Alhassanain(p) Network for Heritage and Islamic Thought

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