The Prohibition of Mut’ah (Temporary Marriage) in the Qur’an and Sunnah
Document Overview A comprehensive theological treatise establishing the permanent prohibition of Mut’ah (temporary marriage) through Qur’anic evidence, authenticated Hadith, and scholarly consensus — refuting the claims of those who argue for its permissibility.
Context Understanding how Islam dealt with pre-Islamic customs is essential to understanding the ruling on Mut’ah.
We knew before that when Islam appeared, there were false customs and traditions known in the pre-Islamic era, and therefore when Islam appeared, it confronted the pre-Islamic era in matters of belief without mercy (abandoning idols and worshipping the One Almighty God). Belief does not fall under matters of abrogation by mitigation, but it removed them from the beginning, and raised the banner of “There is no god but God… Muhammad is the Messenger of God.”
Then Islam came in matters of customs and traditions, and began to make them easy, because people were used to them, so it took them with some kindness and leniency, and this was from the wisdom of the Sharia, as Islam did not make the rulings at first a coercive process that might result in imbalance in society and in existence as a whole, but rather took matters with leniency.
The Analogy of the Addict As it happens now with the treatment of an addict from a drug that he is addicted to, modern treatment has proven that the doses are gradually reduced until we finally stop taking them completely, and in this way we get rid of this destructive bad habit.
2. Temporary Marriage as a Pre-Islamic Custom
Key Fact Temporary marriage was one of the bad habits in the pre-Islamic era, as was alcohol.
Temporary marriage was permissible at the beginning of Islam, then the permissibility was abrogated, and it became forbidden until the Day of Judgment.
3. The Enemies of Religion and the Doubt They Spread
Caution But the enemies of religion wanted to make it one of the strange doubts that they impose on us.
Who are they? They are those who rejected Islam as a religion and those who have gone astray from the path of Allah followed them.
These enemies of religion claim that temporary marriage is permissible, and there is no text prohibiting it referred to in the Qur’an or Sunnah… and the Christians followed them as an argument to create a doubt to cast doubt on the Islamic faith.
Warning to Those Who Speak Without Knowledge O creatures attributed to the human creature, you have gone astray, so Allah has led you astray.
Learn the fundamentals of religion before making lawful and unlawful based on whims, and do not tell lies about Allah, you deceivers.
4. Qur’anic Prohibition — Surah Al-Baqarah 235
Qur’an — Al-Baqarah 2:235 In the name of Allah, the Most Gracious, the Most Merciful.
“There is no blame upon you for what you make indirect proposals to women or conceal within yourselves. Allah knows that you will mention them. But do not make a secret promise to them except to say a proper word. And do not determine to tie the marriage knot until the term has reached its term. And know that Allah knows what is in your souls, so beware of Him and know that Allah is Forgiving and Forbearing.”
Despite the frequent talk in this verse about marriage, we will take a part of it for the purpose required to explain and prove it through this verse.
5. The Meaning of “Determination” in Marriage
Linguistic Analysis The meaning of the word determination is: to think about the issue deeply and carefully in your soul until you settle on a firm opinion.
Then you can accept marriage as a matter that has permanence and continuity, not just a passing desire that has no basis in the soul’s determination to do so.
Therefore, marriage that is based on lack of deliberation and is dependent on temporary reasons such as satisfying desire will not last and will not succeed.
6. Why Temporary Marriage is Prohibited
Core Reason for Prohibition As for temporary marriage, its prohibition is due to the fact that the one who enters into it does not intend to continue in married life, and as long as he does not intend permanence from it, it means that it is a goal for passing pleasure.
Those who permit temporary marriage are sick in their thinking, because they forget the element of the desire to perpetuate marriage.
So what is the need to restrict your marriage to a period? The original marriage is of no benefit with such a period.
Reflection And contemplate, my brother in God, the foolishness of these people to learn that the issue is not a matter of marriage, but rather the issue is justifying adultery. Otherwise, why would a temporary marriage stipulate that he marry her for a month or more?
When a person stipulates that the marriage be restricted to a period, this is evidence of his stupid thinking and bad intentions, because a genuine marriage is one that enters into permanence, and he may end it after an hour if he finds that the matter is worth it, and no one will object to such behavior, so why do you restrict yourself to a period? The one who marries for pleasure is using his intelligence in the wrong place. He may be intelligent in one respect, but he is not intelligent, stupid, and ignorant in another respect.
A person must enter into marriage with determination after deep thought and deliberation, then carry out the determination to conclude the contract.
Divine Awareness Beware of placing in yourself such a marriage tied to your own desires and goals, such as not permanence or for the purpose of pleasure only, because all the lustful and worldly desires that some people think about are fleeting desires.
Get rid of all these thoughts, because if you want something other than permanence in marriage and the desire to be chaste, then Allah Almighty knows it and will return your thoughts as a punishment to you, so beware of it, for Allah Almighty does not warn a person from something unless it is something that angers Him.
Qur’an — Al-Baqarah 2:235 (Concluding Verse) “And know that Allah knows what is within yourselves, so beware of Him and know that Allah is Forgiving and Forbearing.”
Allah Almighty knows the weakness of the human soul and that it may weaken at times, so if something has happened from it, then Allah gives it the opportunity for its owner to repent because He Almighty is the Forgiving and Merciful.
Conclusion from Qur’an This is the prohibition of pleasure marriage in the Qur’an by the Sharia.
7. Prohibition in the Sunnah — The Hadith Evidence
7.1 The First Hadith and Its Answer
Hadith — Ibn Masoud (as cited) Muhammad ibn Abdullah ibn Numayr al-Hamdani narrated to us, my father, Wakee’ and Ibn Bishr narrated to us, on the authority of Ismail, on the authority of Qais, who said: I heard Abdullah say: We used to go on military campaigns with the Messenger of Allah, may Allah bless him and grant him peace, and we had no women with us. So we said: Shall we not castrate ourselves? So he forbade us from that, then he permitted us to marry a woman for a garment for a specified period. Then Abdullah recited: Allah {O you who have believed, do not prohibit the good things which Allah has made lawful to you and do not transgress. Indeed, Allah does not like transgressors.}
7.2 Sahih Al-Bukhari — Hadith 5171
Hadith 5171 — Sahih Al-Bukhari — Marriage Malik ibn Ismail narrated to us, Ibn Uyaynah narrated to us that he heard al-Zuhri say: Al-Hasan ibn Muhammad ibn Ali and his brother Abdullah informed me, on the authority of their father, that Ali - may Allah be pleased with him - said to Ibn Abbas: The Prophet - may Allah bless him and grant him peace - forbade Mut’ah and the meat of domesticated donkeys at the time of Khaybar.
7.3 Sahih Muslim — Hadith 3499
Hadith 3499 — Sahih Muslim — Marriage Abu Bakr ibn Abi Shaybah, Ibn Numayr, and Zuhayr ibn Harb all narrated to us on the authority of Ibn Uyaynah - Zuhayr said: Sufyan ibn Uyaynah narrated to us - on the authority of al-Zuhri on the authority of al-Hasan and Abdullah, the sons of Muhammad ibn Ali, on the authority of their father, on the authority of Ali that the Prophet, may God bless him and grant him peace, forbade temporary marriage on the day of Khaybar and the meat of domesticated donkeys.
7.4 Sahih Muslim — Hadith 3492
Hadith 3492 — Sahih Muslim — Marriage Amr al-Naqid and Ibn Numayr narrated: Sufyan ibn Uyaynah narrated from al-Zuhri from al-Rabi’ ibn Sabrah from his father that the Prophet - may Allah bless him and grant him peace - forbade temporary marriage.
7.5 Sahih Muslim — Hadith 3496
Hadith 3496 — Sahih Muslim — Marriage And Salamah ibn Shabib narrated to us, Al-Hasan ibn A’yan narrated to us, Ma’qil narrated to us, on the authority of Ibn Abi ‘Abla, on the authority of ‘Umar ibn ‘Abd al-‘Aziz, who said: Ar-Rabi’ ibn Sabrah al-Juhani narrated to us, on the authority of his father, that the Messenger of Allah, may Allah bless him and grant him peace, forbade Mut’ah and said: “Behold, it is forbidden from this day of yours until the Day of Resurrection. And whoever gives anything, then he should not take it.”
Historical Context So, pleasure was one of the customs of the pre-Islamic era, and the same story applies to the issue of alcohol, as people used to consume alcohol and then it was forbidden.
Also, pleasure was practiced by some of the companions when the battles were long, but not all of them because all of them were accompanied by their wives, on the one hand. On the other hand, the battles were not 24/7, so we can say that they were widespread, especially the long battles.
So, the first hadith did not permit the Prophet (peace and blessings of Allah be upon him) to practice pleasure, but he was not given the order yet in dealing with the issue, knowing that the religion was not completed until 23 years, then after 3 days of the incident, pleasure was forbidden until the Day of Judgment.
Response to the Shiite Argument About Multiple Prohibitions As for the foolishness that the Shiites utter, that the Sunnis say it was forbidden in Khaybar and then in other places, which indicates the weakness of the hadiths, this is not a logical answer because if the prohibition occurred in more than one place, it indicates the severity of the prohibition.
7.6 Sunan Al-Tirmidhi — Hadith 1147
Hadith 1147 — Sunan Al-Tirmidhi — Marriage Ibn Abi Omar narrated to us, Sufyan narrated to us, on the authority of Al-Zuhri, on the authority of Abdullah and Al-Hasan, the sons of Muhammad bin Ali, on the authority of their father, on the authority of Ali bin Abi Talib, that the Prophet, may God bless him and grant him peace, forbade the temporary marriage of women and the meat of domesticated donkeys during the time of Khaybar.
He said: And in this chapter, on the authority of Sabrah Al-Juhani and Abu Hurairah. Abu Isa said: The hadith of Ali is a good and authentic hadith. This is the practice of the people of knowledge among the companions of the Prophet (peace and blessings of Allah be upon him) and others. It was narrated from Ibn Abbas that there was something of a concession in Mut’ah, then he retracted his statement when he was informed about it from the Prophet (peace and blessings of Allah be upon him), and the majority of the people of knowledge are of the opinion that Mut’ah is forbidden, and this is the opinion of al-Thawri, Ibn al-Mubarak, al-Shafi’i, and Ahmad. And Isaac.
Why Jabir Did Not Know of the Prohibition This hadith explains to us why Jabir said that Omar forbade Mut’ah, and we enjoyed it during the era of the Prophet, may God bless him and grant him peace, and the era of Abu Bakr. That is, Jabir did not know that it was forbidden, because Mut’ah was not a problem, that is, it was not widely practiced in all circumstances, but rather less than a little, and during long battles.
7.7 Sunan Ibn Majah — Hadith 2039
Hadith 2039 — Sunan Ibn Majah — Marriage Muhammad ibn Khalaf al-Asqalani narrated to us, al-Firyabi narrated to us, on the authority of Aban ibn Abi Hazim, on the authority of Abu Bakr ibn Hafs, on the authority of Ibn Umar, who said: When Umar ibn al-Khattab took office, he addressed the people and said: The Messenger of God, may God bless him and grant him peace, permitted us to engage in Mut’ah for three days, then he forbade it. By God, I do not know of anyone who engaged in Mut’ah while he was married, except that I stoned him with stones, unless he brings me four witnesses who testify that the Messenger of Allah permitted it after he had forbidden it.
8. The Role of Umar ibn al-Khattab
Clarification Omar, may Allah be pleased with him, did not invent anything on his own, but when he heard that some people still believed in its permissibility, he ascended the pulpit and swore that he would stone the one who committed it, since it was adultery. He challenged everyone, and no one objected, because everyone knew that it was forbidden, except for a few.
9. Supporting Evidence from the Qur’an — Al-Mu’minun 23:5-7
Qur’an — Al-Mu’minun 23:5-7 “And those who guard their private parts, except from their wives or those their right hands possess, for indeed, they will not be blamed. But whoever seeks beyond that, then those are the transgressors.”
Legal Conclusion Then, if pleasure was permissible, the Prophet, may God bless him and grant him peace, would not have ordered the youth to fast, lower their gaze, and guard their private parts. So, as for lawful marriage and other things - including pleasure - then they are transgressions, and God knows best.
10. Hypothetical Summary — Prohibition Texts
Prohibition from the Sunnah — Hadith of Ali (Agreed Upon — Al-Bukhari 3979 & Muslim 1407) “The Messenger of Allah (blessings and peace of Allah be upon him) forbade temporary marriage and the meat of domestic donkeys at the time of Khaybar.”
In another narration: “He forbade temporary marriage of women on the day of Khaybar and the meat of domestic donkeys.”
Prohibition from the Sunnah — Hadith of Al-Rabi’ ibn Sabrah (Muslim 1406) “O people, I had permitted you to enjoy temporary marriage with women, but Allah has forbidden that until the Day of Resurrection. So whoever has any of them, let him set her free and do not take anything of what you have given them.”
What Marriage in Islam Contains That Mut’ah Lacks Allah the Almighty has made marriage one of His signs that call for contemplation and reflection. He has placed love and mercy between spouses, made the wife a comfort for the husband, encouraged the bearing of children, and made a waiting period and an inheritance for the woman, and all of that is absent in this forbidden marriage.
Legal Status of the Woman in Mut’ah The woman who is enjoyed by the Rafidah - the Shiites, who say that it is permissible - is neither a wife nor a slave. Allah the Almighty said: {And those who guard their private parts. Except from their wives or those their right hands possess, for indeed, they will not be blamed} [Surat Al-Mu’minun: 5-7].
11. Christian and Rafidah Arguments Refuted
11.1 Argument A — Surah An-Nisa’ 24
Their Claim — Surah An-Nisa’ 4:24 “Then for those of them whom you have enjoyed, give them their due compensation as an obligation.”
They said: The verse contains evidence for the permissibility of Mut’ah, and they made Allah’s statement { their compensation } a sign that what is meant by His statement { you have enjoyed } is Mut’ah.
Response The response to this is that Allah the Almighty mentioned before it what is forbidden for a man to marry from women, then He mentioned what is permissible for him in this verse, and He commanded that the married woman be given her dowry.
The pleasure of marriage here is expressed as enjoyment, and similar to that is what came in the Sunnah from the hadith of Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “A woman is like a rib; if you set her straight, you will break her, and if you enjoy her, you will enjoy her even though she is crooked.” Narrated by Al-Bukhari (4889) and Muslim (1468).
The dowry here is expressed as wage, and what is meant by it is not the money that is paid to the one enjoying her in the pleasure contract. The name of the dowry as wage is mentioned in the Book of Allah Almighty in another place, which is His saying: {O Prophet, indeed We have made lawful to you your wives to whom you have given their dowries} [Al-Bukhari: 1468]. It is clear that there is no evidence or indication in the verse that pleasure is permissible.
Even if we were to say, in concession, that the verse indicates the permissibility of pleasure, then we would say that it is abrogated by what is proven in the authentic Sunnah of the prohibition of pleasure until the Day of Resurrection.
11.2 Argument B — Reports from Some Companions
Their Claim What was narrated from some of the Companions that it is permissible, especially Ibn Abbas.
Response The response to this strange matter is that the Shiites declare the companions of the Prophet (may Allah be pleased with them) to be infidels, and then you see them citing their actions here and in other places, and the Christians follow them step by step.
As for those who have been proven to say that it is permissible, they are among those who were not informed of the text of the prohibition. The companions (may Allah be pleased with them) (including Ali ibn Abi Talib and Abdullah ibn al-Zubayr) responded to Ibn Abbas regarding his statement that temporary marriage is permissible.
Ali’s Response to Ibn Abbas It was narrated on the authority of Ali that he heard Ibn Abbas making light of the matter of temporary marriage with women, so he said: Hold on, Ibn Abbas, for the Messenger of God, may God bless him and grant him peace, forbade it on the day of Khaybar, as well as the meat of domesticated donkeys.
12. The Complete Legal Ruling on Mut’ah
Final Ruling Temporary marriage is forbidden permanently, and temporary marriage is a temporary marriage for a known or unknown period. The legal ruling on temporary marriage is that it is forbidden, because of what Ahmad and Muslim narrated on the authority of Sabrah al-Juhani that he was with the Prophet, may God bless him and grant him peace, and he said: (O people, I had given you permission to enjoy women, but God has forbidden that until the Day of Resurrection. So whoever has any of them, let him set her free and do not take anything of what you have given them).
Ahmad and Abu Dawud narrated on the authority of Sabrah al-Juhani (that the Messenger of God, may God bless him and grant him peace, during the Farewell Pilgrimage forbade temporary marriage).
On Umar’s Authority Temporary marriage is forbidden by the text of the hadith and not by the command of Umar. Umar does not have the power to permit or forbid, but rather he has the power to adopt a legal ruling that God has legislated, and he does not have the power to legislate. His opinion, like the opinion of any companion, is the opinion of an independent jurist and not by legal evidence. What was narrated that Umar forbade temporary marriage and the people obeyed him, then that was in implementation of a legal ruling that God has legislated and is not a command from Umar or an opinion of his, because some Muslims did not… Then they heard the hadith of the Messenger of Allah (peace be upon him) prohibiting Mut’ah, but they did not agree with it. So, ‘Umar wanted to make them understand that it was prohibited, so he ordered its prohibition in order to convey that to those who had not yet heard it. His order was to implement a legal ruling, not an order from him. The Muslims obeyed him because of the hadith of Sabra, which explicitly stated the permanent prohibition, not because ‘Umar ordered it. The Muslims are obligated to abide by what they have heard from the Lawgiver.
Mut’ah is Adultery Mut’ah is undoubtedly adultery, because it is a man having intercourse with a woman without marriage. Rather, it is making the woman’s vagina permissible in a way that the law has permanently prohibited by the authentic hadith. So, it is adultery.
Al-Bayhaqi — Narration from Ja’far ibn Muhammad Al-Bayhaqi narrated on the authority of Ja’far ibn Muhammad that he was asked about Mut’ah, and he said: It is adultery itself.
Ibn Majah — Narration from Ibn Umar (Sound Chain) Ibn Majah narrated on the authority of Ibn Umar with a sound chain of transmission that the Messenger of Allah (peace and blessings of Allah be upon him) permitted us to enjoy mut’ah for three days, then he forbade it. By Allah, I do not know of anyone who has enjoyed mut’ah while he is married, except that I stone him to death.
12.1 The Ja’fari (Imami) Position and Its Refutation
The Imami Position on Mut’ah The Imamis - that is, the Ja’fariyya - say that Mut’ah is permissible. Its reality, according to them and in their books, is temporary marriage for a known or unknown period or its limit is up to forty-five days. The marriage is annulled by the expiry of the temporary period in the case of a woman whose menses have stopped, and by two menstrual periods in the case of a menstruating woman, and by four months and ten days in the case of a woman whose husband has died. Its ruling is that she is not entitled to a dowry other than the stipulated one, nor is she entitled to maintenance or waiting period except to purify herself as mentioned, nor is lineage established by it unless it is stipulated, and marriage is forbidden because of it.
Their Evidence The evidence of the Imamis is that the Messenger of Allah (blessings and peace of Allah be upon him) permitted temporary marriage and the permission remained and he did not forbid it after permitting it. It was narrated from Ibn Abbas that the permission remained…
Refutation of the Imami Position These statements and evidence are invalid and not suitable for evidence. As for the Messenger, may God bless him and grant him peace, permitting temporary marriage, this is correct and there is no disagreement about it, but he forbade it after permitting it. First, when it was permitted, it was not a firm decision, but rather a permit, then this permit was abrogated by the prohibition of temporary marriage, a permanent prohibition.
The issue is not related to a specific marriage that the Shari’ah has prescribed, but rather to a permit that the Shari’ah has permitted. The issue is also not whether the Shari’ah has permitted it, but rather the issue is the abrogation of this permit or its non-abrogation. When abrogation is valid, it must be adhered to and the abrogated ruling must be abandoned immediately.
The Analogy of the Qiblah Change If the news of abrogation had come in a single report, it would have abrogated what was proven by continuous transmission and definitive evidence. The Muslims used to pray towards Jerusalem, their first qiblah, and this was proven by continuous transmission. When the prayer towards Jerusalem was abrogated, this reached the Muslims by way of single reports while they were praying, so they turned towards the Ka’bah while they were praying and completed their prayer. The abrogating ruling must be immediately adopted once the abrogation is proven, even through a single narration.
On the Readings of Ibn Abbas, Ibn Masoud, Ubayy ibn Ka’b, and Sa’id ibn Jubayr As for the reading of Ibn Abbas, Ibn Mas’ud, Ubayy ibn Ka’b and Sa’id ibn Jubayr, they are not Qur’an because they came by way of a single narration, and nothing is considered Qur’an except what came by way of mutawatir narration and what was presented to a group whose words constitute conclusive evidence, because the Qur’an is only what was transmitted by mutawatir narration and we know with certainty that it is from the Qur’an. This alone is the Qur’an and it is what constitutes evidence. As for what is other than that, it is not the Qur’an and is not evidence. Therefore, what was transmitted to us from it by a single narration, such as the Mushaf of Ibn Mas’ud and others, is not the Qur’an and is not evidence. Accordingly, this reading is not the Qur’an, nor is it Sunnah because it was narrated as Qur’an, so it is not considered evidence and it is not valid to use it as evidence.
12.2 The Authentic Hadith of Sabra — The Permanent Prohibition
The Hadith of Sabra al-Juhani — Ahmad & Muslim Ahmad and Muslim narrated on the authority of Sabra al-Juhani that he fought with the Prophet, may God bless him and his family and grant them peace, to conquer Mecca. He said: We stayed there for fifteen days, and the Messenger of God, may God bless him and grant him peace, gave us permission to enjoy women… until he said: So I did not leave until the Messenger of God, may God bless him and grant him peace, forbade it, saying: “O people, I had given you permission to enjoy women, but God has forbidden that until the Day of Resurrection. So whoever has any of them, let him leave her alone, and do not take anything of what you gave them.”
The Text That Cannot Be Abrogated The permanent prohibition of Mut’ah did not come from the prohibition on the day of Khaybar, but rather came from the prohibition on the day of the conquest. The evidence for this is not the hadith prohibiting it on the day of Khaybar, but rather the authentic hadith of Sabra, which explicitly states the permanent prohibition. The Messenger of Allah (blessings and peace of Allah be upon him) says: “Allah has forbidden it until the Day of Resurrection,” and he says: “Whoever has any of them, let him set her free.” This is the evidence for the permanent prohibition.
Conclusion on the Ja’fari Opinion Accordingly, the opinion of the Ja’fari Imamis regarding the permissibility of Mut’ah is a false opinion that is not based on evidence, because their evidence is the evidence of the permission for it, and this permission was abrogated by the authentic hadith. Relying on the abrogated is a false argument that is not permissible to rely on as long as it is known that it was abrogated.
12.3 The Two Incidents of Permission and Prohibition
Summary of the Two Incidents The gist of the hadith of mut’ah is that its prohibition and permissibility occurred twice.
First Incident:
Mut’ah was permissible before Khaybar
Then it was prohibited in Khaybar — but this prohibition was not permanent
Second Incident:
It was permitted again in the year of Autas / year of the conquest
Then it was prohibited in the same year with a permanent prohibition until the Day of Judgment
Muslim — Hadith of Salamah ibn al-Akwa’ “The Messenger of God, peace and blessings be upon him, permitted temporary marriage three times in the year of Autas, then he forbade it.”
12.4 Claimed Multiple Abrogations — Refuted
The Claim As for what is said that it has been narrated that mut’ah was abrogated after it was permitted in six places, which are: Khaybar, the ‘Umrah of al-Qada’, the year of the conquest, the year of Autas, the Battle of Tabuk, and the Farewell Pilgrimage, then it is a delusion and a confusion between the incidents.
Refutation of Each Claimed Incident
The ‘Umrah of al-Qada’: As for the narration of its permission and abrogation in the ‘Umrah of al-Qada’, the hadith reported in it is not authentic because it is from the mursals of al-Hasan, and the mursals of al-Hasan are weak because he used to take from everyone, and on assuming its validity, it is assumed to be the day of Khaybar, i.e. the year of Khaybar, because Khaybar and the Umrah of Compensation were in the same year.
The Year of the Conquest and Year of Autas: As for the narration of its permissibility and abrogation in the year of the conquest and the year of Autas, they are one year. After the conquest, the Battle of Autas or the Battle of Hunayn took place, so the multiple narrations, even those that mentioned Hunayn, are narrations about a single event.
The Battle of Tabuk: As for the Battle of Tabuk, the narration does not indicate that the Messenger permitted it to them, but rather that he forbade them from it. Jabir said: “We went out with the Messenger of Allah, may Allah bless him and grant him peace, to the Battle of Tabuk, until we were at the pass near Ash-Sham, when some women came to us with whom we had enjoyed ourselves, going around our tents. We asked the Messenger of Allah, may Allah bless him and grant him peace, about them, and we told him. He became angry and stood up among us as a preacher, praising Allah and extolling Him, and forbidding mut’ah. We said goodbye that day, and we did not return to it, nor will we ever return to it again.” This hadith does not indicate permission or prohibition, but rather indicates prohibition.
The Farewell Pilgrimage: As for the Farewell Pilgrimage, even though the hadith is authentic from the narration of Ahmad and Abu Dawud, it does not state permissibility, but rather only prohibition. Since the prohibition was before that in the year of the conquest and was a permanent prohibition, it can be understood as an emphasis on that prohibition and not another incident. Perhaps the Prophet (peace and blessings of Allaah be upon him) wanted to repeat the prohibition so that it would spread and be heard by those who had not heard it before.
Final Legal Ruling The legal ruling is that Mut’ah is forbidden, and that its prohibition came in the Sunnah in the authentic hadeeth, and that this prohibition is a permanent prohibition, because the authentic hadeeth that explicitly states the permanent prohibition is not open to interpretation and cannot be abrogated because it states that the prohibition until the Day of Judgment.
13. Shiite Sources That Confirm the Prohibition (Dismissed as Taqiyya)
Critical Note Narrations prohibiting the pleasure of women in three of the eight reliable books are rejected by scholars, the Shiites, under the pretext of “Taqiyya” after their chain of transmission was proven to be sound.
Is it feared that Ali would say that it is permissible to have a pleasure, especially if we know that some of the companions issued fatwas about it when the prohibition of the Messenger of Allah had not reached them? Were the companions who issued fatwas about pleasure braver than Ali (may Allah be pleased with him) and did not act out of Taqiyya? Especially if you know, O Muslim, that Ali (may Allah be pleased with him) is the one who narrates the hadith prohibiting pleasure in Sahih al-Bukhari and others.
Tahdhib Al-Ahkam — Sheikh Al-Tusi, Vol. 7, p. 251 — Hadith 1085 As for what Muhammad ibn Yahya narrated on the authority of Abu Ja’far on the authority of Abu al-Jawza on the authority of al-Husayn ibn Alwan on the authority of Amr ibn Khalid on the authority of Zayd ibn Ali on the authority of his fathers on the authority of Ali (peace be upon them), he said: The Messenger of Allah (may Allah’s prayers and peace be upon him and his family) prohibited the meat of domestic donkeys on the day of Khaybar. And temporary marriage. This narration was mentioned in the context of taqiyya and according to what the opponents of the Shiites believe…
Al-Istibsar — Sheikh Al-Tusi, Vol. 3, p. 142 — Hadith 511 As for what Muhammad bin Ahmad bin Yahya narrated on the authority of Abu Al-Jawza on the authority of Al-Hussein bin Alwan on the authority of Amr bin Khalid on the authority of Zaid bin Ali on the authority of his fathers on the authority of Ali, peace be upon them, who said: The Messenger of God, may God bless him and his family, forbade the meat of domestic donkeys and temporary marriage.
The correct view in this narration is that we consider it to be taqiyya because it is in agreement with the doctrines of the Sunnis…
Shiite (Islamic) Means — Al-Hurr Al-Amili, Vol. 14, p. 441 Muhammad bin Al-Hasan, with his chain of transmission… on the authority of Ali, peace be upon them, who said: The Messenger of God, may God bless him and his family, forbade the meat of domestic donkeys and temporary marriage on the day of Khaybar.
I say: The Sheikh and others interpreted it as taqiyya, meaning in the narration, because permitting temporary marriage is one of the essentials of the Imami school of thought…
Sahih Al-Bukhari — Hadith 4005 Yahya bin Qaz’ah told me, Malik told us, on the authority of Ibn Shihab, on the authority of Abdullah and Al-Hasan, the sons of Muhammad bin Ali, on the authority of their father, on the authority of Ali bin Abi Talib, may God be pleased with him, that the Messenger of God, may God bless him and grant him peace, “forbade Mut’ah with women on the day of Khaybar, and the eating of the meat of domesticated donkeys.”
14. Advice to Shiite Women
A Sincere Call My call and advice to Shiite sisters and women, I did not want this call and advice except for the sake of warning, and I do not know if they know that or not? It is just a question and a proposal only?
Would Shiite sisters accept this type of temporary marriage for themselves?!!
Would a Shiite girl accept to be a toy in the hands of Shiite men?!!!
Would she accept to sell and display her body and beauty for the cheapest price in exchange for dirhams?!!!
Would she accept to have a bad reputation in front of her family, neighbors and people?!!!
Would she accept to be like a rented car?!!!
Did you know that temporary marriage for Shiites is just like renting?!!!
Would a Shiite, the head of the family, accept his sister, mother, daughters, aunt or paternal aunt…?!!!
What the Shiite Sources Actually Say Of course not? And a Shiite would never accept that? Perhaps you do not believe that based on my proposal and question to you?? And you think that I have exaggerated or slandered you?!! No, by God, no, no, my sister, I am not lying to you or exaggerating in my words.
Do not be hasty, read, ponder and reflect carefully on the Shiite narrations and reliable Shiite sources that explicitly permit and encourage committing such a heinous vice that I am mentioning to you.
14.1 Shiite Narrations Permitting and Encouraging Mut’ah
Title: The Shiite Woman Who Enjoys Herself is Considered Like a Hired Woman
1. On the authority of Ubayd ibn Zararah on the authority of Abu Abdullah (peace be upon him), i.e. Ja’far al-Sadiq, that he said: Marry a thousand of them, for they are “hired”
2. On the authority of Muhammad ibn Muslim on the authority of Abu Ja’far (peace be upon him), he said: She is only “hired”!!!
3. On the authority of Abd al-Salam on the authority of Abu Abdullah (peace be upon him), he said: She is not one of the four, rather she is a “rent”!!!
4. On the authority of Zararah on the authority of Abu Ja’far (peace be upon him), he said: So I said to him: A man marries a temporary marriage and its condition expires, then another man marries her Until she is divorced from him, then the first man marries her Until she separated from him three times and he married three!! Is it permissible for the first to marry her? He said: Yes, as many as he wants. This is not like a “free woman” This is a “hired woman”! And she is in the position of a slave woman!!
5. On the authority of Ubayd ibn Zararah, on the authority of his father, on the authority of Abu Abdullah, peace be upon him, he said: I mentioned to him the Mut’ah, is it one of the four? He said: Marry a thousand of them! Because they are “hired”
6. On the authority of Muhammad ibn Muslim, on the authority of Abu Ja’far, peace be upon him, regarding the Mut’ah, it is not one of the four because she is not divorced And she does not inherit Rather, she is “hired”!!
14.2 Statements of Shiite Scholars
Al-Najafi The woman who is enjoyed is not “like a free woman”, she is “hired” like a slave woman, especially the hadith of Abu Jaafar: “In the case of mut’ah, he said: It is not one of the four because she is not divorced nor is she inherited from!!! Rather, she is ‘hired’.”
He also said: The texts and fatwas are consistent, especially after the evidence clearly states that they are “hired” and there is no doubt that this is permissible in the case of “hiring”.
Further Reading For more, refer to the book “Prohibition of Mut’ah in the Book and Sunnah” by / Youssef Jaber Al-Muhammadi.