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1- Importance of Prostration between WorshipsWho Prohibited Mut’a?

Indeed, these different and opposite cites force anyone to study seriously about the matter, what happened that there are this much of antithetical cabbalas in this issue and why any Hadith teller or Faqih has chosen his own way?

How can conjunct and relate these opposite cabbalas?

Is this much oppositions and differences the reason for existence of a serious political issue in here which forced some of Hadith forgers to forge cabbalas and abuse the names of Sahaba and friends of Prophet (s.a.) and impute them that they had quoted from his holiness so and so?

That political issue was nothing other than an expression which second leader said which was: “Two things were Halaal in the age of prophet of Allah (s.a.) and I forbid them, which one of them is Mut’a of women.”

This expression had geat negative effect that if people of nation or leaders can transform orders of Islam explicitly, then here is no reason that it will remain especially for second leader; others also have the right to use Ijtihad against Nass. In this way a great chaos occurs in orders of Islam, obligations and prohibitions and by the time nothing will remain from Islam.

Inevitably, a group started working for removing its negative effects and said that forbidding these two had happened in the age of Prophet (s.a.). Anyone made a Hadith and imputed that to respected Sahaba of Prophet (s.a.), and because none of them was correct, they became antithetical!!

How it is possible that this much of antithetical cabbalas can be found and even some of Faqihs for conjunction of them say that Mut’a was permitted some time and after that prohibited and then accepted and then prohibited! Are divine orders playthings!

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Moreover, surely acceptability of Mut’a in the age of Prophet (s.a.) has been due to a necessity and this necessity will be existed in other ages and times, especially it is more severe in our time for some youths or travelers in western countries in their long journeys, therefore why it should be Haraam?

In those days, there were not this much of excitants and stimulants, unveiled or semi veiled women, pornographic movies and programs, television and internet and satellites, and orgies and sexual magazines that conquer young persons, had no meaning at all.

Had Mut’a accepted in that age as a necessity and then prohibited forever? Is this expression acceptable?

If we accept all these and assume that most of Faqihs of Islam consider that as Haraam, but a group have accepted and allowed this issue and the matter has become in dissension, therefore it is not deserved that adherents of acceptably of Mut’a accuse their oppositions to inconstancy to religious orders or adherents of prohibition of Mut’a, absit omen, accuse adherents of acceptability of that to accepting fornication, how can they answer Allah in the Judgment day?! Therefore it is at most a dissension in Ijtihad.

Fakhr Raazi says in his interpretation with that especial passion of him in these issues: “Most of nation believe in prohibition of order, but a group say that this is still acceptable”1, it means that this is a matter of dissension.

Here we finish the issue of temporary matter and expect that all people study and judge this issue one more time, without any prejudices or improper accusations. Surely, they will be certain that Mut’a is a divine order and with its condition, is the solution for lots of problems.

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1- Great interpretation of Fakhr Raazi, vol. 10, page 49.

 

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