I keep thinking about why Sunni and Shia and other muslim communities have different opinion about different issues which makes them very difficult for us to follow right path.

Let's take example. sunni and Shia views on Mut'ah are different so I don't know which one is right. We are in one religion and one religion has one law created by Allah so if something is sin by Law that means it is sin and nobody can change it. Sunni community says Mut'ah is haram and Shia community says Mut'ah is halal. What if Mut'ah is halal and we consider is haram and what if it is really haram.

Who would be responsible for a change in view? Who would be a sinner?

  • 1
    your question is seriously a significant question, so a rational answer to the mentioned question will solve many problems, indeed, who would be responsible for it? Aug 1 '14 at 15:20

To Answer the Question:

In Islam all throughout history there have been many different opinions on Islamic Jurisprudence. Within Sunni School of thought there are 4 major Jurisprudence schools; Hanafi, Sha'fi, Maliki, Hanbali. In the Shia(Twelver) School of Thought there is only 1 school of jurisprudence known as Ja'fri.

These are the 5 Madhabs of Islam.

Now it depends on what you follow, if one of the school of thought says something is Halaal(and you follow that madhab).. then for you it is Halaal. You will not get a sin for that, because at first you tried to search for the truth and in your search you found that one of these madhabs is the most correct and then you aligned yourself with that madhab... Allah is the guider and if he guided you to that madhab... then your job is over..

This brings us to the discussion of Taqleed. Taqleed is a concept of Islam... where you search for the most knowledgeable Scholar and if you find someone you think has lots of knowledge of contemporary issues and he is able to Give Fatwas according Qur'an and Hadith in the light of contemporary issues. Then it is your job to follow him, do his Taqleed (Follow the Fatwas he gives)...

Now the question is what if the madhab I follow and Scholar I do taqleed of... what if something they say is wrong and in actuality haraam. In that case there will be no Sin upon you. Because your job was to find where Truth is... and if You Sincerely tried to search for the truth, with an open heart and found that particular madhab, scholar, etc... Then Allah is the guider and you will have no Sin upon you. Allah is also Most Merciful and Forgiving.

  • So you mean it is Mut'ah
    – Murtaza
    Aug 1 '14 at 17:56
  • Well you mentioned just what I mentioned in question but actually my point in asking this question is different. Read the last line
    – Murtaza
    Aug 1 '14 at 17:58
  • 3
    No the two marriages above are not Mu'tah... Mu'tah actually has many restrictions, limitations, rules, laws... etc,etc...(Misyar and Urfi have different restrictions and rules) and there are many Ahadith that Prove that Prophet Muhammad (PBUH) allowed Mu'tah Marriage in his time.
    – Andre
    Aug 1 '14 at 17:58
  • I updated my answer please check it out.
    – Andre
    Aug 1 '14 at 18:13
  • I removed the unrelated information posted in your answer because the question is not asking about sunni marriages. Another point Check: What is the difference between Mutah and Misyar. As you can see from there that Misyar is not temporary marriage.
    – Sohaeb
    Aug 1 '14 at 20:50

ِAs the first answer is totally deviating from the point of OP's question I would like to say this:

The main reason for this differences can be summarized in this verse of Qur'an:

( فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا )
And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result
Surat An-Nisā'4:59

It is because of the neglecting - deliberately or on ignorance- the commands of this Ayah (verse) the differences had happened.

And the reasons for this neglecting are many, for example :

  • Following inclinations (إتباع الهوى)
  • Chauvinism (الحمية )
  • Favoring reasoning over scripts (تقديم العقل على النقل)
  • Ignorance

So these reasons - combined or individually - will result in these differences that we see.

And you should know that the right path is one and the aberration paths are many

وَأَنَّ هَذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ ذَلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَتَّقُونَ
And, [moreover], this is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way. This has He instructed you that you may become righteous. Surat Al-'An`ām 6:153

And our Prophet (ﷺ) showed us how to find this right path as he said in the hadith:

So hold fast to my Sunnah and the examples of the Rightly- Guided Caliphs who will come after me. Adhere to them and hold to it fast. Beware of new things (in Deen) because every Bid'ah is a misguidance

And in another hadith:

...I have left among you the Book of Allah, and if you hold fast to it, you would never go astray

And yet another hadith:

Beware! I have been given the Qur'an and something like it

So hold on to The Quran and the Sunnah

May Allah make us all the followers of his right path

  • 2
    You should specify that your hadiths reflect the Sunni view of Islam.
    – infatuated
    Oct 11 '14 at 11:27
  • 1
    Yeah, precisely. He ought to specify that his hadiths reflect the Sunni view of Islam. Mar 3 '16 at 11:01
  • 2
    When Quran and Sunnah are the basis of Islam, how come this be a specific view?
    – Apsar
    Jun 3 '17 at 0:20

The ruling on temporary marriage differs from the jurisprudential point of view between Shiite and Sunni jurists. Shiite jurists consider it one of the necessities of jurisprudence - and a jurist does not deny it - but considers it a recommended and emphasized thing. In contrast, the vast majority of Sunni scholars oppose temporary marriage and believe that this ruling was abolished at the end of the life of the Holy Prophet (PBUH). But the Shiites consider this ruling to have been legislated during the time of the Prophet (PBUH) and do not believe in its abolition. The Shiites consider the annulment of this ruling by the second caliph, which the Sunnis also believe in. Umar ibn al-Khattab, the second caliph, forbade two mut'ahs, one for pleasure in Hajj and the other for mut'ah in marriage. But there are authentic narrations from Shiite Imams that emphasize temporary marriage and some have considered it as a reward, so that Shiites have no doubt about it. According to Shiite jurisprudence, temporary marriage has rules and conditions. Alimony, which is obligatory in a permanent marriage, is not the responsibility of the man in a temporary marriage, even if it is long-term, and the manner and quality of the payment of alimony is based on the agreement of the parties. Of course, in child support, there is no difference between temporary and permanent marriage, because the child belongs to the father and the father is obliged to provide for him. Temporary marriage In the Qur'an, the clear reason for the legitimacy of mut'ah is verse 24 of Surah An-Nisa ': «فَمَا اسْتَمْتَعْتُمْ بِهِ مِنْهُنّ قآتوهُنّ أجُوُرَهُنّ فَرِیْضَهً So whenever you benefit from those women, pay their wages (which is a definite dowry) The words of this verse clearly testify that it is included in the case of temporary marriage because: First, the word "enjoyment" is used, which apparently refers to "temporary marriage." If permanent marriage was meant, it needed to be symmetrical. Secondly: The word "ojurahun" has been used to mean "their wages", which is a clear proof of mut'ah, because in the case of permanent marriage, words such as "dowry" and "sincerity" are used. Third: Shiite and Sunni commentators believe that the above verse was revealed about mut'ah marriage. Jalal al-Din Suyuti quotes Ibn Jarir and Sadi in his book Tafsir "Dar al-Manthur" that the above verse is about mut'ah. (Dar al-Manthur, vol. 2, p. 140, below the mentioned verse) Also, Abu Ja'far Muhammad ibn Jarir Tabari in his commentary quotes Sadi, Mujahid and Ibn Abbas that this verse is about temporary marriage. (Comprehensive statement in the interpretation of the Qur'an, part 5, p. 9) Fourth: The owners of Sahah and Masnad and narration societies have also accepted this fact For example, Muslim ibn Hajjaj narrates in his Sahih, quoting Jabir ibn Abdullah and Salma ibn Akwa, that they said: «خرج علینا منادى رسول الله (علیه السلام) فقال انَّ رسول الله قد أذن لکم أن تستمتعوا یعنى متعه النِّساء "The Messenger of God granted you permission to enjoy (benefit from women), that is, the marriage of women." (Sahih Muslim, Volume 4, Page 130, Egypt) The narrations of Sahah and Masnad in this regard are beyond the scope of this article. Therefore, the principle of mut'ah legislation in the early days of Islam and in the age of prophethood is accepted by Islamic scholars and commentators. See for example: Sahih Bukhari, Bab Tamta, Musnad Ahmad, vol. 4, p. 436 and vol. 3, p. 356, 3)

المطّا (مالک), ج ۲ ، ص 30 ، ۴)

Sunan Bayhaqi, vol. 7, pp. 306, 5)

Tafsir Tabari, vol. 5, pp. 9, 6)

Nahaya Ibn Athir, vol. 2, pp. 249, 7)

History of Ibn Khalqan, vol. 1, p. 359,

Ahkam al Qur'an (Jasas), vol. 2, pp. 178, 10)

Mohazerat Ragheb , vol. 2, p. 94,

Al-Jami 'al-Kabir (Suyuti), vol. 8, p. 293, 12) Fath al-Bari Ibn Hajar, vol. 9, p. 141

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