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=Bismil Azimabadi= Article Commented  <!-- ''Note: The names are ordered by date of death (descending) as an arbitrary standard.

Till 350 AH/960 CE
Following are ulema who have spent their major life spans before 350 AH/960 CE:

351 AH/961 CE to 1200 AH/1785 CE
Following are ulema who have spent their major life span between 350 AH/961 CE & 1200 AH/1785 CE:

Between 1201 AH/1786 CE & 1300 AH/1883 CE
Following are ulema who have spent their major life span after 1201 AH/1785 CE & 1300 AH/1883 CE:

Between 1301 AH/1884 CE to 1400 AH/1980 CE
Following are ulema who have spent their major life span after 1301 AH/1884 CE to 1400 AH/1980 CE:

After 1400 AH/1980 CE
Following are ulema who have spent their major life span after 1400 AH/1980 CE:

Delhi
Following is list of Shia mosques in the Delhi region of NCR of India:

Old Delhi/Central Delhi
Following is list of Shia mosques in the Old Delhi/Central Delhi District of Delhi region of NCR of India:

New Delhi
Following is list of Shia mosques in the New Delhi District of Delhi region of NCR of India:

South Delhi
Following is list of Shia mosques in the South Delhi District of Delhi region of NCE of India:

East Delhi
Following is list of Shia mosques in the East Delhi District of Delhi region of NCR of India:

North East Delhi
Following is list of Shia mosques in the North East Delhi District of Delhi region of NCR of India:

North Delhi
Following is list of Shia mosques in the North Delhi District of Delhi region of NCR of India:

North West Delhi
Following is List of Shia mosques in the North West Delhi District of Delhi region of National Capital Region of India:

West Delhi
Following is List of Shia mosques in the West Delhi District of Delhi region of National Capital Region of India:

South West Delhi
Following is List of Shia mosques in the South West Delhi District of Delhi region of National Capital Region of India:

Gautam Buddha Nagar
Following is list of Shia mosques in the Uttar Pradesh's Gautam Buddha Nagar District, a participant region of NCR:

Noida
Following is list of Shia mosques in the Noida industrial area of Uttar Pradesh's Gautam Buddha Nagar District, a participant region of NCR:

Greater Noida
Following is list of Shia mosques in the Greater Noida industrial area of Uttar Pradesh's Gautam Buddha Nagar District, a participant region of NCR:

Ghaziabad


Following is list of Shia mosques in the Uttar Pradesh's Ghaziabad District, a participant region of NCR: -->

=Branches of Shi'ism & its relation to other Islamic branches= Article Commented 

=Aisha= Article Commented <!--

Aisha bint Abu Bakr (died 678) (Arabic عائشة Transliteration: ', "she who lives", also transcribed as A'ishah, Ayesha, 'A'isha, Aishah, or 'Aisha''') was  one of Muhammad's wives. In Islamic writings, she is thus often referred to by the title "Mother of the Believers" (Arabic: أمّ المؤمنين umm-al-mu'minīn), per the description of Muhammad's wives as "Mothers of Believers" in the Qur'an (33.6), and later, as the "Mother of Believers", as in Qutb's Ma'alim fi al-Tariq (pps6). She is quoted as the source for many hadith, sacred traditions about Muhammad, with Muhammad's personal life being the topic of most. She narrated 2210 hadiths total, out of which 316 are mentioned in both Sahih al-Bukhari and Sahih Muslim.

Aisha had an important role in early Islamic history, both during Muhammad's life and after his death. Regarded by many as his favorite wife, she was an active figure in numerous events and an important witness to many more. Aisha died in 678 in Medina.

Early life
Aisha was the daughter of Um Ruman and Abu Bakr of Mecca. Abu Bakr belonged to the Banu Taym sub-clan of the tribe of Quraysh, the tribe to which Muhammad also belonged. Aisha is said to have followed her father in accepting Islam when she was still young. She also joined him in his migration to Abyssinia (Ethiopia) in 615 AD; a number of Mecca's Muslims emigrated then, seeking refuge from persecution by the Meccans who still followed their pre-Islamic religions.

According to the early Islamic historian Muhammad ibn Jarir al-Tabari, Aisha's father tried to spare her the dangers and discomfort of the journey by solemnizing her marriage to her fiance, Jubayr ibn Mut'im, son of Mut‘im ibn ‘Adi. However, Mut’am refused to honor the long-standing betrothal, as he did not wish his family to be connected to the Muslim outcasts. The emigration to Ethiopia proved temporary and Abu Bakr's family returned to Mecca within a few years. Aisha was then betrothed to Muhammad.

Marriage to Muhammad
Aisha was initially betrothed to Jubayr ibn Mut'im, a Muslim whose father, though pagan, was friendly to the Muslims. When Khawlah bint Hakim suggested that Muhammad marry Aisha after the death of Muhammad's first wife (Khadijah bint Khuwaylid), the previous agreement regarding marriage of Aisha with ibn Mut'im was put aside by common consent. British historian William Montgomery Watt suggests that Muhammad hoped to strengthen his ties with Abu Bakr; the strengthening of ties commonly served as a basis for marriage in Arabian culture.

According to the traditional sources, Aisha was six or seven years old when she was engaged to Muhammad and nine when the marriage took place. American historian Denise Spellberg states that "these specific references to the bride's age reinforce Aisha's pre-menarcheal status and, implicitly, her virginity." This issue of her virginity was of great importance to supporters of the Abbasid Caliphate. Abbasid supporters considered that as Muhammad's only virgin wife, Aisha was divinely intended for him, and therefore the most credible regarding the debate over the succession to Muhammad.

Aisha stayed in her parents' home for several years until she joined Muhammad and the marriage was consummated. Most of the sources indicate that she was nine years old at the time, with the single exception of al-Tabari, who records that she was ten. The marriage was delayed until after the Hijra, or migration to Medina, in 622; Aisha and her older sister Asma bint Abi Bakr only moved to Medina after Muhammad had already migrated there. After this, the wedding was celebrated very simply. The sources do not offer much more information about Aisha's childhood years, but mention that after the wedding, she continued to play with her toys, and that Muhammad entered into the spirit of these games.

Status as "favorite wife"
Most early accounts say that Muhammad and Aisha became sincerely fond of each other. Aisha is usually described as Muhammad's favorite wife, and it was in her company that Muhammad reportedly received the most revelations. Some accounts claim it was the curtain from her tent that Muhammad used as his battle standard.

Accusation of adultery
Aisha was traveling with her husband Muhammad and some of his followers. Aisha tells the story that she had left camp in the morning to search for her lost necklace, but when she returned, she found that the company had broken camp and left without her. She waited for half a day, until she was rescued by a man named Safwan ibn Al-Muattal and taken to rejoin the caravan. This led to speculation that she had committed adultery with Safwan. Muhammad's adopted son Zayd ibn Harithah defended Aisha's reputation. Shortly after this, Muhammad announced that he had received a revelation from God confirming Aisha's innocence and directing that charges of adultery be supported by four eyewitnesses. These verses also rebuked Aisha's accusers, whom Muhammad ordered to receive forty lashes.

Story of the honey
Ibn Kathir wrote in his biography of Muhammad that Muhammad's wife Umm Salama Hind bint Abi Umayya was given a pot filled with honey, which she shared with her husband. He was fond of sweets and stayed overlong with Umm Salama, in the opinion of Aisha and her co-wife Hafsa bint Umar, who conspired to tell Muhammad that the honey had given him bad breath. When he heard this from two wives, he believed that it was true and swore that he would eat no more of the honey. Soon afterwards, he reported that he had received a revelation, in which he was told that he could eat anything permitted by God. In the following verses, Muhammad's wives are rebuked for their jealousy: "your hearts are inclined (to oppose him)".

Word spread in the small Muslim community that Muhammad's wives were taking advantage of their husband, speaking sharply to him and conspiring against him. Umar, Hafsa's father, scolded his daughter and also spoke to Muhammad of the matter. Muhammad, saddened and upset, separated from his wives for a month. By the end of this time, his wives were humbled; they had admitted their wrongdoing, and harmony was restored.

Some Muslim commentators on the Qur'an sometimes give this story as the "occasion of revelation" for Sura 66, which opens with the following verses: "Prophet, why do you prohibit that which God has made lawful for you, in seeking to please your wives? God is forgiving and merciful. God has given you absolution from such oaths."

Death of Muhammad
In his Sirah Rasul Allah, Ibn Ishaq states that during Muhammad's last illness, he sought Aisha's apartments and died with his head in her lap. The text highlights Muhammad's fondness for Aisha. Aisha did not remarry after Muhammad's death because a passage in the Qur'an forbids any Muslim to marry a widow of Muhammad:

"Nor is it right for you that ye should annoy God's Apostle, or that ye should marry his widows after him at any time. Truly such a thing is in God's sight an enormity."

- Qur'an 33:53

Aisha's father becomes the first caliph
After Muhammad's death in 632 AD, Aisha's father, Abu Bakr, became the first caliph, or leader of the Muslims. This matter of succession to Muhammad is extremely controversial to the Shia who believe that Ali had been appointed by Muhammad to lead; Sunni maintain that the public elected Abu Bakr, and did so in accordance with Muhammad's wishes.

Battle of Bassorah
Abu Bakr's reign was short, and in 634 AD he was succeeded by Umar, as caliph. Umar reigned for ten years, and was then followed by Uthman Ibn Affan in 644 AD. Both of these men had been among Muhammad's earliest followers, were linked to him by clanship and marriage, and had taken prominent parts in various military campaigns. Aisha, in the meantime, lived in Medina and made several pilgrimages to Mecca.

in 655 AD, Uthman was murdered provoking the First Fitna. The rebels then asked Ali to be the new caliph. Many reports absolve Ali of complicity in the murder. Ali is reported to have refused the caliphate. He agreed to rule only after his followers persisted.

Aisha alongside an army with Zubair ibn al-Awwam and Talha ibn Ubayd-Allah confronted Ali's army demanding the prosecution of Uthman's killers which they were mingled in his army outside the city of Basra. Professor Leila Ahmed claims that it was during this engagement that Muslims fought Muslims for the first time. Battle ensued and Aisha's forces were defeated. Aisha was directing her forces from a howdah on the back of a camel; this 656 AD battle is therefore called the Battle of the Camel.

Ali met Aisha with reconciliation. He sent her back to Medina under military escort headed by her brother Muhammad ibn Abi Bakr, one of Ali's commanders.

Her respect as scholar and role model
Historians see Aisha as a learned woman, who tirelessly recounted stories from the life of Muhammad and explained Muslim history and traditions. She is considered to be one of the foremost scholars of Islam's early age with some historians accrediting up to one-quarter of the Islamic Sharia (Islamic religious law), based on the collection of hadiths, to have stemmed from her narrations. Aisha became the most prominent of Muhammad’s wives and is revered as a role model by millions of women. Feminist writers such as Haleh Afshar have argued that Aisha provided a role model for women's political participation in Islamic communities. She is quoted as source for many hadith, sacred traditions about Muhammad's life, with Muhammad's personal life being the topic of most narrations. She narrated 2210 hadiths out of which 316 hadiths are mentioned in both Sahih al-Bukhari and Sahih Muslim.

Death
After Khadijah al-Kubra (the Great) and Fatimah az-Zahra (the Resplendent), Aishah as-Siddiqah (the one who affirms the Truth) is regarded as the best woman in Islam by Sunni Muslims. She often regretted her involvement in war but lived long enough to regain position. She died at the age of 65 years in the year 678 AD in the month of Ramadan. As she instructed, she was buried in the Jannat al-Baqi in the City of Light, beside other companions of Muhammad.

Views
Sunnis hold Aisha in high esteem. Many believe that she was Muhammad's favorite wife and the best woman of her time. They consider her (amongst other wives) to be Umm al-Mu'minin and among the members of the Ahl al-Bayt, or Muhammad's family. The Shi'a view of Aisha, on the other hand, is generally a negative one. This is primarily due to their claim that she stored contempt for the Ahl al-Bayt (Muhammad's family; see Shi'a view of A'isha). They also believe she behaved inappropriately in her role as Muhammad's wife.

Age at marriage
The issue of Aisha's age at the time she was married to Muhammad has been of interest since the earliest days of Islam. Early Muslims regarded Aisha's youth as demonstrating her virginity and therefore her suitability as a bride of the Prophet. During modern times, however, critics of Islam have taken up the issue, regarding it as reflecting poorly on Muhammad's character.

References to Aisha's age by early historians are frequent. According to Spellberg, historians who supported the Abbasid Caliphate against Shi'a claims considered Aisha's youth, and therefore her purity, to be of paramount importance. They thus specifically emphasized it, implying that as Muhammad's only virgin wife, Aisha was divinely intended for him, and therefore the most credible regarding the debate over the succession to Muhammad.

Child marriages such as this were relatively common in Bedouin societies at the time, and remain common in some modern societies worldwide. American scholar Colin Turner suggests that such marriages were not seen as improper in historical context, and that individuals in such societies matured at an earlier age than in the modern West. In modern times, however, the issue of Muhammad marrying and having sexual relations with a girl so young has been used to criticize him, particularly in societies where child sexual abuse and related issues are considered serious crimes. In response, some minority opinions have claimed that Aisha was older at the time of the marriage or consummation; for instance the Ahmadiyya figure Maulana Muhammad Ali, presented an interpretation that she was fourteen or fifteen.

Introduction
"Salaf" is the Islamic term for the first three generations of Muslim who lived during and after the live of the Islamic Prophet Muhammad. The verdicts are notable since the Salaf are the main source of receiving knowledge about Muhammad's ways (Sunnah), and the Sunnah is heavily relied on as a complement to the Qur'an when deduction Islamic Jurisprudence (fiqh) from the Islamic Divine Law (Sharia).

Further, the very subject of the verdic is notable as well, since the permissibility of temporary marriages (Nikah Mut'ah) after the life of Muhammad is a highly controversial subject between Shi'a and Sunnis.

It is important to note that all the people in the list are not universally agree upon to have holden the stated stance, rather, this article presents sources that present them as holding that stance.

Ali
Ali is regarded as one of the first four Rightly Guided Caliphs (Rashidun) by the Sunnis, and is regarded as the first Divinely appointed Imam by Shi'as.

He is quoted in the Hadith of Umar, Mut'ah and wretched persons.

Tafseer Durre Manthur Volume 2 p. 40 commentary Nisa 24:

"Hakim was asked whether the verse on Mut'ah has been abrogated, he said "No, Ali (RA) said: The Mut'ah is a blessing from Allah to his servants. If it were not for Umar forbidding it, no one would commit (the sin) of fornication except the wretched (Shaqi; an utmost wrong-doer)".

In 'Lughuth al Hadeeth' Volume 4 page 9 Chapter "Meem", Maulana Waheed'ud Deen az Zaman further expands on the words of Maula 'Ali (as):

Hadhrath 'Ali [r] said 'Had Umar not banned Mut'ah then the only person to fornicate would have been a disgraceful person, since Mut'ah is easy, and one can attain the objective, there would have then been no need to indulge in haraam acts'.

Among Islamic scholars who held Ali as a proponent of Nikah Mut'a are:

Hasan ibn Ali
Hasan ibn Ali, the son of Ali is regarded by some Sunnis as an alternative fifth Rightly Guided Caliph (Rashidun), and is regarded as the second Divinely appointed Imam by Shi'as.

Among Islamic scholars who held Hasan ibn Ali as a proponent of Nikah Mut'a are:

Abu Dharr al-Ghifari
Abu Dharr al-Ghifari, an early convert to Islam, a Muhajirun remembered for his strict piety and also his opposition to the caliph Uthman ibn Affan. He is venerated by Shi'a Muslims as one of the Four Companions, early Muslims who were followers of Ali ibn Abi Talib.

Among Islamic scholars who held Abu Dharr al-Ghifari as a proponent of Nikah Mut'a are:

Jabir ibn Abd-Allah
Jabir ibn Abd-Allah was a renowned companion of Muhammad and several of Muhammad's descendants, the Shi'a Imams.

He is quoted in the Hadith of Ibn al-Zubayr and Mut'ah.

Among Islamic scholars who held Hasan ibn Ali as a proponent of Nikah Mut'a are:
 * Ibn Jazim
 * Ibn Jazim
 * Ibn Jazim
 * Ibn Jazim
 * Ibn Jazim

`Abd Allah ibn `Abbas
`Abd Allah ibn `Abbas was a cousin and student of Muhammad and later of Ali, revered by Shi'a and Sunnis alike for his knowledge. He was an expert in its exegesis, as well as an authority on the Sunnah of Muhammad due to his zeal in acquiring new knowledge.

He is quoted in the Hadith of Ibn al-Zubayr and Mut'ah.

Among Islamic scholars who held `Abd Allah ibn `Abbas as a proponent of Nikah Mut'a are:
 * Ibn Jazim
 * Ibn Jazim
 * Ibn Jazim
 * Ibn Jazim
 * Ibn Jazim
 * Ibn Jazim
 * Ibn Jazim
 * Ibn Jazim

Abd-Allah ibn Mas'ud
Abd-Allah ibn Mas'ud was the 6th man who converted to Islam after Muhammad started preaching in Mecca. He was also one of the closest companions to Muhammad, included by Sunnis in the Hadith of Learning Qur'an from four people.

Among Islamic scholars who held Abd-Allah ibn Mas'ud as a proponent of Nikah Mut'a are:
 * Ibn Jazim
 * Ibn Jazim
 * Ibn Jazim
 * Ibn Jazim
 * Ibn Jazim

Muawiyah ibn Abu Sufyan
Among Islamic scholars who held Abd-Allah ibn Mas'ud as a proponent of Nikah Mut'a are:
 * Ibn Jazim
 * Ibn Jazim
 * Ibn Jazim
 * Ibn Jazim
 * Ibn Jazim
 * Ibn Jazim

Zubayr ibn al-Awwam
He is quoted in the Hadith of Ibn al-Zubayr and Mut'ah.

Among Islamic scholars who held Zubayr ibn al-Awwam as a proponent of Nikah Mut'a are:

Asma bint Abu Bakr
He is quoted in the Hadith of Ibn al-Zubayr and Mut'ah.

Among Islamic scholars who held Zubayr ibn al-Awwam as a proponent of Nikah Mut'a are:

Imran ibn Husain
He is quoted in the Hadith of Mut'ah and Imran ibn Husain.

Among Islamic scholars who held Imran ibn Husain as a proponent of Nikah Mut'a are:

Abd-Allah ibn Umar
Among Islamic scholars who held Abd-Allah ibn Umar as a proponent of Nikah Mut'a are:

Ubay ibn Ka'b
Among Islamic scholars who held Ubay ibn Ka'b as a proponent of Nikah Mut'a are:

Abu-Sa'id al-Khudri
Among Islamic scholars who held Abu-Sa'id al-Khudri as a proponent of Nikah Mut'a are:
 * Ibn Jazim
 * Ibn Jazim
 * Ibn Jazim

Awka' Ibn Abdillah
Among Islamic scholars who held Awka' Ibn Abdillah as a proponent of Nikah Mut'a are:

Salama ibn al-Akwa
Among Islamic scholars who held Salama ibn al-Akwa as a proponent of Nikah Mut'a are:

Khalid Ibn Muhajir
Among Islamic scholars who held Khalid Ibn Muhajir as a proponent of Nikah Mut'a are:

Umar ibn Harith
Umar ibn Harith/Amr ibn Huraith/Umro bin Harith

Among Islamic scholars who held Amr ibn Huraith as a proponent of Nikah Mut'a are:
 * Ibn Jazim
 * Ibn Jazim
 * Ibn Jazim
 * Ibn Jazim
 * Ibn Jazim

Salamah ibn Umayyah
In a Sahih chain Ibn Abbas narrates that Umar summoned Umm Iraq, who was pregnant, she states openly that she had performed Mut'ah with Saleem bin Umayya.

Saleem's son was Mujeed, his mother was Umm Iraq, Saleem contacted Mut'ah with her and this Mut'ah existed during the reign of Abu Bakr and Umar.

Among Islamic scholars who held Salamah ibn Umayyah as a proponent of Nikah Mut'a are:

Salma binte Umayya
Among Islamic scholars who held Salamah ibn Umayyah as a proponent of Nikah Mut'a are:

Suhair
Among Islamic scholars who held Suhair as a proponent of Nikah Mut'a are:

Sa'id ibn Jubayr
Sa'id ibn Jubayr was regarded as one of the leading members of the Tabi‘in and was counted by Nasir al-Din Tusi as one of the companions of the fourth Shia Imam, Ali ibn Husayn. Sa'id is held in the highest esteem by Shi'a and Sunni scholars and was considered one of the leading jurists of the time. Ibn Hajar al-Asqalāni and al-Dhahabi praise him greatly in their respective treatises. He also narrated several hadith from Ibn Abbas.

Musannaf of Abd al-Razzaq:

Among Islamic scholars who held Sa'id ibn Jubayr as a proponent of Nikah Mut'a are:
 * quoting Ibn Hazm
 * quoting Ibn Hazm
 * quoting Ibn Hazm

Ahmad ibn Tawoos
Among Islamic scholars who held Ahmad ibn Tawoos as a proponent of Nikah Mut'a are:

Tawus ibn Kaysan
Tawus ibn Kaysan was one of the Tabi‘in, one of the narrators of hadith, and a student of `Abd Allah ibn `Abbas and a companion of the fourth Shia Imam, Ali Zayn al-Abidin, quoted as reliable in all major Sunni hadith collections.

Among Islamic scholars who held Ahmad ibn Tawoos as a proponent of Nikah Mut'a are:
 * quoting Ibn Hazm
 * quoting Ibn Hazm
 * quoting Ibn Hazm

Qotadah
Among Islamic scholars who held Qotadah as a proponent of Nikah Mut'a are:

Mujahid ibn Jabr
Among Islamic scholars who held Mujahid ibn Jabr as a proponent of Nikah Mut'a are:

Ata ibn Abi Rabah
Among Islamic scholars who held Ata ibn Abi Rabah as a proponent of Nikah Mut'a are:
 * quoting Ibn Hazm
 * quoting Ibn Hazm
 * quoting Ibn Hazm

Rabi'a ibn Umayya
Among Islamic scholars who held Rabi'a ibn Umayya as a proponent of Nikah Mut'a are:

Abu-Sa'id al-Khudri
Among Islamic scholars who held Abu-Sa'id al-Khudri as a proponent of Nikah Mut'a are:

Ibn Jurayj
Ibn Jurayj is counted amongst the great Meccan scholars, Ahmad ibn Hanbal said that he was a "treasure of knowledge" and some state that he composed the first hadith collection.

Ibn Jurraya deemed Nikah Mut'ah to be permissible and contracted Mut'ah with 70 to 90 women.

Among Islamic scholars who held Ibn Jurayj as a proponent of Nikah Mut'a are:
 * Ibn Abdul Hakim
 * Jarir
 * Ibn Abdul Hakim
 * Jarir
 * Ibn Abdul Hakim
 * Jarir

Salma wa Majid
Among Islamic scholars who held Salma wa Majid as a proponent of Nikah Mut'a are:
 * Ibn Jazim
 * Ibn Jazim
 * Ibn Jazim
 * Ibn Jazim

Mubid Umayya bin Khulafa's son

 * Ibn Jazim
 * Ibn Jazim

A group amongst the Ahl al-Bayt
Among Islamic scholars who held a group amongst the Ahl al-Bayt as a proponent of Nikah Mut'a are:

The Meccan jurists
Among Islamic scholars who held the Makkan jurists as a proponent of Nikah Mut'a are:
 * quoting Ibn Hazm
 * quoting Ibn Hazm
 * quoting Ibn Hazm

The Jurists from Mina
Among Islamic scholars who held The Sahaba of Ibn Abbas from Mina as a proponent of Nikah Mut'a are:

Introduction
According to classical Muslim Scholars, Nikah Mut'ah is one of two marriage forms that is authorised in the Qur'an. The other form is called simply Nikah, hence Nikah Mut'ah is popularly shortened to simply "Mut'ah".

Sunni Muslims deem Nikah Mut'ah to have been abrogated (Arabic: Naskh) by some teachings of Muhammad's that were not part of the Quran, while Shi'a Muslims disagree. Hence, according to Shi'a jurisprudence, it is a presently legal marriage form.

Shi'a view divorce procedures (Arabic: talaq) as a last conflict resolution step in permanent marriages (Arabic: Nikah) before ending it. Shi'a do not engage in any divorce procedures (Arabic: talaq) at the end of the pre-determined period of Nikah Mut'ah, they just annul the marriage, since there is no conflict to resolve.

When engaging in a Nikah, a permanent contract for marriage is signed, marrying until divorce (Arabic: talaq) or death takes place, resembling the western concept of marriage. On the other hand, upon entering a Nikah Mut'ah, a pre-set date of expiration is set to the marriage contract, and the marriage is automatically annulled at the arrival of the date, without any conflict resolution step.

Muslims believe that the Qur'an is complemented by the way and examples set by Muhammad, this is called "(his) way" (Arabic: Sunnah). Initially, much of the Sunnah was transmitted between people orally. Although some collection are claimed to be early written reports of the Sunnah, most of it remained in oral traditions until 800 AD. This produced chained of narrators that spanned several generations and also several traditions that became considered as fabricated. Since the names of the narrators were included in the oral traditions themselves, the Scholars used arrived to different methods to determine which ones to trust and regard authentic. This became known as the Science of hadith.

Overview
The present validity of Nikah Mut'ah is a heavily controversial issue among Shi'a and Sunnis. While Sunni scholars are prone to view that the hadith literature support the notion that Nikah Mut'ah is presently illegal, Shi'a scholars are prone to arrive to the opposite conclusion. This is a list of the most prominent of those hadith, and the views of the scholars of those individual hadith.

The Islamic term Mut'ah (lit. "joy") have several connotations:
 * Nikah Mut'ah &mdash; The second Qur'anic Marriage form.
 * Mut'ah of Hajj &mdash; relaxation between a Umrah and a Hajj.

Those two terms should not be confused with each other, as they are separate things and the Islamic Term "Mut'ah" can denote one or both of the Islamic Term Mut'ah of Hajj and the Islamic Term Nikah Mut'ah.

Umar ibn al-Khattab ruled the Muslim community between 634 to 644. While Shi'a view him as an unprincipled usurper, Sunni view him as a Rightly Guided Caliph. As narrated in the Hadith of Umar's speech of forbidding Mut'ah, Umar banned "Mut'ah" during his time as Caliph.

While Shi'a are prone to interpret that Umar was the first one to historically ban Nikah Mut'ah and Mut'ah of Hajj, Sunnis view that Nikah Mut'ah had already been abrogated by Muhammad, and Umar was merely re-enforcing Muhammad's practice, as well as ban Mut'ah of Hajj.

Initial practice
There is a consensus among Shi'a and Sunni scholars that Nikah Mut'ah was lawful during Muhammad's era. However, there is a small disagreement on how long these periods were, how frequent, or if they were legal all the time. In either case, all scholars agree based on the hadith that Muhammad even told people to engage in the temporary marriage.

All the early scholars have no disputes that Mut'ah is Nikah for a set period of time, this Nikah has no inheritance and man and woman separate when the time expires.
 * writes:

Prohibition by Muhammad
There is a total of seven hadith that state that Nikah Mut'a was abrogated. This seven hadith each narrate their own occasion, thus resulting in seven different times when it is supposed to have been abrogated.

Most Sunni scholars disregard most of this occasions, and argue that it was forbidden in three, two or at only one time. Yet other Sunni scholars argue that they are all fabricated and that Umar was the first one to forbid it, but that he was entitled to do so, since Muhammad had ordered the Muslims to follow the Rashidun. Shi'a take the stance of those Sunni scholars, but do not accept that Muhammad had ordered to follow the Sunnah of the Rashidun, referring to the Hadith of the two weighty things.

Introduction
To be able to understand this narration, one needs to be familiar with the concepts that are presented in the Hadith of Umar's speech of forbidding Mut'ah.

Muslim view
Muslims view this hadith as notable since it can be seen as related to the Hadiths regarding the legality of Nikah Mut'ah, and is often mentioned when discussing those topics.

The comment of Imran ibn Husain is regarding the Hadith of Umar's speech of forbidding Mut'ah.

All Muslims agree that this hadith is authentic, and that Umar did indeed forbid Mut'ah. However, there is dispute on how to define "Mut'ah" and whether or not it was forbidden before Umar. The hadith tells about a "Verse of Mut'ah" revealed in the Qur'ân. Muslims disagree which verse is alluded to, since two different verses can be seen as the Verse of Mut'ah.


 * The first one is found in Sura An-Nisa, verse 24. We read:

The word "istamta´tum" is notable, because the word used literally means "to seek Mut'ah". Muslims differ on what is meant by Mut'ah here, and which judgement the verse gives about it. Generally, Shi'a Muslims tend to believe that Mut'ah here refers to the temporary marriage, and that this verse permits it. Among the Sunnis, different view exists:
 * 1) Some sunnis do not believe that this verse refers to the Nikah Mut'ah at all. This view was favored by Suyuti.
 * 2) Other sunnis agree that the verse refers to the temporary marriage, but disagree that the verse permits it. This view was favored by Ibn Kathir.


 * The second possibility is that "The Verse of Mut'ah" refers to Al-Baqara, 196. We read:

The phrase "...whoever profits by combining the visit with the pilgrimage" is notable, because the Arabic word used here is tamattu`, which literally means "to do Mut'ah". All Muslims agree that this verse refers to the Mut'ah of Hajj.

Sunni view
Sunnis considered this hadith as Sahih and it's found in the first and second of their Six major Hadith collections, the Two Sahihs, both believed by Sunnis to contain only authentic hadith (Arabic: sahih). In both of them, it is included among the chapters of the Hajj related subjects.

comments in his Book Sahih Muslim: This hadith been narrated on the authority of Jurairi with the same chain of transmitters, and Ibn Hatim said in his narration:" A person said according to his personal opinion, and it was Umar."

A Sunni tafsir includes: The Sahaba of Rasulullah Imran Ibn Abi Husain said the verse of Mut'ah appeared in the Book of Allah and no verse descended to abrogate it. Rasulullah(s) gave order allowing for the practise of Mut'ah and we did Mut'ah in his presence. Rasulullah(s) dies and till then he did not refrain us from practising it, after him Umar gave his personal view and banned Mut'ah.

Some Sunni commentators of hadith have put Imran ibn Husain among the Salaf in favor of Nikah Mut'ah after Muhammad, based on this narration.

However, the major Sunni opinion is that this hadith actually refers to the Mut'ah of Hajj. Sunni Muslims believe that this view is strengthened by the fact that in both Sahih's, the hadith is included under Hajj-related topics. , the author of the commentary of Sahih Muslim supports the view that this hadith concerning Mut'ah refers to the Mut'ah of Hajj.

wrote on his commentary of Al-Baqara, 196: This last Hadith proves that Tamattu` (doing Mut'ah) is legislated. It is reported in the Two Sahihs that `Imran bin Husayn said, "We performed Hajj At-Tamattu` in the lifetime of Allah's Messenger and then the Qur'an was revealed (regarding Hajj At-Tamattu`). Nothing was revealed to forbid it, nor did he (the Prophet) forbid it until he died. And somebody said what he wished (regarding Hajj At-Tamattu`) according to his own opinion.'' Ibn Kathir thus believed that "The verse of Mut'ah" mentioned in the hadith refers to Al-Baqara, 196.

The same view was held by and Ibn al-Jawzi.

Shi'a view
Shi'a view this hadith as notable and important on several accounts, and often include it when discussing the hadith that related to Nikah Mut'ah.

They view that this verse confirms that Umar prohibited Nikah Mut'ah, and that the reason the Sahaba were not more vocal in their rejection of Umar's verdict (fatwa) was due to fear of life. This, in turn, is line with the Shi'a notion of Umar being responsible for a military Coup d'état during the Succession to Muhammad.

Shi'a notice the Sahaba Imran ibn Husain waited till his dying state before passing on what he knew of the subject, and in fact insisted that the one receiving the information would not pass it on in case he survived.

Shi'a also complain about the Sunni translator Muhammad Muhsin Khan translating the Arabic word "Mut'ah" that appears in the original text into English Mut'ah of Hajj, making it impossible to interpretation as Nikah Mut'ah.

Shi'a view that what is called "Verse of Mut'ah" is a reference to an-Nisa, 24.

Configuration
The institute is configured of two educational wings (apart from the vocational training institute):


 * UP Board Wing (Hindi Medium) affiliated to Uttar Pradesh Board of High School and Intermediate Education, Allahabad, Uttar Pradesh, India.
 * ICSE Board Wing (English Medium) affiliated to Council for the Indian School Certificate Examinations, New Delhi, India.

Roots
The Oudh family of Sayyids of Jais settled in Rae Bareli during the eleventh century. Naqvi Sadat migrated from Subzwar (Iran) and arrived in Jais around 410 Hijri (around 1027 AD). During the reign of Sher Shah Suri, adjacent Patakpur was also inhabited by Momineens and renamed Nasirabad, after Syed Nasirudin Jaisi. Ayattollah Al Uzma Sayyid Dildar Ali Naqvi 'Gufraanmaab Naseerabadi ', his family came to be called Khandan e Ijtihad due to prominence of high-ranking scholars in its midst. Notable religious scholars from this lineage include Syedul Ulema Syed Ali Naqi Naqvi 'Naqqan',zubdat-ul-ulma Molana Syed Agha Mehdi Lakhnavi (Karachi), Raes-ul-Ullema Ayatollah Maulana Syed Kazim Naqvi, Mumtaz ul Ulema Ayatullah ul Uzma Sayyid Murtaza Naqvi, Sadr-Ul-Ulema Ayatullah ul Uzma Sayyid Baqir Naqvi,Maulana Abdul Hasan Naqvi Jannat Ma'ab Ayatullah Syed Mohammad Naqvi, Deputy Syed Ali Akbar Naqvi, Ayatullah Syed Ali Anwar Naqvi (Ali Munawwar), Ayatullah Aqa Hasan Sb, Ayatullah Syed Kalbe Hussain Naqvi, Hujjatul Islam Syed Kalbe Abid Naqvi, Malaz-ul-Ulama Syed Hasan Naqvi, Hujjatul Islam Syed Kalbe Jawwad Naqvi, Hujjatul Islam Syed Hasan Zafar Naqvi (based in Karachi), Allama Nasir Ijtehadi, Allama Dr Mohsin Naqvi, Allama Syed Siraj Ul Hasan Ijtehadi‚ Maulana Syed Sibte Hasan Naqvi, Maulana Dr Syed Mohammad Waris Hasan Naqvi, Dr Kalbe Sadiq, Hujjatul Islam Professor Syed Ali Mohammad Naqvi, Najmul Ulema Syed Ali Naqvi, Scholar/Writer Syed Mustafa Hussain Naqvi(Aseef Jaisi), Syed Saeedul Hasan Naqvi(Parshadepuri).

Branches
Two main braches of Ijtehadi family are:
 * Jaisi Sadaat, i.e. Syeds of Jais
 * Nasirabadi Sadaat, i.e. Syeds of Nasirabad

Prominent Ijtehadis

 * Syed Dildar Ali Naqvi Gufraanmaab
 * Sultanul Ulama Sayyed Mohammad
 * Ayatullah Sayyed Ali
 * Ayatullah Sayyed Hasan
 * Sayyedul Ulama Sayyed Hussain
 * Mumtazul Ulama Sayyed Mohammad Taqi
 * Ayatullah Sayyed Mohammad Ibrahim
 * Taajul Ulama Sayyed Ali Mohammed
 * Bahrul Uloom Sayyed Mohammad Hussain
 * Ayatullah Sayyed Abul Hasan Naqvi
 * Syed Kalbe Hussain
 * Syed Naseer ul Hussain Ijtehadi
 * Maulana Syed Ali Naqi Naqvi
 * Maulana Syed Murtuza Naqvi
 * Maulana Syed Kazim Naqvi
 * Maulana Syed Baqir Naqvi
 * Maulana Abdul Hasan Naqvi
 * Syed Kalbe Abid Naqvi
 * Syed Hasan Naqvi
 * Syed Mohammad Waris Hasan Naqvi
 * Syed Kalbe Sadiq
 * Syed Kalbe Jawad Naqvi
 * Syed Saif Abbas Naqvi

Sayeds of Jarwal-Kintoor
The Nishapuri Sada'at (Sayeds) of Barabanki (adjoining areas of Kintoor, Fatehpur, Jarwal and Lucknow) are Kazmi or Musavi Sayeds; that is they claim descent from the Prophet through his daughter's line and the line of the seventh Imam of the Shi'a Muslims, Musa al-Kazem. They came to India originally from Nishapur a town near Mashhad in northeastern Iran. Two brothers Sayed Sharafu'd-Din Abu Talib (who was the ancestor of Waris 'Ali) and Sayed Muhammed in thirteenth century left Nishapur, Iran (via Khorasan and Mashhad) for Awadh, India in the time of Hulagu Khan (1256–1265), the Il-Khanid Mongol ruler. After their arrival in Kintoor the Saiyids were given a large jagir by Sultan Muhammad Tughluq, where they continued to hold the land in different tenures until the twentieth century at the turn of which they held two-thirds of the village land of Kintoor. Sayed Alauddin Kazmi was said to have accompanied these two brothers in their journey from Iran, he later moved to Tehsil Fatehpur. The grave of Sayed Alauddin Kazmi is situated in Kintoor. The Kazmis of Fatehpur are his descendants. These Nishapuri Sayeds of Kintoor spread to the adjoining localities of Barabanki e.g. Fatehpur, and even to neighbouring districts e.g. Jarwal in Bahraich district and in Lucknow. These Nishapuri Sayeds produced several outstanding Shia Muslim religious scholars in the 18th, 19th and 20th centuries.

The Sayeds of Kintoor can be categorized into two prominent families, namely, the Abaqati (that of Sayed Hamid Hussain) and the Khomeini (that of Sayed Ahmed).

The Sayyids of Jarwal (Bahraich), Kintoor (Barabanki) and Zaidpur (Barabanki) were well-known Taluqadars (feudal lords) of Awadh province.

Many of the early Sufi saints who came to North India belonged to Sayyid families. Most of these Sayyid families came from Central Asia and Iran, but some also originated from Yemen, Oman, Iraq and Bahrain. Perhaps the most famous Sufi was Syed Salar Masud, from whom many of the Sayyid families of Awadh claim their descent. Sayyids of Jarwal (Bahraich), Kintoor (Barabanki) and Zaidpur (Barabanki) were well known Taluqadars (feudal lords) of Awadh province.

Zayn al-'Abidin al-Musavi who was progenitor of sayeds of Kintoor was the great-great-grandfather of Sayed Ahmed.

Abaqati family
One branch of the Nishapuri Kintoori Sayeds took root in Lucknow. The most famous of Kintoori Sayeds is Ayatollah Syed Mir Hamid Hussain Musavi, author of the work titled Abaqat al Anwar; the first word in the title of this work provided his descendants with the nisba (title) they still bear, Abaqati. Syed Ali Nasir Saeed Abaqati Agha Roohi, a Lucknow based cleric is from the family of Nishapuri Kintoori Sayeds and uses title Abaqati.

Khomeini family
Towards the end of the 18th century the ancestors of the Supreme Leader of the Iranian Revolution, Ruhollah Khomeini had migrated from their original home in Nishapur, Iran to the kingdom of Oudh in northern India whose rulers were Twelver Shia Muslims of Persian origin; they settled in the town of Kintoor. Ayatollah Khomeini's paternal grandfather, Seyyed Ahmad Musavi Hindi, was born in Kintoor, he was a contemporary and relative of the famous scholar Ayatollah Syed Mir Hamid Hussain Musavi. He left Lucknow in the middle of the 19th century on pilgrimage to the tomb of Imam Ali in Najaf, Iraq and never returned. According to Moin this movement was to escape the colonial rule of the British Raj in India. He visited Iran in 1834 and settled down in Khomein in 1839. Although he stayed and settled in Iran, he continued to be known as Hindi, even Ruhollah Khomeini used Hindi as a pen name in some of his ghazals. Also, Ruhollah's brother was known by the name Nureddin Hindi.

Sayyids of Jarwal
In Jarwal, Bahraich, the Sayyid line derived from Sayyid Zakariyya, who fled Iran during the Mongol invasion by Genghis Khan, obtaining a 15,000 bigha grant from the Delhi sovereign, Ghiyathu'd-Din. They settled in Jarwal after moving from Persia to Lahore to Delhi to Barabanki. In 1800 the Jarwal Sayyids, some of them Shi‘is, displaced the Ansari Shaykhs and came to hold 276 out of 365 villages in the parganah, although their holdings thereafter declined rapidly to (a still formidable) 76 villages in 1877. Khateeb-ul-Iman Maulana Syed Muzaffar Husain Rizvi Tahir Jarwali (1932-Dec 1987) a Shia religious leader and social worker, was one of the prominent Jarwali Sayyids and celebrated preacher of late 20th century (1970s & 80s), he was also General Secretary of All India Shia Conference for some time.

Personalities

 * Muhammad Quli (1775-1844), principal Sadr Amin at the British court in Meerut; author of Tathir al-mu'minin 'an najasat al-mushrikin
 * Hamid Hussain Musavi (1830-1880), son of Syed Muhammad Quli author of book Abaqat ul Anwar fi Imamat al Ai'imma al-Athar
 * Syed Ali Nasir Saeed Abaqati, a Lucknow based cleric; son of Syed Mohammad Saeed Saeed-ul-Millat

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