Archive for category: Lifestyle

Question: My husband was handicapped after a traffic accident. How can I continue living with him until the last of my life while I am still young?

The answer: If the love between you is true, the matter is easy, but if the love is weak or you think selfishly, the matter is difficult.

Dear sister, I hope you accept reality because faithfulness and patience are much higher values than personal ambition, except if the husband does not appreciate this faithfulness and you cannot be patient with him. In this case, you would be better off to ask him for a divorce, and if he does not divorce you, then you can go to the legal judge (the religious authority) to determine your situation.

The basis of a happy life is love and devotion. Try to live with this valuable reminder, which if lost for some reason or other, there will be no reason to make you continue your life with your husband except if you have a greater power of patience, sacrifice, and altruism and if you want the reward of the afterlife.

In general, you should deal with your problem wisely and prefer what is more important to any important thing. I pray to Allah for you.

FOR A BETTER FUTURE

Question: I am sterile and there is no hope for a cure for me. I want to know why I have been afflicted with this injustice, and what the guilt of my wife is that she will not have a child to call her “mama” all her life and be delighted like all other mothers! O sheikh, please, excuse me for this question! I do not object to the wisdom of my Lord, but Satan whispers into my heart.

The answer: Dear brother, since you know that Satan whispers to you, you must seek the protection of Allah against him. You have to submit to the Lord of the worlds because He is aware of you, your wife, and millions of people like you. He is more aware of what benefits His people and what harms them. You do not know; perhaps when you are given a child, it may be born handicapped and then you and your wife will suffer difficulties and insomnia all your life, or when your child grows up, he may be a source of troubles to you and to your wife. Many accidents have happened in this life, any one of which is sufficient to give people big lessons. Many parents wished they had no child after being involved in great troubles because of him.

Then, why should you let the Satan affect your faith even a little? Thus, you will lose your faith and this loss is bitterer than your not having a child.

You should believe in the wisdom of Allah sincerely, adhere to your faith and certainty, shut out the whispers of the Satan who destroys you through your passion, and say, when the Satan begins whispering to you, ‘Perhaps that I have not been given is better for me because my Lord is aware of the ends of things’ and Allah is the Guardian of the believers.

FOR A BETTER FUTURE

Question: My father has taken another wife. My mother is angry with him, and I am confused between them. From one side and according to my belief, I see that Islam does not permit anything unless there is a benefit in it, and from another side and according to the reality, I have pity on my mother though I do not approve of her anxiety, which may be the reason that led my father to get married to another wife. Would you please guide me with which of these views I should adopt? I hope that you will give me a glance at the subject of polygamy and the problems that result from it. How can Islam, by permitting polygamy, want to solve problems whereas we find more problems in polygamy?

The answer: As you said, Islam does not permit anything unless there are advantages in it, but those advantages are not achieved except by studying the subject in a real and comprehensive way. If getting married to a second, third, or fourth wife is just to satisfy a sexual desire without other humane purposes, it will not achieve the sought after advantages besides the motive, which will languish after the sexual intercourse and will then be replaced by problems that will destroy everything even the pleasure of sex itself.

Islam is very wise in permitting polygamy, but as for the appropriate situations and times to practice it, they will only be realized by the man who has been brought up under the shadow of Islam itself, and the one who does not care for justice (in dealing with his wives) will face many difficulties and be in a critical situation.

The Prophet (S) said, ‘He, who has two wives but does not treat them equally concerning sentiment and financial affairs, will come on the Day of Resurrection handcuffed and bent over, and then he will enter into the Fire.’

Following Islam according to practical conditions definitely solves all psychological and social problems, whether those of individuals or families. But following Islam according to one’s mood and worldly desires takes one to the forbidden division and complicates his problems.

An understanding Muslim woman would be better off submitting to the verdicts of the Sharia to emerge from the trial successfully; otherwise, she will be resurrected with those who deny the Sunna of the Prophet (S) and the verdicts of Islam.

Just as envy is a bad quality that one should drive away from his heart and conducts, so is the jealousy of women. When a wife harms her husband by doing something wrong out of jealousy, she violates the moral and legal limits.

Imam Ali (a.s.) said, ‘The jealousy of woman is unbelief and the jealousy of man is belief.’ Would a Muslim woman accept to bring herself unbelief?

Imam al-Baqir (a.s.) explained the above-mentioned tradition by saying, ‘The jealousy of women is envy and envy is the origin of unbelief. When women become jealous, they become angry, and when they become angry, they disbelieve except the faithful ones of them.’

Dear sister, do not live in confusion. For what is this confusion? Your father has chosen his way, and he is a part of you and you are a part of him. Your legal duty is clear. You have to be kind to both of your parents equally and with no difference, but with more help and respect for your mother because she is weaker and more tired as you say.

Give advice to your mother and father whenever you find a suitable opportunity. Tell them that a Muslim is one who submits to the verdicts of Islam and does not obey his desires and his personal opinions instead of obeying Allah.

Question: Is temporary marriage lawful or unlawful? If it is lawful, then why do people dislike it? And if it is unlawful, then why is it unlawful? Would you please answer frankly? Thanks a lot.

The answer: Permanent marriage is the basis for this answer. The sexual instinct is the strongest in man after the instinct of living. This instinct must be satisfied in the below-mentioned cases; otherwise, it will cause bad complications. Temporary marriage can be practiced under the following conditions:

1. The inability to secure a permanent marriage because of financial difficulties or not finding a qualified spouse

2. The impossibility of making love with the wife because of her illness or something else

3. Traveling or being away from one’s homeland

Since the view of Islam of the needs of man is a real, curative, and purposeful view, Islam therefore has made temporary marriage lawful according to this clear Qur’anic verse, (And those of whom you seek content (by marrying them temporarily), give unto them their portions as a duty. And there is no blame on you in what you do by mutual agreement after the duty (hath been done). Lo! Allah is ever Knower, Wise).

It suffices us to ponder on the two words “Knower, Wise” to see that there is wisdom behind the lawfulness of temporary marriage in Islam, for Allah is aware of the actual need of man and He is wise in making things lawful or unlawful.

The end of the next verse confirms what we have said. The verse reads, (This is for him among you who fears to commit sin). He who fears to fall into sin because of his lust should practice temporary marriage though patience is better for one who can be patient.

The next two verses confirm this meaning where Allah shows His great mercy and accurate wisdom on the one hand, and on the other hand, He uncovers the mean goals of those who prohibit the lawful blessings of Allah.

Allah says, (And Allah desires that He should turn to you (mercifully), and those who follow (their) lusts desire that you should deviate (with) a great deviation. Allah desires that He should make light your burdens, and man is created weak).

Man has been created weak when it comes to his lusts and desires. It has been declared by the Creator, Who is aware of what benefits man and what corrupts him when He makes one thing lawful and prohibits another. Things are declared lawful to satisfy man’s weakness before those lusts and desires, and things are declared unlawful to protect him from what weakens him and destroy his happiness.

Umar bin al-Khattab has confirmed the lawfulness of temporary marriage at the time of the Prophet (S) when he prohibited it according to his personal opinion. He has announced, as mentioned in the sources of our Sunni brothers, ‘Two pleasures were permitted at the time of the messenger of Allah, but I prohibit them and will beat people for practicing them.’

In our sources, his saying has been mentioned as the following: ‘Two pleasures were lawful at the time of the messenger of Allah, but I prohibit them and will punish for them.’

Jabir bin Abdullah al-Ansari, the great companion of the Prophet, in the Sunni sources likewise, has said, ‘we practiced temporary marriage at the time of the Prophet (S), of Abu Bakr, and Umar, and then Umar prohibited it.’

Imam Ali (a.s.) has commented on Umar’s decision by saying, ‘If Umar had not prohibited temporary marriage, no one would have committed adultery except a scoundrel.’

This is an accurate social analysis, which every researcher in sociology and psychology arrives at. Because of these proofs, the followers of Imam Ali (a.s.) did not pay attention to Umar’s decision in order to not fall into adultery, wretchedness, and psychological and physical diseases of suppression, while most of those who heeded Umar’s decision and disliked practicing temporary marriage, whether from the Sunni or the Shia, fell into those sins and diseases. Consequently, the result of prohibiting and disliking temporary marriage is that the sexual lust forces some people to commit adultery and forces others to suppress their lust and face psychological diseases, except those whom Allah has protected and they are very few.

How odd it is to see that in Muslim societies, people do not consider adultery, ballrooms of the naked, scandals of the hotels, cabarets, and buildings in whose rooms are practiced all kinds of perversion as ugly while they consider temporary marriage, which Allah has made lawful and which Muslims have practiced during the time of the Prophet (S), Abu Bakr, and a period of Umar’s caliphate and which the Muslims who disregarded Umar’s prohibition have practiced, as ugly!

Who do you think is behind this silence or this encouragement of corruption and open debauchery? Who is behind denying the lawful blessing that Allah has determined as a mercy for Muslims and as a protection from falling into sins?

Is it not shameful recklessness and mockery at the Qur’an and the Sunna? Who is responsible for that and who should defend the Qur’an and the Sunna?

“It would be better for those who look for the welfare of man to have had freedom as ibn Umar has had. Ibn Umar often practiced temporary marriage. He was blamed for that. It was mentioned to him that his father (Umar bin al-Khattab) had prohibited it. He said, ‘I just have followed the saying of my father because he has said, ‘Two pleasures were lawful at the time of the Prophet (S), but I prohibit them and punish for them.’ I abide by his tradition and leave his own opinion to him.”

A lesson must be taken from this saying of ibn Umar. The Ulama’ should not emulate anyone having an opinion opposed to the Qur’an or the sayings of the Prophet (S). Fanaticism should not lead them to turn their backs on the Book of Allah and the Sunna of the Prophet (S), for they will spoil the general welfare and cause corruption. This does not befit any one, especially not the people of knowledge. If some people of the Middle Ages were so, the people of this age, in which freedom of speech is of the highest value, must be far above such conducts.

They should not be like the judge Yahya bin Aktham, about whom Ibn Khillikan has cited in his book (Wafiyyat al-A’yan) some verses of poetry that were composed to censure the Abbasids for their employment of Yahya as their judge:

It has been reported that once al-Ma’mun (the Abbasid caliph) saw Yahya play with a beautiful young Turk boy, insert his hand between the boy’s clothes and body, and do other things to him saying, ‘Had you not been there, we would have been faithful.’

Then al-Ma’moon commented on this event by reciting:

Yahya was so bad and was infamous for committing sodomy. However, when al-Ma’moon announced that temporary marriage was lawful and addressed Umar by saying, ‘Who are you…to prohibit what the messenger of Allah has made lawful?’, Yahya bin Aktham resisted him (al-Ma’moon) and began roving in the countries to incite people against him and to criticize him because he had permitted what Umar had prohibited. This dullness and blind fanaticism lose sight of the general welfare, bring corruption, and deny the mission of Prophet Muhammad (S) as the last of missions, because belief in the last prophethood and last mission of Prophet Muhammad (S) means believing that it is a sufficient Sharia to rule human beings and to satisfy all their needs however much they and their lives change. Thus, theUlama’ should be like ibn Umar. They should not emulate just anything. They should give fatwas according to the Qur’an and the Sunna of the Prophet (S), even if they have to oppose their fathers. They should not be like those who say, (We found our fathers on a course, and surely we are guided by their footsteps). The rulers of the Muslims should also be brave like al-Ma’moon for the sake of the general welfare. They should legislate laws according to the Qur’an and the Sunna, even if they contradict the laws of those who have preceded them. Thus, goodness will spread and corruption will be denied.”

Hence, we have confidently confirmed our clear opinion:

1. Temporary marriage is lawful according to the Qur’an and the Sunna and according to the confession of Umar that it was lawful at the time of the Prophet (S) but it was he who had prohibited it. Perhaps, he might have meant to prohibit it during his rule only, and so it was a temporary prohibition. Then, for what is this insistence on following this prohibition while the Qur’an and the Sunna have declared the lawfulness of temporary marriage? Is it to keep the doors of adultery wide open before furious lusts?

Many faithful men and faithful women live suppressed between their natural lusts and the suffering of difficulties and pains in order for it to not be said that they have practiced temporary marriage! Is this not ignorance that the believing men and women have been afflicted with?

For us, the Shia, temporary marriage is lawful. Once, Imam al-Baqir (a.s.) was asked about temporary marriage and he said, ‘Allah has made it lawful in His Book and through His prophet (S). It is lawful until the Day of Resurrection.’ And this refutes the false sense of its unlawfulness.

2. Temporary marriage is recommendable. It is reported that Imam as-Sadiq (a.s.) said, ‘It is recommended for a man to practice temporary marriage. I do not like for any man of you to leave this world without having practiced temporary marriage at least once.’ This also refutes the false impermissibility of temporary marriage.

To confirm the recommendations of temporary marriage, it has been narrated in traditions that the fall of the drops of water with which one performs ghusl after having slept with his wife in a temporary marriage is an excuse for his sins to be forgiven. It is also mentioned that Allah has prohibited alcohol for this Umma and has instead permitted temporary marriage.

3. The abuse of temporary marriage by some people is possible, but this does not justify prohibiting it or considering it ugly. Because there are many legal verdicts that people of weak faith can exploit for the sake of their bad personal benefits, is it right to annul these verdicts just because of this reason? Certainly not! These verdicts must be practiced according to their Islamic rules and morals to be lawful in the full sense of the word.

4. As for the one who has a wife in a permanent marriage, it is hated for him to omit her rights for the sake of the wife of a temporary marriage. It may be unlawful in this case if temporary marriage causes him to neglect his wife of permanent marriage and usurp her rights.

Therefore, Imam ar-Ridha (a.s.) said, ‘It (temporary marriage) is absolutely lawful and permissible thing for one who is unable to get married. Let him protect himself through temporary marriage. If he is able to get married, it (temporary marriage) is permissible to him when he is absent from his permanent wife.’

In short, temporary marriage is legally and rationally permissible in all cases unless it leads to disregard for the permanent wife, which means ignoring her sexual rights.

Though temporary marriage is permissible, it is not appropriate for one to practice it excessively until he becomes famous for it among people. One should pay careful attention to the moral aspects. He should be moderate and avoid indecency.

Let us be realistic and not follow our fancies to establish verdicts against the verdicts of Allah. A pious one never does that. I ask the readers, who are protective of their religion, to follow what Allah and His messenger have permitted because we are in an age where adultery is desired by many people and where looking lustfully at girls and women by non-mahrams has become the adultery of the eye, which causes problems of another kind.

However, even with all these recommendations and confirmations of the lawfulness of temporary marriage, I do not invite people to practice it except those who are in dire need of it, and then they must follow the juristic and moral conditions of it.

Question: My husband was a rich man, but later on his wealth was lost in a terrible economical crisis. After that his morals, mentality, and conducts changed. His face became angry, and his tongue uttered bad words. He threatened anyone and anything at any excitement. Our house became like hell, and our relatives and people decreased their visits to us and some of them stopped visiting us at all. I cannot help him except through speech, which does not change or reform him. Please, what would you advise me to do in order to save him and my children from the effects of this crisis?

The answer: In order to recover, your husband has to:

1. believe in asceticism and subject himself to it. It has been mentioned in a tradition that “he, who renounces the worldly pleasures, makes little of misfortunes”. Imam Ali (a.s.) has said, ‘All asceticism is between two words in the Qur’an. Allah has said,(So that you may not grieve for what has escaped you, nor be exultant at what He has given you).
He who does not grieve for the past nor becomes glad at the future practices asceticism from its two sides.’

2. strengthen his belief in the will and fate of Allah. Imam as-Sajjad (a.s.) is reported to have said, ‘O my Lord… delight my soul through Thy decree, expand my breast through the instances of Thy wisdom, give to me a trust through which I admit that Thy decree runs only to the best…’.

3. ponder over the dimensions of this tradition narrated by Imam al-Baqir (a.s.), ‘whoever keeps people safe from his anger Allah will keep him safe from the torment of the Day of Resurrection.’ He who ponders on this tradition will not throw himself into the torment of the afterlife after getting out of the torment of this life in order to not lose both.

4. know that the Giver is Allah and the Withholder is Allah too and know that a part of material losses belongs to man himself. Many times the losses come after having disobeyed Allah by lying, cheating, doing wrong, wasting, excessive misspending, and abstaining from giving the deserving people their legal dues. I do not ascribe these qualities to your husband, but I invite him to review the reasons of which he is aware and then try to reform himself first. If he truly reforms himself, Allah will grant him great livelihood again and abundantly.

Imam Zayn al-Abidin (as-Sajjad) (a.s.) said, ‘good saying increases one’s wealth, grows livelihood, delays death, makes one beloved to relatives, and enters him into Paradise.’

6. convince himself that losing wealth is much easier than losing one’s children or family and the loss of wealth is easier than the loss of health. Nothing is more precious than good morals and comfortable nerves, by which wealth and glory can be regained.

I pray to Allah to grant us a happy life with lawful wealth, even if it is little, and to keep us away from unlawful wealth, even if it is a lot, because it increases grief and distress and does away with the sweetness of living with loved ones and close relatives.

FOR A BETTER FUTURE