or some of these independent women like divorcee etc.

Now those mujtahids are my kind of peeps can you now see why I said as a father, I can’t imagine myself accepting such for my daughters? Limiting to widows and divorcee makes sense to some extent, but the flaws cannot be ignored or overlooked.

AlBaqir: You as a father or brother can allow mut'a to take place between your daughter or sister respectively with her fiancee on several conditions agreed by both parties. One of such conditions might be no s.Ex. If such conditions is set, it is up to each party to uphold it as Allah is watchful of our affairs. Those who go against mut'a thought it to be s.ex s.ex s.ex practice but it is not. This makes lot of sense than daughters and sisters enjoying themselves secretly through fornication or self-service. Mut'a can be design to be a step towards marriage.

@second underlined, there are several reasons expressed by the holy Quran and Hadith for marriage. You only cited one. Another reasons are s.ex and procreation. And of course sense of belonging and protection. prophet's marriage to many women was never because of s.ex, procreation, love and affection but to protect some old widows and restore their pride.

If they are of age, why not allow them do a proper nikkah however small, and set the conditions between them? What makes a proper nikkah other than proposal and acceptance, guardian’s consent, witnesses and mahr? Don’t get me wrong, the reason above makes sense, but I think a small nikkah is better of, at least, that is what is praised in the Qur’an and Hadiths…

Yes indeed, the prophet (SAW) had nikkah which were for political, socio-economic and other reasons, some were specific for the Prophet (SAW) and all were permanent Nikkah…not to mention that are hadiths that encourages us to marry for all what the Qur'an enjoins...Mut'ah seems to be only for one reason, enjoyment of s.ex

I am usually careful with such messages, mostly i edit a beneficial message, by removing all the threats and false information i know, sometimes, i try to find out about the source and then forward if true. Muslims should be careful about the messages they forward.

There is this one that was usually spread by hardcopy and distributed at the Masjid but now spread by softcopy lol, the one about a sleeping Imam in meccah and dreaming of seeing the prophet, this one usually carries the threat signature always...

May Allah guide us all ameen

AlBaqir:
First its like you are jumping two steps ahead. People who condemn muta among Muslims do not know a single ruling on it. their assumption is that you just jump into any woman at anytime at your will.

To your second reasoning above, if that is your assumption of mut'a despite the fact that the legislation is Quranic and prophetic, on what moral sanctity or premise is slaves (those whom your right hand possess) acquired could be converted into concubines? In Sunni interpretations you can buy as many slaves as you can and convert them into concubines - no marriage rites whatsoever.

To your third opinion, really it shows you know nothing about mut'a rulings other than popular assumption. Dear brother kindly read about the jurisprudential rulings on mut'a. Heres Ayatullah Ali Sistani's website:
http://www.sistani.org/english/book/48/2343/
Here all forms of marriage is discussed.

All your questions are answered in sha Allah.

I agree, most sunnis do not know about mut'ah, cos it is simply stated as forbidden, and hadith are quoted to buttress it. except if a person has really gone through learning about fiqh of marriage.

@bold, Seriously? I can understand usermane making such comments, but not you. Qur'an 4:3 can easily nullify such claims, "what your right hand possesses" is in regards to marriage and nothing more.

I have gone to the site, and read through the rulings, i have made some observation in my previous post.
.

AlBaqir:
The following quote is from shiapen.com in response to the two ahadith above:

The author of Bihar, Shaykh Majlisi has taken the first tradition from a book ‘Al-Nawadir’ by Ahmad bin Muhammad bin Isa al-Ash’ary who has
recorded many traditions on the lawfulness of
Mutah. The statement of Imam Jafar Sadiq (as)
was in reference to the personal situation of
Abdullah bin Sinan since he was a married man
and his sole objective behind Mutah was to derive
sexual pleasure, thus Imam Jafar (as) just
advised him not to do it since it was
‘unnecessary’ for him. Abdullah bin Sinan has
seen the periods of two Imams namely Imam
Baqir (as) and Imam Jafar Sadiq (as). Imam
Jafar al-Sadiq (as) became Imam after his father
and started teaching when He was 31 years old.
Abdullah bin Sinan supposed to be in the same
age of Imam Jafar al-Sadiq (as) because he
probably died before Imam Sadiq (as) or few
months after Imam Sadiq (as). According to this
tradition:

Umar bin Yazid narrated said: ‘I heard Abu Abdullah (as) mentioning Abdullah bin Sinan and
said: ‘He is getting more benefits as he is getting
older.”
1. Rijal Kishi, Volume 2 page 710
2. Min la Yhdruhu al-Faqih, Volume 4 page 431

Which means Abdullah bin Sinan was an elderly man during Imam Jafar al-Sadiq’s time and most probably he was older than Imam Jafar al-Sadiq
(as). Therefore, he cannot be single by that age
because the Shias, in fact all of the people of that
time used to get married in young age and during
Imam Jafar’s (as) time of Imamate, Abdullah bin
Sinan’s age cannot be less than 30s. thus Imam
Jafar (as) just advised him not to do it since it
was ‘unnecessary’ for him. This is similar to the
case of Ibn Yaqtin, a married man who asked
Imam Raza (as) about Mutah, to which the Imam
(as) replied: “What you have to do with this, when Allah has made this unnecessary for you.” (Wasa’il, Volume 21, page 22).

As stated by Imam Raza (as), Mutah is ‘unnecessary’ when one’s wife is already present otherwise it may cause problems pertaining to the mistreatment of women. Imam Raza (as) in another hadith has elaborated on the matter as follows:

Imam Abu Hasan (as): “It is Halal, Mubah, Mutlaq, for he whom Allah has not made this
unnecessary through marriage. So seek chastity
through Mutah. If Allah has made this unnecessary for you, then it is permissible for you only when you do not have access to your wife.”
al-kafi, Volume 5 page 453, Hadith 2
Wasail al Shia, Volume 21 page 22 Hadith 26421

Most relevantly a famed Shia work ‘Mustadrak-
ul-Wasail’ (vol 14 page 455) records the tradition
of Abdullah bin Sinan under the chapter of “The
disliking of Mutah when one does not need it and
when it necessitates repulsiveness and mistreatment of women” this concurs with logic and Quranic injunction.

We are clearly told in the Quran to keep aloof from polygamy if there are chances of commiting injustice against them.
“Marry women of your choice, Two or three or four; but if ye fear that ye shall not be able to
deal justly (with them), then only one, or (a captive) that your right hands possess, that will be more suitable, to prevent you from doing injustice,” (4:3)”

And we also read in Sunan Abu Dawood Bab ul
Nikah Book 11, Number 2128:

“The Prophet (peace be upon him) said: When a
man has two wives and he is inclined to one of
them, he will come on the Day of resurrection
with a side hanging down”

Are our opponents prepared to suggest that there
is no harm in keeping a number of wives even if
you do not treat them equally since they believe
that the Holy Prophet (s) himself was unjust to
his wives and he was more tilted towards Ayesha
to the extent that his (s) daughter Fatima Zahra
(as) had to intervene upon the behest of his other
the wives (see Sahih Muslim, Bab Fadil Sahaba
Book 031, Number 5984)?

Though, the tradition of Ali bin Yaqtin is clear in that respect, but the tradition of Abdulah bin Sinan can also be read from another prespective i.e. Imam advised to Ibn Sinan of not performing Mutah was for a specific time and area since the women of that region were not secure during those days.

Interesting explanation, which I find lacking still and not convincing enough, for Imam Jafar Sidiq did not mention the reason for his stating that Ibn sinan shouldn't defile himself with mut'ah, nor did it bring a good enough proof to state that ibn sinan was already married. Ibn sinan being married is based on probability, an assumption, unless a clear proof is presented.

The second narration of Ibn Yaqtin can still go with being married, thus, I ask, why is Mut'ah then given much pomp by the shias?! I have come across some narrations from shia books (posted online), praising Mut'ah, and even giving it such glorious status. From what I can infer from the two narrations, the two Imams, disliked it, and advised against it in the most distinct and clear terms to the two questioners. I don't think seeking to take a second wife can warrant such harsh remarks as can be found in this two narrations.

If we go along with the fact that they were married, then, it limits mut'ah to only singles and maybe married men when they travel, and again, from what you had posted so far, it is also limited to those that cannot control their sexual urges, interestingly, you even mentioned it has never crossed your mind nor are you inclined to it, thus establishing that, mut'ah is a case of necessity. Do you agree?
If yes, would it be out of place to liken mut'ah to eating pork for survival? Which I believe is a position held by some sahabas like Ibn Abbas but later convinced that it is haram forever?

Ibn Abbas reported: Verily Mut'ah Marriage was in the beginning of Islam. A man used to go to a city wherein he had no acquaintance for him. So he used to marry a woman for a time which he considered good for his stay. She used to protect his goods for him and cook his food till this verse was revealed "except upon their wives or what their right hands possessed." Ibn Abbas said : Then every private part except of these two became unlawful. (Sunan Tirmidhi)

Most relevantly a famed Shia work ‘Mustadrak-
ul-Wasail’ (vol 14 page 455) records the tradition
of Abdullah bin Sinan under the chapter of “The
disliking of Mutah when one does not need it and
when it necessitates repulsiveness and mistreatment of women” this concurs with logic and Quranic injunction.

Again, I find the above really interesting, for I think the conditions as found in regards to mut'ah are quite repulsive to, and a mistreatment of women, which makes sense for it to be forbidden forever...

one is that, I don't see myself as a father, a brother accepting and allowing mut'ah under my watch, heck I don't see any responsible father accepting such for his daughters...

others are these:
[b]2433. A woman with whom temporary marriage is contracted, is not entitled to subsistence even if she becomes pregnant.

2434. A woman with whom temporary marriage is contracted, is not entitled to share the conjugal bed of her husband, and does not inherit from him, and the husband, too, does not inherit from her. However, if one or both lay down a condition regarding inheriting each other, such a stipulation is a matter of Ishkal as far as its validity is concerned, but even then, precaution should be exercised by putting it into effect.

2435. If a woman with whom temporary marriage is contracted, did not know that she was not entitled to any subsistence and sharing her husband's conjugal bed, still her marriage will be valid, and inspite of this lack of knowledge, she has no right to claim anything from her husband.

2436. If a wife of temporary marriage goes out of the house without the permission of her husband, and the right of the husband is in anyway violated, it is haraam for her to leave. And if the right of her husband remains protected, it is a recommended precaution that she should not leave the house without his permission.[/b]
The above are from http://www.sistani.org/english/book/48/2356/

I limit the conditions I have come across to the above, there are numerous conditions I have read online, which are really mind boggling, and they are reported from al kafi and other shia sources...

Its like why is it called marriage in the first instance?! It goes against the Qur'anic injuction of love and mercy Allah placed between husband and wife, it sure is like a contract only for sex! And seems to only protect the man and the woman remains vulnerable.


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).Wasail Shiah, Istibsar and Tahzib.

The above hadith is recorded in shia books, and reiterates mutah is forbidden by the Prophet (SAW), from my research, it has a good chain of narrators from ahl-l-bayt, it is narrated from the son of Imam Zeynul Abedeen, Zayd. Zayd narrates this Hadith from his fathers, in other words he narrates it from Imam Zeynul Abedeen, the fourth "imam" of 12 Imami shiahs, and he narrates from his father, Hussein ibn Ali, the son of Ali ibn Abi Talib. This hadith is also found in sunni books, and it is graded sahih, which I believe gives a strong backing to the fact that mut'ah is haram.

I came across this hadith, which i think clarify that Umar (RA) did not forbade mut'ah by his own volition, but rather following the Prophet's orders....

Ibn Umar (ra) said that when Omar ibn Khattab (ra) became the Caliph he addressed the people and said: Verily, Allaah's Messenger (SAW) granted us the permission of temporary marriage three times. Then he declared it unlawful. By Allaah! I do not know any one contracting a temporary marriage while he is fortified by wedlock, but I shall stone him to death except that he presents four men who bear testimony that Allaah's messenger (SAW) made it lawful after he had made it unlawful. (Source: Sunan Ibn Majah, Chapter: Temporary Marriage)

We can easily understand that, during the time of the Prophet (SAW) and the Sahabas(RA), there would be communication lapses, some will hear things, while others might not, it is not like our present day in which everyone can be contacted within seconds. Also, mut'ah is not really widespread, it is not an act that is practiced everyday, according to some narrations, it was only allowed during expeditions and the likes, its rulings can easily be forgotten and for the fact that permanent marriage is what is promoted in the Qur'an in numerous verses, and several Hadith of the Prophet (SAW).

Applying our God given intellect brother, it wouldn't really take me quoting the whole kutub sitah before it is clear the flaws in mut'ah. Whether it is forbidden at khaybar, fathi makah or even during the time of Umar (ra), there is a strong evidence that it was forbidden by the Prophet (SAW), and Qur'an 4:24 can easily be explained without reference to mut'ah at all, which negates that it is an injunction for mut'ah by Allah (SWT), hence no need for abrogation of one verse by another.

I hope you see reason with my submissions.

@usermane, actually, i was referring to some modern day Muslim personalities, and my proof is from Tafsir Tabari, and i don't think it was written in recent times.

I still strongly believe you need to learn the deen properly and from traditional sources in a dignified Masrasah.

Assalam alaykum @ albaqir, can you please confirm and comment on these quotes?

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 defile yourself with it"
(Bihaar Al-Anwar 100/318).


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).

@Empiree,

Islam frowns at illegal sexual intercourse, be it with a free woman, slave or servant. The verses in the Qur'an that talks about "your right hand possesses" can all be explained in terms of those who are allowed to be approached for marriage...I find it a little disturbing when such verses are translated in terms of cohabitation with slaves even by supposed knowledgeable personalities.

This explanation can be found in tafsir tabari of Qur'an 4:24

Life is A Test....By lanrexlan

Sometimes, I think life is unfair!
Why would some be wretched while some with wealth?
Why would some walk upright while some crept?
Why are some blind and some with sight?
Why are some deaf and some hear?
Why would some drive cars while some trek?
Why aren't we all in same level, class or set?
Is the creator unjust?

I mumbled all these and I pondered still
Then came an Ayah from the Book
A book of well purified text...
“Everything on earth was created as a test”

When Allah gives you wealth,
never think its all by your efforts and stress
when Allah gives you health,
never think its your diet and fitness
And when Allah gives you knowledge and success,
Never think it's by your studious self, reading voluminous text

Remember, everything is just but a test
A test which shall guarantee your eternal rest
So quit whining and give thanks
For verily, your health, wealth and all you've got will be an evident witness
On a day when there can be no evasiveness

Therefore, return to Allah and repent
For truly, this life is nothing but a test!

lanrexlan:
The guy is a genius,love his answers especially that of river,lol
Brother Sino,reply my mail

LOL, i have just sent you a reply.

MUTA in Encyclopedia Topic

Encyclopaedia of Ismailism by Mumtaz Ali Tajddin

"The word muta is derived from mata, meaning merchandise or goods. In case of a marriage it means "that which gives benefits, but for a short while" or enjoyment or pleasure. In Iran, this practice is called sigha (lit. form or type) and it is sometimes called nikah al-muwaqqat or izdivaj-i muvaqqat, both mean temporary marriage.

Besides the temporary marriage, four kinds of union of man and woman were prevalent among the pagan Arabs in the pre-Islamic period. The first of these was the permanent marriage tie which, in a modified form, was recognized by Islam. The second was known as the istibdza (from bidz, meaning a portion or a large portion of wealth, sufficient to carry on a trade). The following explanation of this word is given in Bukhari (67:37) that, "a man would say to his wife: send for such a one and have cohabitation with him; and the husband would remain aloof from her and would not touch her until her pregnancy was clear". The third form was that in which any number of men, less than ten, would gather together and have cohabitation with a woman, and when she became pregnant and gave birth to a child, she would call for all these men and would say that the child belonged to such a one from among them; and he would bound by her word to accept the responsibility. Fourthly, there were prostitutes who were entered upon promiscuously and when one of them bore a child, a man known as qa'if (one who recognized) was invited and his decision, based on similarity of features, was final as to who was the father of the child. The last three forms only legalized adultery in one form or another and Islam did not recognize any of them, nor was any such practice resorted to by any Muslim at any time.

The Muta or the temporary marriage stood on a different basis, and reform in this matter was brought about generally. It was into practice among the pagan Arabs in the 4th century. The reference of this form of marriage is believed to have found in the Koran (4:28), although the explanation of this passage as early as the 1st/7th century refers it to the ordinary marriage. After giving a list of the classes of women with whom marriage is forbidden, the Koranic verse reads: "And further, you are permitted to seek out wives with your wealth, in modest conduct but not in fornication; but give them their reward (ajr) for what you have enjoyed of them (istamta'tum) in keeping with your promise."

The traditions are contradictory on the question of muta. According to Tabari (1:1775-6), it was in use in the time of the Prophet and he was even said to have practised it. On the other hand, Ali bin Abu Talib relates that it was forbidden by the Prophet on the day of Khaibar (Bukhari, maghazi, bab 38). According to other traditions as quoted by Ahmad b. Hanbal, muta was first forbidden by Umar at the end of his caliphate (Masnad, 3:304). Ibn Majah (nikah, bab 44) writes that Umar threatened the punishment of stoning as he regarded muta being an act of fornication. What then is at the bottom of these contradictory traditions? We must therefore regard muta as the survived into Islam of an old Arabian custom.

The Ismailis, Zaidis or the Sunnis reject muta. Modern controversies over the permissibility of muta, however, appears to be more or less theoretical, it is not practised by the Arab Shi'ites of Lebanon and Iraq and even in Iran its social significance appears to be very slight.

Qadi Noman quoted a statement of Imam Jafar Sadik transmitted by Abbad b. Yaqub ar-Rawajini (d. 250/864) in which the Imam condemned it as a form of prostitution, vide Madelung's "The Sources of Ismaili Law" (p. 33).

http://ismaili.net/heritage/node/10643

Well, to me, this is not an issue, firstly, it is a fiqh issue, and i find it rather a case of over-flogging an issue that is worth no significance in our present time.

secondly, i stongly believe, in light of the spirit of Islam, that upholdes the sanctity of a Muslim man and woman relationship, Mutah defeats that sanctity.

Thirdly, i do not see a correlation between mutah and polygyny, its like apples and oranges.

Fourthly, i would like to ask, how is mutah marriage contracted and what are its conditions according to the shia? is there a wali? a witness? is there any form of written agreement? is it possible between two consenting adults only? if i am married, and i traveled, do i need to inform my wife about mutah? is it between Muslims or can be between a Muslim and a non-Muslim?

I have a simple but intelligent response to mutah, well, it is a sunni perspective, and it makes perfect sense, correlating it with my previous quote...

Question:
Dear Sheikh, As-Salamu `Alaykum. I have a friend, who is interested in having information on Mut`ah marriage. Could you please explain for me the Islamic ruling on such marriage? Jazakum Allah khayran.

Answer:
Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear sister in Islam, we commend your keenness on getting your self well-acquainted with Islam and its teachings, and we implore Allah Almighty to help us serve His cause and render our work for His Sake.

As regards the Islamic ruling on mut`ah marriage, we'd like to cite for you the words of the eminent Muslim scholar, Sheikh Yusuf Al-Qaradawi, in his will known book, The Lawful and Prohibited in Islam. He writes:

Marriage in Islam is a strong binding contract based on the intention of both partners to live together permanently in order to attain, as individuals, the benefit of repose, affection, and mercy mentioned in the Qur'an, as well as to attain the social goal of the reproduction and perpetuation of the human species. Almighty Allah says: "And Allah has made for you spouses of your own nature, and from your spouses has made for you sons and grandsons...." (An-Nahl: 72)

Now, mut`ah marriage (marriage for the sake of sexual gratification) is a marriage that is contracted by the two parties for a specified period of time in exchange for a specified sum of money. While the Prophet (peace and blessings be upon him) permitted mut`ah marriage during journeys and military campaigns before the Islamic legislative process was made complete, he later forbade it and made it Haram on a permanent basis.

It was initially permitted because the Muslims were passing through what might be called a period of transition from Jahiliyyah (the pre-Islamic period) to Islam. Fornication was widespread among the Arabs before the advent of Islam. After Islam, when Muslims were required to go on military expeditions, they were under great pressure as a result of being away from their wives for long periods of time. Some of the believers were strong in faith, but others were weak. The weak in faith feared that they would be tempted to commit adultery, which is a major sin, while the staunch in faith, on the contrary, were ready to castrate themselves. Ibn Mas`ud narrates: "We were on an expedition with the Messenger of Allah (peace and blessings be upon him) and did not have our wives with us, so we asked Allah's Messenger (peace and blessings be upon him) 'Should we not castrate ourselves?' (The reason for this request was the desire to preserve their chastity, which was in danger of being affected by their unmet needs.) He forbade us from doing so but permitted us to contract marriage with a woman up to a specified date, giving her a garment as a dowry (Mahr)." (Reported by Al-Bukhari and Muslim)

Thus, mut`ah marriage provided a solution to the dilemma in which both the weak and the strong found themselves. It was also a step toward the final legalization of the complete marital life in which the objectives of permanence, chastity, reproduction, love, and mercy as well as the widening of the circle of relationships through marriage ties were to be realized.

We may recall that the Qur'an adopted a gradual course in prohibiting wine and usury, as these two evils were widespread and deeply rooted in the pre-Islamic society. In the same manner, the Prophet (peace and blessings be upon him) adopted a gradual course in the matter of sex. First, he permitted mut`ah marriage as an alternative to zina (fornication and adultery), and at the same time coming closer to the permanent marriage relationship. He then prohibited it absolutely, as all and many other Companions reported. Muslim reports this in his Sahih (Authentic Collection of Hadiths), mentioning that Al-Juhani was with the Prophet (peace and blessings be upon him) at the conquest of Makkah and that the Prophet (peace and blessings be upon him) gave some Muslims permission to contract mut`ah marriages. Al-Juhani said: "Before leaving Makkah, the Messenger of Allah (peace and blessings be upon him) prohibited it." In another version: "Allah has made it Haram until the Day of Resurrection."

The question arises: Is mut`ah marriage absolutely haram, like marriage to one's own mother or daughter, or is it like the prohibition concerning the eating of pork or dead meat, which becomes permissible in case of dire necessity, the necessity in this case being the fear of committing zina?

The majority of the Companions hold the view that after the completion of the Islamic legislation, mut`ah marriage was made absolutely haram. However, Ibn `Abbas (may Allah be pleased with him) holds a different opinion, permitting it in case of dire necessity. A person asked him about marrying women on a haram basis, and he permitted him to do so. A servant of his then asked, "Is this not under hard conditions, when women are few and the like?" and he replied, "Yes." (Reported by Al-Bukhari) Later, when Ibn `Abbas saw that people had become lax and were engaging in haram marriages without necessity, he withdrew his ruling and retracted his previous opinion. (Zad Al-Ma`ad, vol. 4, p. 7)

http://www.onislam.net/english/ask-the-scholar/family/marriage/174789.html

And Allah knows best.

a very ingenious student

and I agree with his answers

lanrexlan:
Good to have you back brother Sino. Wa antum Fajazakumullah Khairan

Hamdan lillahi abadan!

Slitz:
Amazing poetry, amazing message.. Big ups Sino!

Alhamdulilah! I read your poem on abdoolhapheez's thread, very nice, please share on here and would be expecting more from you in sha Allah.

MuhdG:
Masha Allah.

i think you should check their website. its really amazing.

Okay, will do, thanks.

Assalam alaykum,

Ibn Qayyim rh said:

A sin which leads one to submit (to Allah) is more preferable in the sight of Allah than a good deed which causes one to have pride.

alfawaid p.122

I believe everyone has one struggle or the other in the path to fulfill his/her responsibilities. As a Muslim, the most important thing is never to allow ourselves to submit to the challenges we face in the path of Islam.

The religion of Allah is easy, but the shaitan can make it look difficult with all the glamour in this world, but know that everything in this life is a test, you will fail some, and you will pass some, but never let the light of Islam die in your heart.

In order not to let that happen, we learn about the religion, and practice it to the best of our ability, Allah (SWT) knows us more than ourselves, He never intended hardship for us, thus, know your level, strive to improve, take one step at a time, and everything would fall into place by His grace.

I pray Allah assist each and everyone of us in this struggle ameen.

Ma Sha Allah, a believer knows that only Allah can change destiny, and there is no other way to seek this change, except by Dua!

Dua, is the weapon of a Muslim!

Jazakumullahu khayran for sharing.

@udatso, i sent you a mail.

Words...

Written words,
Spoken words,
Words that flow.

Words that are false
Words that belie
Words that cut
Words that pierce the soul deep
Words that corrupt...

Words that lifts the spirit
Words that motivate and create
Words that are gentle, cradling and kind
Words that cleanse the soul free
Words that are true

Written words,
Spoken words,
Words that sow.

Choose thy words wisely...

Tbaba1234 and lanrexlan can you please add your poems, i never saved them before the Nairaland hack. Jazakumullahu khayran

Who knows.....? By harmeenart

Maybe she was too shy to initiate the teslim,
but you never gave her a second glance
Oh, she doesn't look Muslim
who knows,
you could have been her gateway to pristine Islam.

Maybe He listens to music and still gives a handshake,
So you feel you are better ‘cos you don't
He might not even know it’s all wrong
Who knows,
You could be the source of his guidance

Perhaps If the Prophet had neglected that Jewish boy
Maybe he wouldn’t have died a Muslim
And had he left the people of Ta’if
Enveloped in between the mountains and buried underneath,
Who would have thought their offspring could ever be pious?

And who knows,

If that one push would open the door of goodness for another
And make him a better human
But you are too arrogant, even in correcting others
You feel better in status, arrogating piety to your person
Nay, “Do not ascribe purity to yourselves,
Only Allah knows those who have taqwa.”

Where did his faith go?

He remembers so vividly,
When he was so young and bright,
the zeal and enthusiasm were real. He felt the faith in him grow as the days go.

He read the mushaf daily, memorized the verses,
listened to the Word from voices that rendered it so heavenly.

Words that drove him to tears...

He felt the love in him,
he felt he was special,
he felt ontop of the world, nothing else matters,

He hated the dunya,
it was worthless like a fly's wing,
his eyes were on the bigger prize.
He longed for paradise...

He stood in the early hours saying nawafils,
seeking forgiveness until his eyes, swollen with tears.

He fasted often,
He practiced the sunnah,
He was tagged a fundamentalist...

Now if he looks in the mirror,
a stranger he sees,
Even though,him he saw,
still, something big was missing...

Where in the world did his faith go?

Cought in the web of life,
he had lost his step in this path,
he became less mindful of his actions,
he became dunyafied.

He thought it cool,
to get a little of the dunya,
failing to realize, this world is just a phase,
he would leave without being told.

He seeks his faith,
he missed is old self,
he would give anything to have it back,
only if it wasn't too late to seek...

Oh dear muslims,
The shaitan never stops in his quest to derail you,guard your faith passionately,
remember;'shaitan has lost hope in derailing you with major sins, so be mindful of him in minor sins'.

Seek Allah's assistance at every opportunity, He is always near and ready to accept you.

Pray your 5 daily salawats in the masjid,
be part of your community, work for Allah,
Allah will never mislead you.

Practice the sunnah,
do as much as you can,
never loose your identity,
know, 'a strong muslim is more beloved to Allah than a weak muslim'.

Your faith is your wealth,
your faith is your weapon,
your faith is your life,
never lose it,
never trade it for anything,
never for the dunya!

May Allah assist us as we struggle on the path of faith to attain eternal felicity amin.

Seeking for the diamond

This gatherings, numerous and scattered, they abound

It had been foretold, a seventy three but one

The one, the saved one

So an analogy was illustrated

Seventy three diamonds, all sparkling bright with intense lustre

All glass except the one

Which is the one?

I am the one, says one,

Nay, I am the one, says the other one

And the claims, upon the lips of everyone

Confused and perplexed the layman says

Layman me only seek the worship of me lord

Neither me is trained to seek diamonds

Nor me with tools to distinguish a glass from diamond

Then how does one distinguish a lie from the truth?

How does one differentiate a glass from the diamond?

Verily, the answers lie with the words of the chosen one

The truthful one, the praiseworthy one

Seek knowledge from the cradle to the grave, he had said,

And during the farewell pilgrimage, he warned

Hold on to Allah’s word and my sunnah, and you will never go astray,

You will never pick a glass in place of the diamond

And know, the one, is the diamond,

So seek ye my beloved,

Seek only for the diamond!

The atheist

There isn't a shred of evidence of a God
I can't see this world's lord
It's purely against intellectualism
I believe in facts, scientific physicalism

Evolution of man is absolute brilliance
A single cell to such complex exuberance
Isn’t that creatively outlandish?
But I still believe, don’t be astonished

We were brought about by chance
Like the computer and electrical appliance?
Nay, how can there be a creator
Who created the man inventor?

I'm a logical being
I need facts, figures and seeing
Like the black holes and dark matter?
Or the evolutionary mutations of gigantic flatter?

Lo and Behold science and man
His black holes and dark matter plans
Still, the origin not shown
Still, the after earth unknown

I strongly believe in scientific theories
I might not know the end of their stories
But they say, they may soon find the truth about the universe
Perhaps after a million more years had traverse

So I asked; Did Mecca happen by chance?
And the Prophet go into a trance?
Isn’t the message clear and fair?
Believe in the creator and do not despair

And if you ponder over these words
Perhaps you may learn the truth about this world
Your purpose is to serve the creator
Just Like the invention of an inventor

Don't let pride get in your way
Don't let your intellect hold you prey
It is very simple that you choose
What have you got to lose?

Believe in the God who created
Created you and made you educated
Educated you so you would know this instance
Instantly know that this world was never created by chance

How did they do it?

Were they ever tempted?
Did they ever fall short?
Did they ever wonder and doubt?
Why is my faith so weak?

Did their women all wear Niqab?
Did they all achieve their goals?
Was the world any better?
Or were they just simply better?

Were they ever frightened by the might of the enemy?
Or were they ever scared of speaking the truth?
Were they this victimized?
Were they superhuman?

Were they very much and felt outnumbered?
Did they dispute amongst themselves often as we do?
Were they united?
Did they all have a common goal?

What did they do for leisure?
Was it sports, music, poetry or folklore?
Did they have more than a day and night?
How come they did achieve so much?
How come 24hrs seems so short?

I’m going crazy here,
How did the Sahabas do it?
Where did we go wrong?
Questions begging for sincere answers

Do you know the answers?

Note:
Niqab: Veil
Sahabas: Companions of the Prophet (SAW)

Don’t pen these words down the heart warns

Don’t pen these words down the heart warns
A bitter truth, The wise say
I tell without thought
Even though the vultures may gather
I tell, I seek freedom

The truth revolves around the heart and soul
Like the moon around the earth and sun
And the full moon is nigh
If you had listened, you would have seen

Steady ears, settled heart, a true sight
If only you had wanted to see
If only I wanted you to see

I longed for the truth to be told
Sometimes timidly, I am bold
I tarried, I worried then I belied

The heart warns again
Do not pen these words down
Frightened with fright, I am
Still haunted, I am

But nay, today I shall pen these words down
Cos the night is clear, the clouds had fled
The full moon rises
And the light, shining bright

This day is my hijrah
The truth has come
I tell it loud and clear
And I tell without fear

And the truth.....
Al-Islam!!!
Learn The Truth About Islam Today!
Get A Copy Of The Qur’an Today!

Note:
Hijra: Departure, exit or emigration. In Islam, it means the emigration of the Prophet Muhammed (SAW) from Mecca to Medina in 622 A.D. it also signifies the beginning of our calendar or era. Technically, it can also mean emigrating from a difficult/uncomfortable/sinful place or state of mind to that which is better, favorable and good.

I Am A Muslim

I can be a monster, the devil himself,
There is so much evil I can possibly do,
But, I’ll rather be an angel,
Nay, a human, a man who is envied and respected by the angels.

The world is my stage; my power knows no limit;
Everything on earth, to me, subservient;
Still, I am just, balanced, never to the extremes,
For I rule by the sharia; the law divine.

I am me in front of a tyrant,
When faced with adversity or great misfortune,
I show no fear nor grieve
For I have faith and I pray.

I am patient and calm,
Sometimes, docile as a dove;
For I have been told;
Success is for those who patiently preserve.

I am a lion,
Bold and fierce,
My enemies quiver at my presence,
Yet, I show compassion...

Even though I am being misrepresented by unscrupulous few,
I remain true;
Dedicated to the truth.

I am a part of a new world order,
One which guarantees a lasting peace to planet earth.

Who am I? You ask...
I am a Muslim,
One who submits to the creator
With hope and fear of meeting with Him at the end of the day.

Assalam alaykum brothers and sisters,

Having read some good poetry recently, i decided to recreate this topic, even though i should have done so earlier....

I believe most people do have something to write, but are not willing to write or share, perhaps, they are shy (like me sometimes), perhaps they are just plain lazy (like me again!)

So lets learn about the deen, inspire and motivate spirituality, and most importantly, lets do da'wah in the most amazing way....

Poetic Da’wah and other Da’wahtic writings

In the name of Allah the creator, May His Peace and Blessings be upon the noble prophet Muhammad (SAW), his household, and his companions and upon us all ameen.

Allah says in the glorious Qur’an: “who is better in speech than one who calls to Allah, does righteous deeds and says indeed I am among the Muslims” (Quran 41 vs. 33)

“you are the best nation raised up for mankind, you enjoin what is good and forbid what is bad and you believe in Allah” (Quran 3 vs. 110)
“Let there arise out of you a band of people inviting to all that is good enjoining what is right and forbidding what is wrong; they are the ones to attain felicity.” (Qur’an 3 vs. 104)

Narrated Abu Hurayrah ra

“Allah's Apostle (peace be upon him) said: He who called (people to righteousness, there would be reward (assured) for him like the rewards of those who adhered to it, without their rewards being diminished in any respect. And he who called (people) to error, he shall have to carry (the burden) of its sin, like those who committed it, without their sins being diminished in any respect.” (Sahih Muslim)

This thread, as the title implies, is basically about da’wah. Initially, I wanted it to be only about poetry, but I observed that most people do not find poetry fascinating.

Therefore, the idea is to share poetry, as well as any form of writing, written by you or anyone else, which connotes da’wah, something that will rekindle our faith as well as invite people to this beautiful way of life.

NB.
Da’wah is an Arabic word which simply means call or invitation, in Islam; it means to invite people to Islam or inviting to good and righteous deeds. It is one of the responsibilities of a Muslim. The prophet (SAW) was reported to have said; “convey from me, even it be only a single verse” (Sahih al Bukhari)

I shall begin with poetry, which I had earlier posted on this section ma sha Allah and will subsequently add more in sha Allah.

I look forward to everyone’s contributions

Words to reflect and ponder on....

Al – Hasan Al-Basri-Allah have mercy on him- said:

“When a man sought knowledge, it would not be long before it could be seen in his humbleness, his sight, upon his tongue and his hands, in his prayer, in his speech and in his disinterest (zuhd) in worldly allurements. And a man would acquire a portion of knowledge and put it into practice, and it would be better for him than the world and all it contains-if he owned it he would give it in exchange for the hereafter.”
Ibn Al-Mubarak, Al-Zuhd wa Al-Raqa'iq Vol. 1 p. 156.




“The closer you come to the DEEN that much more you are supposed to become courteous, kind, generous, understanding and forgiving of others. That's what you are supposed to be.” Nouman Ali Khan v

@usermane, This is the link to the pdf file of the book
al-mostafa.info/data/arabic/depot/gan.php?file=000027-www.al-mostafa.com.pdf

tbaba1234: Another example:

Ibn Shaybah narrated with his Isnaad from Ya'la ibn 'Ata that his father said, "I was holding the reins of Abdullah ibn 'Amr (r.a.) and he said: "How will you be when you destroy the House (Ka'abah) and do not leave one stone on top of another? They asked, "Will we still be Muslims?" He said, "You will still be Muslims." They asked, "Then what?" He said: "Then it (the Ka'abah) will be rebuilt in the most beautiful way. When you see tunnels built in Makkah and you see its buildings taller than its mountains, know that the matter (The Hour) is close at hand." (Akhbaar Makkah: Jayyid report)


This narration was attributed to a companion as well and it is very accurate. There is one common denominator. The Prophet of Allah (peace and blessings be upon him.

Absolutely, there is the possibility of stating what they heard and learnt from the Prophet (SAW), and just relating to others without including his name.