• Start
  • Previous
  • 16 /
  • Next
  • End
  •  
  • Download HTML
  • Download Word
  • Download PDF
  • visits: 11054 / Download: 3899
Size Size Size
Nikah Al-Mut’ah, Zina or Sunnah?

Nikah Al-Mut’ah, Zina or Sunnah?

Author:
Publisher: www.al-islam.org
ISBN: 13: 978-1505644388
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought

Nikah Al-Mut’ah, Zina or Sunnah?

All the Sahabah - including Abu Bakr and ‘Umar - considered mut’ah to be halal throughout the lifetime of the Prophet, and throughout the rule of Abu Bakr. For most of the era of ‘Umar, all the Sahabah generally affirmed the permissibility of mut’ah. However, at the end of his caliphate, he made it haram; and that changed everything. The generality of the Sahabah obeyed him; and only a handful remained steadfast in affirming the permissibility of temporary marriage. Some of the Tabi’in also proclaimed it halal. However, the number of the pro-mut’ah elements continued to dwindle among the Ahl al-Sunnah, until none - or almost none - accepted it anymore. The Shi’is, on their part, have remained unshakable and unyielding on the permissibility of temporary marriage - from the time of the Messenger till this very day of ours.

Author(s): Toyib Olawuyi

Table of Contents

Dedication 4

Acknowledgments 5

Preface 6

Notes 13

1. Mut’ah In The Qur’an 14

Notes 19

2. Reign Of The Verse Of Al-Mut’ah 21

Notes 26

3. Allah Calls Mut’ah “A Good Thing” 28

Notes 38

4. The Sunni Contradictions 41

Notes 50

5. The Practice Of Mut’ah 52

Mut’ah: A Tool Of Necessity 52

The Suitable Mut’ah Wives 52

Mut’ah With Christian And Jewish Women 61

The Case Of The Virgin Woman 63

The Terms Of The Contract 67

On The Inheritance Rights Of The Spouses 70

Mut’ah and its ‘Iddah Periods 73

Children Of Mut’ah 81

Renewal Of The Mut’ah 84

Notes 86

6. Al-Zawaj bi Niyyah Al-Talaq, The Sunni Attempt to Reinvent Mut’ah 93

Notes 97

7. Shi’i Ahadith Misused About Mut’ah 98

Hadith One 98

Hadith Two 100

Hadith Three 101

Hadith Four 101

Hadith Five 102

Hadith Six 103

Hadith Seven 108

Hadith Eight 108

Hadith Nine 109

Hadith Ten 110

Hadith Eleven 111

Hadith Twelve 111

Hadith Thirteen 112

Hadith Fourteen 112

Hadith Fifteen 114

Hadith Sixteen 119

Hadith Seventeen 120

Notes 120

8. Sunni Athar Misused About Mut’ah 125

Athar One 125

Athar Two 126

Athar Three 126

Athar Four 131

Athar Five 132

Notes 134

Bibliography 135

Dedication

    بسم الله الرحمن الرحيم

    يا أيها الذين آمنوا لا تحرموا طيبات ما أحل الله لكم ولا تعتدوا إن الله لا يحب المعتدين

This book is dedicated to

Imam Muhammad b. ‘Ali al-Baqir,

peace be upon him, and upon his pure fathers and offspring.

Acknowledgments

Special thanks to Tural Islam, Ali Baker and Nader Zaveri for their support and encouragement. In particular, we express our profound gratitude to Ali Baker for his deep insights about the topic of mut’ah. May Allah bless our three brothers and all our loving brothers and sisters from the Shi’ah Imamiyyah and the Ahl al-Sunnah wa al-Jama’ah.

Preface

Mut’ah was unknown on the earth before Allah sent Muhammad, sallallahu ‘alaihi wa alihi. An average Sunni Muslim would be surprised to know this. Our brothers and sisters from the Ahl al-Sunnah have been repeatedly bombarded with severe anti-mut’ah propaganda for several years (or perhaps even decades or centuries), which claims that it was a pagan custom of the pre-Islamic Arabs that was temporarily tolerated by the Prophet - like alcohol - and was then banned eternally by him. However, ask the Sunni ‘alim to produce reliable Sunni evidence that mut’ah was ever practised during the Jahiliyyah period.

That is when things get really messy. He will never be able to give the proof - no matter the spread of his knowledge, and no matter his scholarly standing. Demand also, if possible, the same evidence from one billion Sunni ‘ulama, and you will never get it till the Day of al-Qiyamah. Of course, it does not exist! Mut’ah was introduced to this planet, to this cosmos, for the very first time by none other than the Messenger of Allah, on the Order of his Lord. It was part of His Mercy, made especially for this Ummah, as Imam ‘Abd al-Razzaq (d. 211 H) records:

   عبد الرزاق عن ابن جريج عن عطاء قال: لأول من سمعت منه المتعة صفوان بن يعلى، قال: أخبرني عن يعلى أن معاوية استمتع بامرأة بالطائف، فأنكرت ذلك عليه، فدخلنا على ابن عباس، فذكر له بعضنا، فقال له: نعم، فلم يقر في نفسي، حتى قدم جابر ابن عبد الله، فجئناه في منزله، فسأله القوم عن أشياء، ثم ذكروا له المتعة، فقال: نعم، استمتعنا على عهد رسول الله صلى الله عليه وسلم، وأبي بكر، وعمر، حتى إذا كان في آخر خلافة عمر … قال عطاء: وسمعت ابن عباس يقول: يرحم الله عمر، ما كانت المتعة إلا رخصة من الله عز وجل، رحم بها أمة محمد صلى الله عليه وسلم، فلو لا نهيه عنها ما احتاج إلى الزنا إلا شقي، قال: كأني والله أسمع قوله: إلا شقي - عطاء القائل - قال عطاء: فهي التي في سورة النساء } فما استمتعتم به منهن { إلى كذا وكذا من الأجل، على كذا وكذا

‘Abd al-Razzaq - Ibn Jurayj - ‘Aṭa:

The person from whom I first heard about mut’ah was Safwan b. Ya’la. He narrated to me from Ya’la that Mu’awiyah did mut’ah with a woman at Ṭaif. So, I denied that upon him. Then, we entered upon Ibn ‘Abbas, and one of us mentioned (mut’ah) to him, and he said, “Yes”. But, it did not settle well in me, until when Jabir b. ‘Abd Allah arrived. So, we went to him at his house, and the people asked him about various things. Then, they mentioned mut’ah, and he said, “Yes. We did mut’ah during the time of the Messenger of Allah, Abu Bakr and ‘Umar UNTIL at the last part of the ‘Umar’s caliphate....”

‘Aṭa said:

I heard Ibn ‘Abbas saying: “May Allah show mercy to ‘Umar. Mut’ah was nothing except a PERMISSION from Allah the Almighty. He showed MERCY through it to the Ummah of Muhammad, peace be upon him. If he (‘Umar) had not forbidden it, none would have needed to commit zina except a wretched person.”

He - ‘Aṭa - said: By Allah, it is like I am still hearing his statement “except a wretched person”.

‘Aṭa said: It is that which is in Surah al-Nisa {Those of them with whom you contract mut’ah} till such-and-such period, for such-and-such.1

Commenting on this hadith, al-Hafiẓ (d. 852 H) states:

   فأخرجه عبد الرزاق من طريق صفوان بن يعلى بن أمية أخبرني يعلى ان معاوية استمتع بامرأة بالطائف واسناده صحيح

‘Abd al-Razzaq recorded it with the chain of Safwan b. Ya’la b. Umayyah: Ya’la narrated to me that Mu’awiyah did mut’ah with a woman at Ṭaif. And its chain is sahih.2

However, we have seen certain Sunni elements who argue against the authenticity of this riwayah on the basis of Ibn Jurayj’s tadlis. The keen observer notices though that Ibn Jurayj has narrated from ‘Aṭa using the phrases (قال ) [he said] and (قال عطاء ) [‘Aṭa said] in addition to his ‘an-‘an manner of transmission. ‘Allamah al-Albani (d. 1420 H) explains what both phrases indicate:

   روى أبو بكر بن أبى خيثمة بسند صحيح عن ابن جريج قال: " إذا قلت: قال عطاء , فأنا سمعته منه , وإن لم أقل سمعت ".

Abu Bakr b. Abi Khaythamah recorded with a sahih chain that Ibn Jurayj said: Whenever I say: “ ‘Aṭa said”, then I HEARD it from him, even if I do not say “I heard”.3

This basically rules out tadlis completely in the above hadith of ‘Abd al-Razzaq. As such, the objection of tadlis is baseless and erroneous. But, there is more! Al-Albani further submits:

   قد روى أبو بكر بن أبى خيثمة بسند صحيح عن ابن جريج قال: إذا قلت: قال عطاء فأنا سمعته منه , وإن لم أقل سمعت .

   فهذا نص منه أن عدم تصريحه بالسماع من عطاء ليس معناه أنه قد دلسه عنه , ولكن هل ذلك خاص بقوله " قال عطاء" أم لا فرق بينه وبين ما لو قال " عن عطاء " كما فى هذا الحديث وغيره؟ الذى يظهر لى الثانى , وعلى هذا فكل روايات ابن جريج عن عطاء محمولة على السماع إلا ما تبين تدليسه فيه , والله أعلم .

Abu Bakr b. Abi Khaythamah has narrated with a sahih chain from Ibn Jurayj that he said: Whenever I say: “ ‘Ata said”, then I HEARD it from him, even if I do not say “I heard”.

This is an explicit statement from him that his omission to say “I heard” from ‘Aṭa does not mean that he has done tadlis from him. However, is this restricted to his statement “ ‘Aṭa said” or is there no difference between it and if he said “from ‘Aṭa” as in this hadith and others? What is apparent to me is the second. Thus, based upon this, all reports of Ibn Jurayj from ‘Aṭa are considered as what he heard explicitly, except that whose tadlis is clear. And Allah knows best.4

Therefore, there is no tadlis in the report of ‘Abd al-Razzaq, and it has a perfectly sahih chain - from Safwan b. Yala from Ya’la; from Ibn ‘Abbas; and from Jabir b. ‘Abd Allah. Al-Hafiẓ has explicitly declared the ‘Abd al-Razzaq - Ibn Jurayj - ‘Aṭa - Safwan b. Ya’la - Ya’la sanad to be sahih. Of course, both Ibn ‘Abbas and Jabir were Sahabis. Therefore, the ‘Abd al-Razzaq - Ibn Jurayj - ‘Aṭa - Ibn ‘Abbas and ‘Abd al-Razzaq - Ibn Jurayj - ‘Aṭa - Jabir b. ‘Abd Allah chains are sahih as well.

That riwayah establishes that:

i. Mut’ah was a “permission” from Allah. This means that the Muslims were forbidden from practising it until He permitted them. This apparently defeats the theory that it was initially allowed and then disallowed. Rather, it was originally haram, and then was permitted by our Lord out of His Mercy to us.

ii. Allah revealed a verse in Surah al-Nisa to authorize the practice of mut’ah. ‘Aṭa recited that ayah, and we will have more to say about it later in this book.

iii. Mu’awiyah practised mut’ah during his caliphate, long after the death of the Prophet, Abu Bakr, ‘Umar, ‘Uthman and ‘Ali, ‘alaihi al-salam. His action was supported by both Ibn ‘Abbas and Jabir b. ‘Abd Allah al-Ansari, raḍiyallahu ‘anhuma.

iv. Both Ibn ‘Abbas and Jabir said “yes” to mut’ah, thereby allowing it and declaring it halal.

v. Jabir b. ‘Abd Allah asserted that mut’ah was allowed by the Prophet till his death, and was also allowed by Abu Bakr till his death. He further claimed that even ‘Umar too allowed it for most of his caliphate, but later banned it at the tail end of his rule.

vi. Ibn ‘Abbas proclaimed that mut’ah was a “mercy” from Allah specially for the Ummah of Muhammad. Whosoever knows how mut’ah truly works can easily confirm this.

vii. Ibn ‘Abbas also declared that if ‘Umar had not banned mut’ah, none would have needed to commit zina except the wretched ones. He is right about this too.

viii. Ibn ‘Abbas was very explicit that it was ‘Umar who banned mut’ah - NOT Allah, and NOT His Messenger.

‘Abd al-Razzaq has another hadith which confirms the last point above:

   عبد الرزاق عن ابن جريج قال: أخبرني أبو الزبير قال: سمعت جابر بن عبد الله يقول: استمتعنا أصحاب النبي صلى الله عليه وسلم، حتى نهي عمرو بن حريث

‘Abd al-Razzaq - Ibn Jurayj - Abu al-Zubayr - Jabir b. ‘Abd Allah:

“We, the Sahabah of the Prophet, peace be upon him, did mut’ah UNTIL the prohibition of ‘Amr b. Hurayth (from it).”5

The only new name here is Abu al-Zubayr. Al-Hafiẓ says about him:

   محمد بن مسلم بن تدرس بفتح المثناة وسكون الدال المهملة وضم الراء الأسدي مولاهم أبو الزبير المكي صدوق إلا أنه يدلس

Muhammad b. Muslim b. Tadrus al-Asadi, their freed slave, Abu al-Zubayr al-Makki: Saduq (very truthful), except that he used to do tadlis.6

There is no ‘an-‘an transmission in the above sanad. Therefore, it is hasan. The report is explicit that the Sahabah generally practised mut’ah without interference, from the lifetime of the Prophet, till when ‘Amr b. Hurayth was prohibited from it. ‘Abd al-Razzaq has another riwayah which sheds more light:

   عبد الرزاق عن ابن جريج قال: أخبرني أبو الزبير أنه سمع جابر بن عبد الله يقول: قدم عمرو بن حريث من الكوفة فاستمتع بمولاة، فأتي بها عمر وهي حبلى، فسألها، فقالت: استمتع بي عمرو بن حريث، فسأله، فأخبره بذلك أمرا ظاهرا، قال: فهلا غيرها؟ فذلك حين نهى عنها

‘Abd al-Razzaq - Ibn Jurayj - Abu al-Zubayr - Jabir b. ‘Abd Allah:

‘Amr b. Hurayth arrived from Kufah and did mut’ah with a slave woman. Then, she was brought to ‘Umar when she became pregnant, and he interrogated her. So, she said, “ ‘Amr b. Hurayth did mut’ah with me.” Then, he interrogated him, and he informed him through that of an apparent matter.” He said, “So, why not other than her?” That was the moment when he forbade it.7

The chain is hasan, as our reader can see. It seems that ‘Umar became very angry that ‘Amr b. Hurayth - a Sahabi - did mut’ah with a slave woman. For that reason, he banned it altogether - whether with free women, or with slaves. As Jabir testified in the other athar, this incident took place towards the end of ‘Umar’s caliphate.

Jabir made a clear point, that the Sahabah continued to practise mut’ah until ‘Umar made it haram in the case of ‘Amr b. Hurayth. Then, they stopped. However, it was not all of them that obeyed ‘Umar’s decree. The vast majority did; but, a few - along with their disciples - continued to uphold the Verse of Mut’ah and the Sunnah. Imam Ibn Hazm (d. 456 H) gives us some of their names:

   وقد ثبت على تحليلها بعد رسول الله صلى الله عليه وسلم جماعة من السلف، رضي الله عنهم، منهم من الصحابة، رضي الله عنهم، أسماء بنت أبي بكر الصديق، وجابر بن عبدالله، وابن مسعود، وابن عباس، ومعاوية بن أبي سفيان، وعمرو بن حريث، وأبو سعيد الخدري، وسلمة، ومعبد ابنا أمية بن خلف .

   ورواه جابر بن عبدالله، عن جميع الصحابة مدة رسول الله صلى الله عليه وسلم ومدة أبي بكر وعمر إلى قرب آخر خلافة عمر. واختلف في إباحتها، عن ابن الزبير، وعن علي فيها توقف. وعن عمر بن الخطاب أنه إنما أنكرها إذا لم يشهد عليها عدلان فقط، وأباحها بشهادة عدليـن .

   ومن التابعـين: طاووس، وعطاء، وسعيد بن جبير، وسائر فـقهاء مـكـة أعـزها الله .

A group of the Salaf, may Allah be pleased with them, were FIRM in declaring it halal AFTER the Messenger of Allah. Those of them from the Sahabah, may Allah be pleased with them, were Asma bint Abi Bakr al-Siddiq, Jabir b. ‘Abd Allah, Ibn Mas’ud, Ibn ‘Abbas, Mu’awiyah b. Abi Sufyan, ‘Amr b. Hurayth, Abu Sa’id al-Khudri, and Salamah and Ma’bad - sons of Umayyah b. Khalaf.

Jabir b. ‘Abd Allah also reported it (i.e. declaration of mut’ah as halal ) from all the Sahabah during the time of the Messenger of Allah, peace be upon him, and during the time of Abu Bakr and ‘Umar until near the end of the caliphate of ‘Umar. Ibn al-Zubayr had contradictory opinions on its permissibility, while ‘Ali expressed no opinion concerning it. It is narrated that ‘Umar b. al-Khaṭṭab only denied it if two just people did not act as its witnesses, and he considered it permissible if two just people acted as witnesses to it.

And among the Tabi’in were: Ṭawus, ‘Aṭa, Sa’id b. Jubayr, and the rest of the jurists of Makkah, may Allah honour it.8

So, all the Sahabah - including Abu Bakr and ‘Umar - considered mut’ah to be halal throughout the lifetime of the Prophet, and throughout the rule of Abu Bakr. For most of the era of ‘Umar, all the Sahabah generally affirmed the permissibility of mut’ah. However, at the end of his caliphate, he made it haram; and that changed everything. The generality of the Sahabah obeyed him; and only a handful remained steadfast in affirming the permissibility of temporary marriage. Some of the Tabi’in also proclaimed it halal. However, the number of the pro-mut’ah elements continued to dwindle among the Ahl al-Sunnah, until none - or almost none - accepted it anymore. The Shi’is, on their part, have remained unshakable and unyielding on the permissibility of temporary marriage - from the time of the Messenger till this very day of ours.

But, is it not strange? According to the theory of the Ahl al-Sunnah, the Prophet declared mut’ah to be haram before his death. Yet, the Sahabah as a whole paid no heed to his words. They continued to regard mut’ah as halal, and also continued to practise it. When Abu Bakr became caliph, he too made zero efforts to enforce the alleged decree of the Messenger. Instead, he allowed the Ummah to freely engage in mut’ah. ‘Umar also did not give a damn: he let the Sahabah marry people temporarily for most of his rule.

However, he became upset when ‘Amr b. Hurayth took it too far by contracting mut’ah with a slave woman. He asked ‘Amr: “So, why not other than her?” At that point, he declared it haram. Then, the same Sahabah who refused to respect the decree of their Prophet followed ‘Umar. Most of them abandoned mut’ah, and started to oppose it. A few of them, however, remained adamantly in defence of it, and used to practise it, till death.

Is this really a credible theory? Do the Ahl al-Sunnah truly want us to view the Sahabah as people who disregarded the words of their Messenger? Is that it? Do Sunnis seriously want us to believe that the words of ‘Umar carried more weight in the sight of the Sahabah than those of Allah and His Prophet? Do they want us to consider the Sahabah as those who indulged in illegal sex during the lifetime of Muhammad, and he did not stop them?! What about Abu Bakr? The Sunni theory assumes that he too condoned the fornication and adultery of the Sahabah during his caliphate.

Is that it? What of caliph ‘Umar? Yeah, he permitted zina among the people until ‘Amr b. Hurayth irritated him by doing it with a slave woman. If ‘Amr had not extended the pleasure to the lowest rung of the caste system, he possibly could have tolerated mut’ah till his death! Interestingly. The great caliph made no attempt to lash or stone ‘Amr for either fornication or adultery. Why was that?!

Or, was it that the generality of the Sahabah only happened to have missed the declaration of the Prophet on mut’ah, as many Sunnis claim? Can a kid believe that? The Messenger supposedly announced its prohibition multiple times in public among his Sahabah. Yet, somehow, that information never reached them until when ‘Umar re-banned it! Was that really it? What about Abu Bakr? He allowed mut’ah throughout his regime. He too never got wind of its prohibition by the Prophet? Where was he when the alleged decree of the prohibition of mut’ah was being publicly announced by the Messenger himself, on different occasions? Was he then on Mars? What of ‘Umar? Our Sunni brothers argue that he knew of the prohibition and had only enforced it.

Good! But then, why did he initially permit it? He forgot the hadith? Why did he not narrate it to Abu Bakr? Moreover, did that hadith reach Ibn ‘Abbas, Jabir b. ‘Abd Allah, Mu’awiyah and other Sahabah from him? Or did those Sahabah happen to miss the public narration of the riwayah once more? If yes, why were they constantly missing the hadith? Then, why did none of the majority of the other Sahabah who followed ‘Umar make any attempt to narrate it to them? Or, did they hear it? If yes, why then did they continue to defend the permissibility of mut’ah? Why did they continue to practise it? Were they deliberately defending and committing zina? But, to what ends was that?

From whatever angle one looks at it, mut’ah is always an impossible situation for our Sunni brothers. If they accept its permissibility, ‘Umar takes a very devastating hit. Yet, if they proclaim its prohibition, a lot of the other Sahabah lose a lot of things within the Ummah! From our judgment, many Sunnis attack mut’ah in order to defend the honour of ‘Umar. However, little do they realize that they are only destroying that of other Sahabah, including Abu Bakr!

But, what is the truth about mut’ah? Did Allah truly reveal an ayah about it? If yes, was it ever abrogated? Can a hadith abrogate a verse of the Qur’an? What is the status of any riwayah that attempts to do that? How exactly is mut’ah practised? What are its conditions, restrictions and formalities? Is it really how most of the Ahl al-Sunnah picture it in their minds? Is it zina in truth? Is it illegal? Is it immoral? Is it a shame or an honour? Can it be contracted with a depraved man, woman or girl? Is it truly a “mercy” from Allah as Ibn ‘Abbas claimed? Or, is it a curse for the Ummah? Is it a legitimate marriage? Or, is it only a perversion? In this book, we will be investigating these and other questions, in order to find what really happened in the early history of Islam, about mut’ah?

We must find out how we got where we are today, so that we could correct any wrong steps in the past and move to our Lord on a smoother path. This, we will be doing in this exploratory research of ours. We seek Allah’s Help in this effort, and we implore Him to forgive us all our mistakes in it, and to accept it as a worthy act of ‘ibadah. And may Allah send His salawat and barakat upon our master, Muhammad b. ‘Abd Allah, and upon his purified offspring.

We will leave this preface with a beautiful athar recorded by ‘Abd al-Razzaq about Sa’id b. Jubayr - one of the greatest Imams of the Ahl al-Sunnah throughout history. This is part of what al-Hafiẓ has documented about him:

   وقال يعقوب القمي عن جعفر بن أبي المغيرة :كان ابن عباس إذا أتاه أهل الكوفة يستفتونه يقول أليس فيكم ابن أم الدهماء يعني سعيد بن جبير وقال عمرو بن ميمون عن أبيه لقد مات سعيد بن جبير وما على ظهر الأرض أحد إلا وهو محتاج إلى علمه … وقال أبو قاسم الطبري هو ثقة إمام حجة على المسلمين قتل في شعبان سنة خمس وتسعين وهو ابن ٤٩ سنة … وكان سفيان يقدم سعيدا على إبراهيم في العلم وكان أعلم من مجاهد وطاووس

Ya’qub al-Qummi narrated that Ja’far b. Abi al-Mughirah said: “Whenever the people of Kufah came to Ibn ‘Abbas to seek his fatwa, he used to say, ‘Is there not among you Ibn Umm al-Dahma?’ referring to Sa’id b. Jubayr’” ‘Amr b. Maymun also reported that his father said: “Sa’id b. Jubayr died while there was no one on the face of the earth who did not need his knowledge” Abu Qasim al-Ṭabari said: “He was thiqah (trustworthy), an Imam, a hujjah upon the Muslims. He was murdered in Sha’ban 95 H while he was 49 years old” Sufyan used to consider Sa’id superior to Ibrahim in knowledge, and he was more knowledgeable than Mujahid and Ṭawus.9

This same Ibn Jubayr examined the Sunni arguments and “proofs” against mut’ah. Then, he drew his conclusion about it. ‘Abd al-Razzaq records:

   عبد الرزاق عن ابن جريج قال: أخبرني عبد الله بن عثمان بن خثيم قال: كانت بمكة امرأة عراقية تنسك جميلة، لها ابن يقال له أبو أمية، وكان سعد بن جبير يكثر الدخول عليها، قلت: يا أبا عبد الله ما أكثر ما تدخل على هذه المرأة، قال: إنا قد نكحناها ذلك النكاح - للمتعة - قال: وأخبرني أن سعيد قال له: هي أحل من شرب الماء - للمتعة .

‘Abd al-Razzaq - Ibn Jurayj - ‘Abd Allah b. ‘Uthman b. Khaytham:

There was a pious, beautiful Iraqi woman in Makkah. She had a son called Abu Umayyah; and Sa’d b. Jubayr10 used to enter upon her a lot. I said, “O Abu ‘Abd Allah! Why do you frequently enter upon this woman?” He said, “We have married her in that marriage”, referring to mut’ah.

He (Ibn Jurayj) said: He (‘Abd Allah) informed me that Sa’id said to him: “IT IS MORE HALAL THAN THE DRINKING OF WATER,” referring to mut’ah.11

Only ‘Abd Allah needs an introduction here. Al-Hafiẓ says about him:

   عبد الله بن عثمان بن خثيم بالمعجمة والمثلثة مصغرا القاري المكي أبو عثمان صدوق

‘Abd Allah b. ‘Uthman b. Khaytham al-Qari al-Makki, Abu ‘Uthman: Saduq (very truthful).12

Therefore, the report is hasan.

Notes

1. Abu Bakr ‘Abd al-Razzaq b. Hamam al-Ṣa’nani, al-Muṣannaf [annotator: Habib al-Rahman al-A’ẓami], vol. 7, pp. 496-497, # 14021

2. Shihab al-Din Ibn Hajar al-‘Asqalani, Fath al-Bari Sharh Ṣahih al-Bukhari (Beirut: Dar al-Ma’rifah li al-Ṭaba’ah wa al-Nashr; 2nd edition), vol. 9, p. 151

3. Muhammad Naṣir al-Din al-Albani, Irwa al-Ghalil fi Takhrij Ahadith Manar al-Sabil (Beirut: al-Maktab al-Islami; 2nd edition, 1405 H), vol. 4, p. 244, # 1050

4. Muhammad Naṣir al-Din al-Albani, Irwa al-Ghalil fi Takhrij Ahadith Manar al-Sabil (Beirut: al-Maktab al-Islami; 2nd edition, 1405 H), vol. 3, p. 97, # 629. We do not agree with the conjecture of al-Albani here, that the clearly ‘an-‘an reportage of Ibn Jurayj also means that he had “heard” the riwayah.

5. Abu Bakr ‘Abd al-Razzaq b. Hamam al-Ṣa’nani, al-Muṣannaf [annotator: Habib al-Rahman al-A’ẓami], vol. 7, p. 499, # 14025

6. Ahmad b. ‘Ali b. Hajar al-‘Asqalani, Taqrib al-Tahdhib (Beirut: Dar al-Maktabah al-‘Ilmiyyah; 2nd edition, 1415 H) [annotator: Muṣtafa ‘Abd al-Qadir ‘Aṭa], vol. 2, p. 132, # 6310

7. Abu Bakr ‘Abd al-Razzaq b. Hamam al-Ṣa’nani, al-Muṣannaf [annotator: Habib al-Rahman al-A’ẓami], vol. 7, p. 500, # 14029

8. Abu Muhammad ‘Ali b. Ahmad b. Sa’id b. Hazm al-Andalusi al-Qurṭubi al-Ẓahiri, al-Muhalla (Dar al-Fikr li al-Ṭaba’ah wa al-Nashr wa al-Tawzi’), vol. 9, pp. 519-520

9. Shihab al-Din Ahmad b. ‘Ali b. Hajar al-‘Asqalani, Tahdhib al-Tahdhib (Dar al-Fikr; 1st edition, 1404 H), vol. 4, pp. 11-13, # 14

10. The correct spelling is Sa’id b. Jubayr. A letter has been omitted in “Sa’id”. This is most probably a scribal error. Meanwhile, later in the same athar, the name has been spelt correctly.

11. Abu Bakr ‘Abd al-Razzaq b. Hamam al-Ṣa’nani, al-Muṣannaf [annotator: Habib al-Rahman al-A’ẓami], vol. 7, p. 496, # 14020

12. Ahmad b. ‘Ali b. Hajar al-‘Asqalani, Taqrib al-Tahdhib (Beirut: Dar al-Maktabah al-‘Ilmiyyah; 2nd edition, 1415 H) [annotator: Muṣtafa ‘Abd al-Qadir ‘Aṭa], vol. 1, p. 513, # 3477

1. Mut’ah In The Qur’an

Nikah al-Mut’ah, or simply mut’ah, is marriage between two consenting adults for a specified period of time. It is a form of marriage, which is why it is called a nikah. Since its duration is fixed, it is also often called “temporary marriage”. The woman, before the mut’ah, must NOT be in a pending marriage with anyone else. Moreover, both parties must be adult believers; and both must be chaste. In exceptional, emergency cases, the man is permitted to enter into a temporary marriage with a chaste Jewish or Christian woman.

However, the woman can only marry a chaste Muslim man - whether in mut’ah or in a permanent marriage. In addition, both parties must mutually agree on the dowry and the length of the union. In the case of a woman who has never married, the consent of her father is obligatory for the mut’ah. Also, the man cannot have sex with her (i.e. the woman who has never married) throughout the agreed duration of their nikah. After the expiration of the marriage, the woman enters into a period of ‘iddah in temporary unions that involved intercourse. The children of such a marriage are legitimate, and belong to the husband; and they inherit him.

The spouses in mut’ah too may also inherit each other if their marriage contract explicitly provides for it. Meanwhile, unlike in permanent marriages, there is no restriction to the number of temporary marriages a man may contract, simultaneously or consecutively. Also, mut’ah is available to single men and woman, as well as to married men, including those who already have four permanent wives.

During the life of Prophet Muhammad, sallallahu ‘alaihi wa alihi, temporary marriage was legislated and practiced within the Ummah. Allah Himself decreed it in His Book, in the Verse of al-Mut’ah:

    فما استمتعتم به منهن فآتوهن أجورهن فريضة ولا جناح عليكم فيما تراضيتم به من بعد الفريضة إن الله كان عليما حكيما

Those of them with whom you contract mut’ah, give them their prescribed dowries; and there is no blame on you about what you mutually agree after what is prescribed. Verily, Allah is All-Knowing, All-Wise.1

This ayah was not revealed like this. Rather, its original version included extra phrases that leave no doubt about its import. For instance, Imam al-Hakim (d. 403 H) records:

   أخبرنا أبو زكريا العنبري ثنا محمد بن عبد السلام ثنا إسحاق بن إبراهيم أنبأ النضر بن شميل أنبأ شعبة ثنا أبو سلمة قال : سمعت أبا نضرة يقول قرأت على ابن عباس رضي الله عنهما {فما استمتعتم به منهن فآتوهن أجورهن فريضة} قال ابن عباس: فما استمعتم به منهن إلى أجل مسمى قال أبو نضرة : فقلت ما نقرأها كذلك فقال ابن عباس : والله لأنزلها الله كذلك

Abu Zakariyyah al-‘Anbari - Muhammad b. ‘Abd al-Salam - Ishaq b. Ibrahim - al-Naḍr b. Shumayl - Shu’bah - Abu Salamah - Abu Naḍrah:

I read to Ibn ‘Abbas: {Those of them with whom you contract mut’ah, give them their prescribed dowries} [4:24]. He said: “{Those of them with whom you contract mut’ah for a specified period}”. Abu Naḍrah said: I said, “We do not recite it like that!” Ibn ‘Abbas replied, “I swear by Allah, Allah certainly revealed it like that.”2

Al-Hakim comments:

   هذا حديث صحيح على شرط مسلم

This hadith is sahih upon the standard of (Imam) Muslim.3

And Imam al-Dhahabi (d. 748 H) concurs:

   على شرط مسلم

Upon the standard of (Imam) Muslim4

Imam Ibn Jarir al-Ṭabari (d. 310 H) also documents:

   حدثنا ابن المثنى، قال: ثنا محمد بن جعفر، قال: ثنا شعبة، عن أبي سلمة، عن أبي نضرة، قال :قرأت هذه الآية على ابن عباس} :فما استمتعتم به منهن {قال ابن عباس} :إلى أجل مسمى{، قال قلت: ما أقرؤها كذلك !قال: والله لأنزلها الله كذلك ثلاث مرات .

Ibn al-Muthanna - Muhammad b. Ja’far - Shu’bah - Abu Salamah - Abu Naḍrah:

I read this verse to Ibn ‘Abbas: {Those of them with whom you contract mut’ah} [4:24]. He said: “{for a specified period}”. I said, “We do not recite it like that!” He replied, “I swear by Allah, Allah certainly revealed it like that.” He said it three times.5

Al-Hafiẓ (d. 852 H) says about its first narrator:

   محمد بن المثنى بن عبيد العنزي بفتح النون والزاي أبو موسى البصري ….ثقة ثبت

Muhammad b. al-Muthanna b. ‘Ubayd al-‘Unaza, Abu Musa al-Basri.... Thiqah (trustworthy), thabt (accurate).6

He also states concerning the second narrator:

   محمد بن جعفر الهذلي البصري المعروف بغندر ثقة صحيح الكتاب إلا أن فيه غفلة

Muhammad b. Ja’far al-Hazali al-Basri, better known as Ghandar: Thiqah (trustworthy), sahih al-kitab (i.e. ahadith from his books are sahih) except that there was some negligence in him.7

Ghandar’s negligence, of course, did not affect his riwayat from Shu’bah, as al-Hafiẓ quotes:

   وقال ابن أبي حاتم سألت أبي عن غندر فقال كان صدوقا وكان مؤدبا وفي حديث شعبة ثقة

Ibn Abi Hatim said: “I asked my father about Ghandar and he replied, ‘He was saduq (very truthful), and was a teacher and in the hadith of Shu’bah, he is thiqah (trustworthy).’”8

So, apparently, this sanad is sahih too without any doubt.

Al-Ṭabari further records:

   حدثنا أبو كريب قال ، حدثنا يحيى بن عيسى قال ، حدثنا نصير بن أبي الأشعث قال ، حدثني ابن حبيب بن أبي ثابت ، عن أبيه قال : أعطاني ابن عباس مصحفًا فقال : هذا على قراءة أبيّ قال أبو كريب قال يحيى : فرأيت المصحف عند نصير، فيه : (فما استمتعتم به منهن إلى أجل مسمى ) .

Abu Kurayb - Yahya b. ‘Isa - Nasir b. Abi al-Ash’ath - Ibn Habib b. Abi Thabit - his father:

Ibn ‘Abbas gave me a mushaf. He said, “This is upon the qiraat of Ubayy b. Ka’b”.

Abu Kurayb narrated that Yahya said: “I saw the mushaf with Nusayr. In it was {Those of them with whom you contract mut’ah for a specified period}.9

Commenting upon this same chain with another narration, Prof. Ibn Yasin states:

    ورجاله ثقات إلا يحيى بن عيسى صدوق، وابن حبيب هو عبد الله، وسنده حسن .

Its narrators are thiqah (trustworthy), except that Yahya b. ‘Isa is saduq (very truthful) as well as Ibn Habib - and he was ‘Abd Allah, and its chain is hasan.10

Imam ‘Abd al-Razzaq (d. 211 H) too reports:

   عبد الرزاق عن ابن جريج قال: أخبرني عطاء أنه سمع ابن عباس يراها الان حلالا، وأخبرني أنه كان يقرأ} فما استمتعتم] به [منهن إلى أجل فآتوهن أجورهن {

‘Abd al-Razzaq - Ibn Jurayj - ‘Aṭa:

I heard Ibn ‘Abbas while he saw it as halal, and he used to recite {Those of them with whom you contract mut’ah for a period, give them their prescribed dowries}.11

This sanad is sahih, as we have discussed in the Preface.

Meanwhile, al-Hafiẓ Ibn Kathir (d. 774 H) has some more relevant information for us:

    وكان ابن عباس ، وأبيّ بن كعب ، وسعيد بن جُبَيْر ، والسُّدِّي يقرءون : "فما استمتعتم به منهن إلى أجل مسمى فآتوهن أجورهن فريضة ".

Ibn ‘Abbas, Ubayy b. Ka’b, Sa’id b. Jubayr and al-Suddi used to recite: {Those of them with whom you contract mut’ah for a specified period, give them their prescribed dowries}.12

So, apparently, that extra phrase makes it impossible to apply to the verse to the permanent marriage as lots of the Ahl al-Sunnah do. The permanent marriage is never contracted “for a specified period”. As such, the verse is explicit in its legislation of temporary marriage.

Ibn ‘Abbas, raḍiyallahu ‘anhu, also made this clear. Al-Ṭabari says:

   حدثنا حميد بن مسعدة، قال :ثنا بشر بن المفضل، قال :ثنا داود، عن أبي نضرة، قال :سألت ابن عباس عن متعة النساء، قال :أما تقرأ سورة النساء؟ قال :قلت بلى. قال: فما تقرأ فيها :فما استمتعتم به منهن إلى أجل مسمى؟ قلت :لا، لو قرأتها هكذا ما سألتك !قال :فإنها كذا .

Hamid b. Mas’adah - Bashar b. al-Mufaḍḍal - Dawud - Abu Nadrah:

I asked Ibn ‘Abbas concerning mut’ah with women. He replied, “Do you not read Surah al-Nisa?” I said, “I do.” He said, “So, do you not read in it {Those of them with whom you contract mut’ah for a specified period} [4:24]?” I said, “No. If I had recite it like that, I would not have asked you!” He said, “Verily, it is like that.”13

About the first narrator, al-Hafiẓ comments:

   حميد بن مسعدة بن المبارك السامي بالمهملة أو الباهلي بصري صدوق

Hamid b. Mas’adah b. al-Mubarak al-Sami or al-Bahili, Basri: Saduq (very truthful).14

What of the second narrator? He has an even better verdict:

   بشر بن المفضل بن لاحق الرقاشي بقاف ومعجمة أبو إسماعيل البصري ثقة ثبت عابد

Bashar b. al-Mufaḍḍal b. Lahik al-Raqashi, Abu Isma’il al-Basri: Thiqah (trustworthy), thabt (accurate), a devout worshipper of Allah.15

And al-Hafiẓ states about the third narrator:

   داود بن أبي هند القشيري مولاهم أبو بكر أو أبو محمد البصري ثقة متقن كان يهم بأخرة

Dawud b. Abi Hind al-Qushayri, their freed slave, Abu Bakr or Abu Muhammad al-Basri: Thiqah (trustworthy), extremely precise. He used to hallucinate during the last part of his life.16

Thus, this chain too is hasan. Hamid b. Mas’adah was saduq (very truthful), and Dawud’s late-life hallucinations were not serious. Note, in the riwayah, how Ibn ‘Abbas quoted the ayah as evidence of mut’ah.

So, what is that extra phrase “for a specified period”? Was it an interpolation by Ubayy, Ibn ‘Abbas and others like them? Or, is it only a case of tahrif, in which some parts of the Kitab have been expunged? To us, the best explanation of the status of the extra phrase is in this verse:

    واذكروا نعمت الله عليكم وما أنزل عليكم من الكتاب والحكمة يعظكم به

And remember the Favours of Allah upon you, and that which He has sent down to you of the Book AND the Hikmah, whereby He instructs you.17

This ayah informs us that Allah has sent down two things to this Ummah: the Qur’an and the Hikmah. The same thing is repeated elsewhere:

    وأنزل الله عليك الكتاب والحكمة

And Allah sent down to you (O Muhammad) the Book and the Hikmah.18

It is often claimed that the “Hikmah” is the Sunnah of the Prophet. However, it is apparently more than that. The Hikmah too used to be “recited” like the Qur’an:

   واذكرن ما يتلى في بيوتكن من آيات الله والحكمة إن الله كان لطيفا خبيرا

And remember that which is recited in your houses of the Verses of Allah and the Hikmah. Verily, Allah is Subtle, Aware.19

So, we know that “for a specified period” was revealed by Allah too within the Verse of al-Mut’ah, as testified by Ibn ‘Abbas. We also know that some of the Sahabah and Tabi’in used to “recite” it. However, we know as well that it is not part of the Qur’an nonetheless. Therefore, that phrase naturally falls under the Hikmah category. Allah revealed it to explain the ayah. It may be recited with the verse, and it may be excluded from it. Some of the Salaf - such as Ibn ‘Abbas, Ubayy b. Ka’b, Sa’id b. Jubayr and al-Suddi - chose to recite it with the ayah.

In the Shi’i books, the Verse of al-Mut’ah is also cited as evidence of its divine legislation. Shaykh al-Kulayni (d. 329 H), for instance, documents:

   عدة من أصحابنا، عن سهل بن زياد، وعلي بن إبراهيم، عن أبيه جميعا، عن ابن أبي نجران، عن عاصم بن حميد، عن أبي بصير قال: سألت أبا جعفر عليه السلام عن المتعة، فقال: نزلت في القرآن } فما استمتعتم به منهن فآتوهن أجورهن فريضة فلا جناح عليكم فيما تراضيتم به من بعد الفريضة {

A number of our companions - Sahl b. Ziyad AND ‘Ali b. Ibrahim - his father - Ibn Abi Najran - ‘Asim b. Humayd - Abu Basir:

I asked Abu Ja’far, peace be upon him, concerning mut’ah. So, he replied, “It is revealed in the Qur’an {Those of them with whom you contract mut’ah, give them their prescribed dowries; and there is no blame on you about what you mutually agree after what is prescribed}.20

‘Allamah al-Majlisi (d. 1111 H) says about this hadith:

    حسن كالصحيح

Hasan ka al-Sahih.21

So, this is a hasan hadith which is equal to a sahih hadith.

Al-Kulayni again records:

   علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن علي بن الحسن بن رباط، عن حريز، عن عبد الرحمن بن أبي عبد الله قال: سمعت أبا حنيفة يسأل أبا عبد الله عليه السلام عن المتعة فقال: أي المتعتين تسأل؟ قال: سألتك عن متعة الحج فأنبئني عن متعة النساء أحق هي؟ فقال: سبحان الله أما قرأت كتاب الله عز وجل } فما استمتعتم به منهن فآتوهن أجورهن فريضة { ؟ فقال أبو حنيفة: والله فكأنها آية لم أقرأها قط .

‘Ali b. Ibrahim - his father - Ibn Abi ‘Umayr - ‘Ali b. al-Hasan b. Rabaṭ - Hariz - ‘Abd al-Rahman b. Abi ‘Abd Allah:

I heard Abu Hanifah asking Abu ‘Abd Allah, peace be upon him, about mut’ah. So, he (Abu ‘Abd Allah) said, “Which of the two mut’ahs are you asking about?” He (Abu Hanifah) replied, “I (already) asked you about mut’ah of Hajj. So, inform me about mut’ah with women. Is it correct?” He (Abu ‘Abd Allah) said, “Subhan Allah! Do you not read the Book of Allah {Those of them with whom you contract mut’ah, give them their prescribed dowries}?” Then, Abu Hanifah said, “I swear by Allah, it is as though it is a verse I have never read”.22

Al-Majlisi comments:

   حسن

Hasan.23

Notes

1. Qur’an 4:24

2. Abu ‘Abd Allah Muhammad b. ‘Abd Allah al-Hakim al-Naysaburi, al-Mustadrak ‘ala al-Ṣahihayn (Beirut: Dar al-Kutub al-’Ilmiyyah; 1st edition, 1411 H) [annotator: Muṣtafa ‘Abd al-Qadir ‘Aṭa], vol. 2, p. 334, # 3192

3. Ibid

4. Ibid

5. Abu Ja’far Muhammad b. Jarir b. Yazid b. Kathir b. Ghalib al-Amuli al-Ṭabari, Jami al-Bayan fi Tawil al-Qur’an (Dar al-Fikr; 1415 H) [annotator: Ṣidqi Jamil al-‘Aṭṭar], vol. 5, p. 19

6. Ahmad b. ‘Ali b. Hajar al-‘Asqalani, Taqrib al-Tahdhib (Beirut: Dar al-Maktabah al-‘Ilmiyyah; 2nd edition, 1415 H) [annotator: Muṣtafa ‘Abd al-Qadir ‘Aṭa], vol. 2, p. 129, # 6283

7. Ibid, vol. 2, p. 63, # 5805

8. Shihab al-Din Ahmad b. ‘Ali b. Hajar al-‘Asqalani, Tahdhib al-Tahdhib (Dar al-Fikr; 1st edition, 1404 H), vol. 9, p. 85, # 129

9. Abu Ja’far Muhammad b. Jarir b. Yazid b. Kathir b. Ghalib al-Amuli al-Ṭabari, Jami al-Bayan fi Tawil al-Qur’an (Dar al-Fikr; 1415 H) [annotator: Ṣidqi Jamil al-‘Aṭṭar], vol. 5, p. 18

10. Prof. Dr. Hikmat b. Bashir b. Yasin, Mawsu’at al-Ṣahih al-Masbur min al-Tafsir bi al-Mathur (Madinah: Dar al-Mathar li al-Nashr wa al-Tawzi’ wa al-Ṭaba’at; 1st edition, 1420 H), vol. 3, p. 239

11. Abu Bakr ‘Abd al-Razzaq b. Hamam al-Ṣa’nani, al-Muṣannaf [annotator: Habib al-Rahman al-A’ẓami], vol. 7, p. 498, # 14022

12. Abu al-Fida Isma’il b. ‘Umar b. Kathir al-Qurshi al-Dimashqi, Tafsir al-Qur’an al-‘Aẓim (Dar al-Ṭaybah li al-Nashr wa al-Tawzi’; 2nd edition, 1420 H) [annotator: Sami b. Muhammad Salamah], vol. 2, p. 259

13. Abu Ja’far Muhammad b. Jarir b. Yazid b. Kathir b. Ghalib al-Amuli al-Ṭabari, Jami al-Bayan fi Tawil al-Qur’an (Dar al-Fikr; 1415 H) [annotator: Ṣidqi Jamil al-‘Aṭṭar], vol. 5, p. 18

14. Ahmad b. ‘Ali b. Hajar al-‘Asqalani, Taqrib al-Tahdhib (Beirut: Dar al-Maktabah al-‘Ilmiyyah; 2nd edition, 1415 H) [annotator: Muṣtafa ‘Abd al-Qadir ‘Aṭa], vol. 1, p. 246, # 1564

15. Ibid, vol. 1, p. 130, # 705

16. Ibid, vol. 1, p. 283, # 1822

17. Qur’an 2:231

18. Qur’an 4:113

19. Qur’an 33:34

20. Abu Ja’far Muhammad b. Ya’qub b. Ishaq al-Kulayni al-Razi, al-Furu’ min al-Kafi (Tehran: Dar al-Kutub al-Islamiyyah) [annotator: ‘Ali Akbar al-Ghiffari], vol. 5, p. 448, # 1

21. Muhammad Baqir al-Majlisi, Mir-at al-‘Uqul fi Sharh Akhbar Al al-Rasul (Tehran: Dar al-Kutub al-Islamiyyah) [annotator: Sayyid Muhsin al-Husayni al-Amini], vol. 20, p. 226

22. Abu Ja’far Muhammad b. Ya’qub b. Ishaq al-Kulayni al-Razi, al-Furu’ min al-Kafi (Tehran: Dar al-Kutub al-Islamiyyah) [annotator: ‘Ali Akbar al-Ghiffari], vol. 5, pp. 449-450, # 6

23. Muhammad Baqir al-Majlisi, Mir-at al-‘Uqul fi Sharh Akhbar Al al-Rasul (Tehran: Dar al-Kutub al-Islamiyyah) [annotator: Sayyid Muhsin al-Husayni al-Amini], vol. 20, p. 230

2. Reign Of The Verse Of Al-Mut’ah

It is absolutely beyond doubt that Allah decreed mut’ah with women for the Ummah during the mission of His last Prophet, sallallahu ‘alaihi wa alihi. There are authentic ahadith in both Sunni and Shi’i sources confirming this. So, naturally, the next question is - has the Verse of al-Mut’ah been abrogated? This question stands at the heart of a huge dispute between the Ahl al-Sunnah and the Shi’ah over the legitimacy of mut’ah after the Messenger’s death. The Sunnis argue that mut’ah was abrogated by the Prophet, and that it has thereby become a form of zina (fornication). On the other hand, Shi’is maintain that the Verse of al-Mut’ah was never abrogated, and that mut’ah remains a command of Allah and the valid Sunnah of His Messenger till the Day of al-Qiyamah.

The Shi’i position is well-captured in this hadith of al-Kulayni (d. 329 H):

   علي، عن أبيه، عن ابن أبي عمير، عن عمر بن أذينة، عن زرارة قال: جاء عبد الله بن عمير الليثي إلى أبي جعفر عليه السلام فقال له: ما تقول في متعة النساء؟ فقال: أحلها الله في كتابه وعلى لسان نبيه صلى الله عليه وآله فهي حلال إلى يوم القيامة فقال: يا أبا جعفر مثلك يقول هذا وقد حرمها عمر ونهى عنها؟! فقال: وإن كان فعل، قال: إني أعيذك بالله من ذلك أن تحل شيئا حرمه عمر، قال: فقال له: فأنت على قول صاحبك وأنا على قول رسول الله صلى الله عليه وآله فهلم ألاعنك أن القول ما قال رسول الله صلى الله عليه وآله وأن الباطل ما قال صاحبك، قال: فأقبل عبد الله ابن عمير فقال: يسرك أن نساءك وبناتك وأخواتك وبنات عمك يفعلن، قال: فأعرض عنه أبو جعفر عليه السلام حين ذكر نساءه وبنات عمه .

‘Ali - his father - Ibn Abi ‘Umayr - ‘Umar b. Uzaynah - Zurarah:

‘Abd Allah b. ‘Umayr al-Laythi went to Abu Ja’far, peace be upon him, and said to him, “What is your opinion of mut’ah with women?” So, he (Abu Ja’far) said, “Allah made it halal in His Book and upon the tongue of His Prophet, peace be upon him and his family. Therefore, it is halal till the Day of al-Qiyamah.”

Then he (al-Laythi) said, “O Abu Ja’far! Someone of your calibre saying this, despite that ‘Umar had made it haram and had forbidden it?!” He (Abu Ja’far) said, “Even if he did so.” He (al-Laythi) said, “I seek refuge for you with Allah from that, from making halal something that ‘Umar made haram.” He (Abu Ja’far) said to him, “Your follow the teaching of your companion and I follow the teaching of the Messenger of Allah, peace be upon him and his family. So, invoke the curse of Allah (upon the wrong party between us) - (I say) that the truth is what the Messenger of Allah, peace be upon him and his family, said, and that the falsehood is what your companion said.”

‘Abd Allah b. ‘Umayr then advanced and said, “Would it make you happy if your wives, daughters, sisters and the daughters of your uncle do (mu’tah)?” So, Abu Ja’far, peace be upon him, turned away from him when he mentioned his wives and the daughters of his uncle.1

‘Allamah al-Majlisi (d. 1111 H) says:

   حسن

Hasan.2

Al-Laythi was apparently a Sunni, who held ‘Umar in extremely high esteem. He did not believe in the legitimacy of mut’ah, solely on the premise that ‘Umar forbade it. The Ahl al-Bayt of the Prophet, ‘alaihim al-salam, by contrast, follow his Sunnah, and uphold its legality. So, the official position of the chosen ones from the Messenger’s offspring is that mut’ah is decreed in the Qur’an and its verse had never been abrogated. As such, temporary marriage remains halal till the Last Hour. The Ahl al-Bayt also believe that it is a bid’ah to consider mut’ah to be haram, and that whosoever does so has opposed the Prophet of Allah. Al-Laythi insulted Imam al-Baqir, ‘alaihi al-salam, by asking if it would please him if his wives and the daughters of his uncle did mut’ah. Of course, mut’ah is haram for married women. A woman in Islam can only have one husband at a time. It is also very likely that the daughters of the Imam’s uncle were also already married at that time. Thus, due to al-Laythi’s mocking (or perhaps ignorant) insult, the noble Imam turned away from him.

Interestingly, there are some authentic Sunni riwayat which also confirm this Shi’i hadith. Imam Muslim (d. 261 H) has this surprising one:

   حدثنا حامد بن عمرو البكراوي حدثنا عبدالواحد ( يعني ابن زياد ) عن عاصم عن أبي نضرة قال كنت عند جابر بن عبدالله فأتاه آت فقال ابن عباس وابن الزبير اختلفا في المتعتين فقال جابر فعلناهما مع رسول الله صلى الله عليه و سلم ثم نهانا عنهما عمر فلم نعد لهما

Hamid b. ‘Amr al-Bakrawi - ‘Abd al-Wahid b. Ziyad - ‘Asim - Abu Naḍrah:

I was with Jabir b. ‘Abd Allah, a person came and said, “Ibn ‘Abbas and Ibn al-Zubayr disagree concerning the two types of mut’ah.” So, Jabir said, “We practised BOTH of them along with the Messenger of Allah, peace be upon him. Then, ‘Umar forbade us from them both, and we have not reverted to them.”3

This hadith is significant in many ways. Among them, it establishes that the Prophet himself was practising both types of mut’ah - including that with women - along with his Sahabah. Moreover, Jabir explicitly stated that it was ‘Umar who first banned both of them.

The same fact is reiterated in this hadith of Imam Ahmad (d. 241 H):

   حدثنا عبد الله حدثني أبي ثنا إسحاق ثنا عبد الملك عن عطاء عن جابر بن عبد الله قال كنا نتمتع على عهد رسول الله صلى الله عليه و سلم وأبي بكر وعمر رضي الله عنهم حتى نهانا عمر رضي الله عنه أخيرا يعني النساء

‘Abd Allah (b. Ahmad) - my father (Ahmad b. Hanbal) - Ishaq - ‘Abd al-Malik - ‘Aṭa - Jabir b. ‘Abd Allah:

We used to do mut’ah during the time of the Messenger of Allah, peace be upon him, Abu Bakr and ‘Umar, may Allah be pleased with them, until ‘Umar, may Allah be pleased with him, later forbade it, that is (mut’ah with) women.4

Shaykh al-Arnauṭ says:

   إسناده صحيح على شرط مسلم

Its chain is sahih upon the standard of (Imam) Muslim.5

So, ‘Umar himself initially allowed it. Abu Bakr, on the other hand, had no problem with it throughout his rule.

Imam Muslim equally reports:

   حدثني محمد بن رافع حدثنا عبدالرزاق أخبرنا ابن جريج أخبرني أبو الزبير قال سمعت جابر بن عبدالله يقول كنا نستمتع بالقبضة من التمر والدقيق الأيام على عهد رسول الله صلى الله عليه و سلم وأبي بكر حتى نهى عنه عمر في شأن عمرو بن حريث

Muhammad b. Rafi’ - ‘Abd al-Razzaq - Ibn Jurayj - Abu al-Zubayr:

I heard Jabir b. ‘Abd Allah saying, “We used to contract mut’ah by giving a handful of dates and flour (as the dowry) during the time of the Messenger of Allah and Abu Bakr UNTIL ‘Umar forbade it in the case of ‘Amr b. Hurayth.6

This one repeats emphatically that the practice of mut’ah continued unimpeded and uninterrupted from the time of the Prophet till ‘Umar forbade it.

It is indeed of great interest that the Sahabah generally were engaging in mut’ah with women - and this naturally included sexual intercourse with them - and the Prophet never rebuked or punished a single one of them! This occurred till his death, and also during the rule of Abu Bakr. If mut’ah were haram, then the intercourse within it would have been zina (fornication or adultery), and it would have been obligatory upon the Messenger to investigate the cases and punish the mut’ah practitioners. After all, they were not doing it in secret. This was how Jabir knew that it was a general practice, in the first place. So, was the Prophet failing in his duties? Or, was he condoning disobedience and illegal sex? Or, was it that he never forbade it - as the Ahl al-Bayt and Jabir b. ‘Abd Allah claimed - and therefore had nothing to probe or penalize in it? What about Abu Bakr? Why would he allow zina to flourish in his domains?

Imam Ahmad still has more reports for us:

   حدثنا عبد الله حدثني أبي حدثنا يونس ثنا حماد يعني بن سلمة عن علي بن زيد وعاصم الأحول عن أبي نضرة عن جابر بن عبد الله قال تمتعنا متعتين على عهد النبي صلى الله عليه و سلم الحج والنساء فنهانا عمر عنهما فانتهينا

‘Abd Allah (b. Ahmad) - my father (Ahmad b. Hanbal) - Yunus - Hamad b. Salamah - ‘Ali b. Zayd AND ‘Asim al-Ahwal - Abu Naḍrah - Jabir b. ‘Abd Allah:

We practised two forms of mut’ah during the time of the Prophet, peace be upon him: Hajj and woman. But, ‘Umar forbade us from them both. So, we desisted.7

Shaykh al-Arnauṭ comments:

   إسناده صحيح على شرط مسلم

Its chain is sahih upon the standard of (Imam) Muslim.8

He also records:

   حدثنا عبد الله حدثني أبي ثنا عفان ثنا حماد أنا علي بن زيد وعاصم الأحول عن أبي نضرة عن جابر بن عبد الله قال تمتعنا على عهد رسول الله صلى الله عليه و سلم متعتين الحج والنساء وقد قال حماد أيضا متعة الحج ومتعة النساء فلما كان عمر نهانا عنهما فانتهينا

‘Abd Allah (b. Ahmad) - my father (Ahmad b. Hanbal) - ‘Affan - Hamad - ‘Ali b. Zayd AND ‘Asim al-Ahwal - Abu Naḍrah - Jabir b. ‘Abd Allah:

We practised mut’ah during the time of the Messenger of Allah, peace be upon him, two types of mut’ah: the mut’ah of Hajj (i.e. Hajj al-Tamattu’) and mut’ah with women. But, when ‘Umar forbade us from them both, we desisted.9

Al-Arnauṭ again says:

   إسناده صحيح

Its chain is sahih10

Then, Imam Ahmad tops them with this:

   حدثنا عبد الله حدثني أبي ثنا عبد الصمد ثنا حماد عن عاصم عن أبي نضرة عن جابر قال متعتان كانتا على عهد النبي صلى الله عليه و سلم فنهانا عنهما عمر رضي الله تعالى عنه فانتهينا

‘Abd Allah (b. Ahmad) - my father (Ahmad b. Hanbal) - ‘Abd al-Samad - Hamad - ‘Asim - Abu Naḍrah - Jabir:

There used to be two types of mut’ah during the time of the Prophet, peace be upon him. But, ‘Umar, may Allah be pleased with him, forbade us from them both. So, we desisted.11

Al-Arnauṭ declares:

   إسناده صحيح على شرط مسلم

Its chain is sahih upon the standard of (Imam) Muslim.12

So, the Sahabah were heavily into mut’ah with women till the deaths of both the Prophet and Abu Bakr, and also for a long time during ‘Umar’s rule. They freely practised it, even after the Messenger’s demise, and they freely allowed it.

Meanwhile, when ‘Umar banned mut’ah, his action naturally attracted opposition from some Sahabah. One of them was ‘Abd Allah b. Mas’ud, about whom Imam Muslim reports:

   حدثنا محمد بن عبدالله بن نمير الهمداني حدثنا أبي ووكيع وابن بشر عن إسماعيل عن قيس قال سمعت عبدالله يقول كنا نغزو مع رسول الله صلى الله عليه و سلم ليس لنا نساء فقلنا ألا نستخصى ؟ فنهانا عن ذلك ثم رخص لنا أن ننكح المرأة بالثوب إلى أجل ثم قرأ عبدالله { يا أيها الذين آمنوا لا تحرموا طيبات ما أحل الله لكم ولا تعتدوا إن الله لا يحب المعتدين }

Muhammad b. ‘Abd Allah b. Numayr al-Hamdani - my father, Waki’ and Ibn Bishr - Isma’il - Qays:

I heard ‘Abd Allah saying, “We were on an expedition with the Messenger of Allah, peace be upon him, and we had no women with us. So, we said “Should we castrate ourselves?” But, he forbade us to do that. Then, he permitted us to do nikah (marriage) with the woman for a stipulated period, giving her a garment (as the dowry).” Then, ‘Abd Allah recited, {O you who believe! Do not make haram the good things which Allah has made halal for you; and do not exceed the limits; surely Allah does not love those who exceed the limits} [5:87].13

Ahmad has documented it too:

   حدثنا عبد الله حدثني أبي ثنا وكيع عن بن أبي خالد عن قيس عن عبد الله قال كنا مع النبي صلى الله عليه و سلم ونحن شباب فقلنا يا رسول الله ألا نستخصي فنهانا ثم رخص لنا في ان ننكح المرأة بالثوب إلى الأجل ثم قرأ عبد الله { لا تحرموا طيبات ما أحل الله لكم }

‘Abd Allah (b. Ahmad) - my father (Ahmad b. Hanbal) - Waki’ - Ibn Abi Khalid - Qays - ‘Abd Allah:

“We were with the Prophet, peace be upon him, and we were youths. So, we said to the Messenger of Allah, “Should we castrate ourselves?” But, he forbade us (to do that). Then, he permitted us to do nikah (marriage) with the woman for a stipulated period, giving her a garment (as the dowry).” Then, ‘Abd Allah recited, {Do not make haram the good things which Allah has made halal for you} [5:87].14

Shaykh al-Arnauṭ comments:

   إسناده صحيح على شرط الشيخين

Its chain is sahih upon the standard of the two Shaykhs15

Apparently, Ibn Mas’ud issued this statement in response someone’s declaration of mut’ah as haram. No doubt, this was ‘Umar. It is indeed of great interest that mut’ah was considered by Ibn Mas’ud to be one of the “good things” mentioned by Allah in His Book. This was clearly why he quoted the ayah in connection with it. Al-Hafiẓ Ibn Hajar al-‘Asqalani (d. 852 H) has this commentary of that hadith:

    وظاهر استشهاد ابن مسعود بهذه الآية هنا يشعر بأنه كان يرى بجواز المتعة

Apparently, Ibn Mas’ud’s use of this verse here as evidence shows that he considered mut’ah to be permissible.16

Imam al-Nawawi (d. 676 H) has the same opinion:

    ) ثم قرأ عبد الله يا أيها الذين آمنوا لا تحرموا طيبات ما أحل الله لكم ( فيه إشارة إلى أنه كان يعتقد اباحتها كقول ابن عباس وأنه لم يبلغه نسخها

(Then, ‘Abd Allah recited, {O you who believe! Do not make haram the good things which Allah has made halal for you} [5:87]) there is an indication in it that he considered it permissible, as Ibn ‘Abbas also did, and that information concerning its abrogation did not reach him.17

The last part of al-Nawawi’s submission is only a desperate excuse. As Jabir b. ‘Abd Allah, raḍiyallahu ‘anhu, claimed, the generality of the Sahabah freely practised mut’ah - unimpeded and interrupted - from the time of the Prophet till the rule of ‘Umar! Is it then possible that the information of its alleged abrogation also did not reach any of them - until suddenly, after ‘Umar banned it?

Meanwhile, there are a number of fawaid from the hadith of Ibn Mas’ud:

1. It establishes that mut’ah was NOT practised amongst the Muslims initially. This was why no Muslim did it until after the Messenger “permitted” them. This refutes the claim that the Muslims only carried on the practice of mut’ah from the Jahili era.

2. It also shows that mut’ah is one of the “good things” mentioned by Allah, and made halal by Him, in His Book. We will explain, in the next chapter, how Ibn Mas’ud concluded that Qur’an 5:87 is also about mut’ah, among others.

3. It further confirms that mut’ah is truly a form of nikah (marriage). So, the parties in it are legally husband and wife.

Notes

1. Abu Ja’far Muhammad b. Ya’qub b. Ishaq al-Kulayni al-Razi, al-Furu’ min al-Kafi (Tehran: Dar al-Kutub al-Islamiyyah) [annotator: ‘Ali Akbar al-Ghiffari], vol. 5, p. 449, # 4

2. Muhammad Baqir al-Majlisi, Mir-at al-‘Uqul fi Sharh Akhbar Al al-Rasul (Tehran: Dar al-Kutub al-Islamiyyah) [annotator: Sayyid Muhsin al-Husayni al-Amini], vol. 20, p. 229

3. Abu al-Husayn Muslim b. al-Hajjaj al-Qushayri al-Naysaburi, Ṣahih Muslim (Beirut: Dar Ihya al-Turath al-‘Arabi) [annotator: Muhammad Fuad ‘Abd al-Baqi], vol. 2, p. 1022, # 1405 (17)

4. Abu ‘Abd Allah Ahmad b. Hanbal al-Shaybani, Musnad (Cairo: Muasassat Qurṭubah) [annotator: Shu’ayb al-Arnaut], vol. 3, p. 304, # 14307

5. Ibid

6. Abu al-Husayn Muslim b. al-Hajjaj al-Qushayri al-Naysaburi, Ṣahih Muslim (Beirut: Dar Ihya al-Turath al-‘Arabi) [annotator: Muhammad Fuad ‘Abd al-Baqi], vol. 2, p. 1022, # 1405 (16)

7. Abu ‘Abd Allah Ahmad b. Hanbal al-Shaybani, Musnad (Cairo: Muasassat Qurṭubah) [annotator: Shu’ayb al-Arnaut], vol. 3, p. 356, # 14877

8. Ibid

9. Ibid, vol. 3, p. 363, # 14959

10. Ibid

11. Ibid, vol. 3, p. 325, # 14519

12. Ibid

13. Abu al-Husayn Muslim b. al-Hajjaj al-Qushayri al-Naysaburi, Ṣahih Muslim (Beirut: Dar Ihya al-Turath al-‘Arabi) [annotator: Muhammad Fuad ‘Abd al-Baqi], vol. 2, p. 1022, # 1404 (11)

14. Abu ‘Abd Allah Ahmad b. Hanbal al-Shaybani, Musnad (Cairo: Muasassat Qurṭubah) [annotator: Shu’ayb al-Arnaut], vol. 1, p. 432, # 4113

15. Ibid

16. Shihab al-Din Ibn Hajar al-‘Asqalani, Fath al-Bari Sharh Ṣahih al-Bukhari (Beirut: Dar al-Ma’rifah li al-Ṭaba’ah wa al-Nashr; 2nd edition), vol. 9, p. 102

17. Abu Zakariyyah Yahya b. Sharaf al-Nawawi, Sharh Ṣahih Muslim (Beirut: Dar al-Kitab al-‘Arabi; 1st edition, 1407 H) vol. 9, p. 182


3

4

5

6

7

8