بسم الله و الصلاة و السلام على رسول الله و على آله و صحبه و سلم
Shias always argue that the literal prostitution they believe in is the SAME Mut’a that was once allowed in Islam, with all the conditions. This is yet another big Shia lie and many, even knowledgeable Sunnis, are not aware of the fact that the Mut’ah that was once allowed had little to do with that the Rafidis propagate and belief in (pure prostitution). I remember Farid posted an interesting difference from a narrations, gotta find it in sha Allah, also I gonna post loads of dirty filthy fatwas from their top scholars proving to everyone that the Shia Marja’iyyah (read Mafia) promotes prostitution with hookers, virgins etc. and their Mut’ah has barely any Shuroot.
Anyway, what is really important in this thread is that even those Sahaba who did believe in Mut’ah after it’s prohibition (obviously they did not believed in its prohibition in the absolute sense and ironically no one less but Ali rebuked them HARSHLY for that!) never ever believed in it as the Shia do, the likes of Ibn ‘Abbas believed Mut’ah to be a RUKHSA i.e. only permissible in very EXTREME situations (like pork!) whereas the Shia Rawafid believe it is one of the most noble Sunnahs and a recommended deed i.e. it’s like believing that pork (which is only permissible in extreme situations) is one of the best meat and recommended to be eaten!!!
Before I start let me explain an important Islamic term:
Its linguistic meaning is easiness. Its legal meaning is that which is established contrary to [other] legal evidence because of a preponderant contingency. [Its examples include]: someone in need eating unslaughtered meat, pork, shorting prayers while traveling, and joining [prayers while traveling].
What Ibn ‘Abbas actually believed with regards to Mut’ah marriage:
It is a well accepted opinion among the scholars of Sunnah that Mut’ah (temporary marriage) is an invalid practice. It is also well accepted that it was once valid but later on it was banned. Hence, many narrations are present in the books of hadith to prove that it was prohibited. One of the companions who have narrated the hadith on the prohibition of Mut’ah is ‘Ali bin Abi Talib (ra). Besides that there were some who held the view of its permissibility. This is not a discussion on it details rather this is particularly to discuss the view of Abdullah bin ‘Abbas (ra) regarding it and the reaction of companions to his opinion.
OPINION OF IBN ‘ABBAS REGARDING TEMPORARY MARRIAGE
Ibn ‘Abbas considered that temporary marriage was permitted. Al-Imam Muhammad bin Isma’il al-Bukhari (d256 AH) narrates in his Sahih:
5116 – حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي جَمْرَةَ، قَالَ: سَمِعْتُ ابْنَ عَبَّاسٍ: سُئِلَ عَنْ مُتْعَةِ النِّسَاءِ «فَرَخَّصَ»، فَقَالَ لَهُ مَوْلًى لَهُ: إِنَّمَا ذَلِكَ فِي الحَالِ الشَّدِيدِ، وَفِي النِّسَاءِ قِلَّةٌ؟ أَوْ نَحْوَهُ، فَقَالَ ابْنُ عَبَّاسٍ: «نَعَمْ»
Ibn ‘Abbas was asked regarding temporary marriage with women so he allowed it. On this one of his slaves said, “It is only in harsh condition, when there is lack of women?” or something of that sort. So Ibn ‘Abbas said, “Yes.”
In a tradition from As-Sunan Al-Kabeer (14166) by Al-Bayhaqi Ibn ‘Abbas (ra) responded to the criticism of Sa’eed bin Jubair on his view on Mut’ah by saying, “I did not intend that, neither did I give such ruling regarding Mut’ah. Mut’ah is not permitted except in case of necessity. Indeed it is like the dead meat, blood and the flesh of swine.”
It is clear from the above authentic narrations that the view of Ibn ‘Abbas was not similar to that of Shia Twelvers regarding Mut’ah. Hence, according to him Mut’ah is only permitted when there is need while according to Twelvers it is a virtuous act.
However, Sunni scholars do not think that Mut’ah is permitted even if there is lack of women unlike Ibn ‘Abbas who thought it is permitted. The view of Ibn ‘Abbas (ra) was wrong and the view of Twelvers is worse.
REACTION OF COMPANIONS AGAINST THE VIEW OF IBN ‘ABBAS
The foremost to oppose Ibn ‘Abbas (ra) in his view was Ameer al-Mu’mineen ‘Ali (ra). Al-Imam Al-Bukhari narrates in his marvelous book Sahih:
5115 – حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا ابْنُ عُيَيْنَةَ، أَنَّهُ سَمِعَ الزُّهْرِيَّ، يَقُولُ: أَخْبَرَنِي الحَسَنُ بْنُ مُحَمَّدِ بْنِ عَلِيٍّ، وَأَخُوهُ عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ، عَنْ أَبِيهِمَا، أَنَّ عَلِيًّا رَضِيَ اللَّهُ عَنْهُ، قَالَ لِابْنِ عَبَّاسٍ: «إِنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَهَى عَنِ المُتْعَةِ، وَعَنْ لُحُومِ الحُمُرِ الأَهْلِيَّةِ، زَمَنَ خَيْبَرَ»
Al-Hasan bin Muhammad bin ‘Ali and his brother Abdullah bin Ali both narrate from their father [i.e. Ibn al-Hanafiyyah] that ‘Ali said to Ibn ‘Abbas, “The Prophet (sallallahu ‘alaihi wa sallam) forbade from Mut’ah and the eating of domestic donkey’s flesh during the time of Khaybar.”
In Sahih Muslim it is like this:
حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ نُمَيْرٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا عُبَيْدُ اللهِ، عَنِ ابْنِ شِهَابٍ، عَنِ الْحَسَنِ، وَعَبْدِ اللهِ، ابْنَيْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ أَبِيهِمَا، عَنْ عَلِيٍّ، أَنَّهُ سَمِعَ ابْنَ عَبَّاسٍ يُلَيِّنُ فِي مُتْعَةِ النِّسَاءِ، فَقَالَ: «مَهْلًا يَا ابْنَ عَبَّاسٍ، فَإِنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَهَى عَنْهَا يَوْمَ خَيْبَرَ، وَعَنْ لُحُومِ الْحُمُرِ الْإِنْسِيَّةِ»
‘Ali heard of Ibn ‘Abbas being lenient regarding Temporary marriage so he said to him, “Wait O Ibn ‘Abbas! Indeed the Messenger of Allah (sallallahu ‘alaihi wa sallam) forbade it during Khaibar and from the meat of domestic donkeys.”
In another version of Sahih Muslim he said to Ibn ‘Abbas, “You are a person who has been led astray…”
Another person to oppose Ibn ‘Abbas in this regard was Abdullah bin az-Zubair. Hence, Imam Muslim records in Sahih:
حَدَّثَنِي حَرْمَلَةُ بْنُ يَحْيَى، أَخْبَرَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي يُونُسُ، قَالَ ابْنُ شِهَابٍ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عَبْدَ اللهِ بْنَ الزُّبَيْرِ، قَامَ بِمَكَّةَ، فَقَالَ: «إِنَّ نَاسًا أَعْمَى اللهُ قُلُوبَهُمْ، كَمَا أَعْمَى أَبْصَارَهُمْ، يُفْتُونَ بِالْمُتْعَةِ»، يُعَرِّضُ بِرَجُلٍ، فَنَادَاهُ، فَقَالَ: إِنَّكَ لَجِلْفٌ جَافٍ، فَلَعَمْرِي، لَقَدْ كَانَتِ الْمُتْعَةُ تُفْعَلُ عَلَى عَهْدِ إِمَامِ الْمُتَّقِينَ – يُرِيدُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ – فَقَالَ لَهُ ابْنُ الزُّبَيْرِ: «فَجَرِّبْ بِنَفْسِكَ، فَوَاللهِ، لَئِنْ فَعَلْتَهَا لَأَرْجُمَنَّكَ بِأَحْجَارِكَ»
Abdullah bin Zubair stood up in Makkah and said referring to a person, “Allah has made some people hearts blind as they as He has made their eyes blind; they issue verdict in favor of Mut’ah.” So that person called him and said, “You are uncouth and lacking in manners. By Allah, Mut’ah was practiced during the time of the leader of the pious i.e. the Messenger of Allah (sallallahu ‘alaihi wa sallam).” Ibn az-Zubair said to him, “Then do it by yourself. By Allah if you do that I will stone you with your own stones.”
Ibn Abi ‘Amrah al-Ansari objected to Ibn ‘Abbas on his view on Mut’ah. Hence, Abdur-Razzaq reports in “Al-Musannaf” (14033) through Az-Zuhri from Khalid bin Muhajir:
عَنْ مَعْمَرٍ قَالَ: أَخْبَرَنِي الزُّهْرِي، عَنْ خَالِدِ بْنِ الْمُهَاجِرِ بْنِ خَالِدٍ قَالَ: أَرْخَصَ ابْنُ عَبَّاسٍ فِي الْمُتْعَةِ، فَقَالَ لَهُ ابْنُ أَبِي عَمْرَةَ الْأَنْصَارِيُّ: «مَا هَذَا يَا أَبَا عَبَّاسٍ؟» فَقَالَ ابْنُ عَبَّاسٍ: فُعِلَتْ مَعَ إِمَامِ الْمُتَّقِينَ. فَقَالَ ابْنُ أَبِي عَمْرَةَ: «اللَّهُمَّ غُفْرًا، إِنَّمَا كَانَتِ الْمُتْعَةُ رُخْصَةً كَالضُّرُورَةِ إِلَى الْمَيْتَةِ، وَالدَّمِ، وَلَحْمِ الْخِنْزِيرِ، ثُمَّ أَحْكَمَ اللَّهُ تَعَالَى الدِّينَ بَعْدُ»
Ibn ‘Abbas permitted Mut’ah so Ibn Abi ‘Amrah said to him, “What is this O Ibn ‘Abbas?” He said, “I did it during the time of the leader of pious.” Ibn Abi ‘Amrah said, “May Allah forgive. Indeed Mut’ah was an exemption like in the case when the dead meat, blood or the flesh of swine is necessary. Then Allah completed his religion after that.”
‘Abdullah bin ‘Umar also raised his voice against Ibn ‘Abbas regarding Mut’ah. Abdur-Razzaq (14035) reports:
14035 – عَنْ مَعْمَرٍ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، قِيلَ لِابْنِ عُمَرَ: إِنَّ ابْنَ عَبَّاسٍ يُرَخِّصُ فِي مُتْعَةِ النِّسَاءِ فَقَالَ: «مَا أَظُنُّ ابْنَ عَبَّاسٍ يَقُولُ هَذَا». قَالُوا: بَلَى، وَاللَّهِ إِنَّهُ لَيَقُولُهُ قَالَ: «أَمَا وَاللَّهِ مَا كَانَ لِيَقُولَ هَذَا فِي زَمَنِ عُمَرَ، وَإِنْ كَانَ عُمَرُ لَيُنَكِّلُكُمْ عَنْ مِثْلِ هَذَا، وَمَا أَعْلَمُهُ إِلَّا السِّفَاحَ»
Saalim said: It was said to Ibn ‘Umar that Ibn ‘Abbas permits Mut’ah with women. He said, “I do not think Ibn ‘Abbas says that.” They said, “Indeed, by Allah he says that.” So he said, “By Allah, he would not say such a thing during the lifetime of ‘Umar. Indeed ‘Umar would punish you on such things. And I do not think of it except as adultery.” – This narration is present in Sahih Muslim but without mentioning Ibn ‘Abbas.
Now look at what they say about Mut’ah and what Ibn Abbas said so you will never fall for the Shia trick when they compared their Mut’ah to the Mut’ah that was once permissible/the belief of Ibn Abbas:
2 ـ باب استحباب المتعة وما ينبغي قصده بها
2 – Chapter on the desirability of mut`a and what is appropriate to intend by it
[ 26389 ] 2 ـ قال الصدوق : وقال الصادق ( عليه السلام ) : اني لاكره للرجل أن يموت وقد بقيت عليه خلة من خلال رسول الله ( صلى الله عليه وآله ) لم يأتها ، فقلت : فهل تمتع رسول الله ( صلى الله عليه وآله ) ؟ قال : نعم وقرأ هذه الآية : ( وإذ أسر النبي إلى بعض أزواجه حديثا ـ إلى قوله : ـ ثيبات وأبكارا ) .
2 – As-Saduq said: As-Sadiq عليه السلام said: I dislike that the man should die and there remain upon him a habit from the habits of the Messenger of Allah صلى الله عليه وآله which he has not carried out. So I said: So did the Messenger of Allah صلى الله عليه وآله do mut`a? He said: Yes, and he recited this verse “And when the Prophet disclosed a matter to one of his wives” – until His saying – “previously married and virgins.” (66:3-5)
They say it was his HABIT!
[ 26390 ] 3 ـ وبإسناده عن صالح بن عقبة ، عن أبيه ، عن أبي جعفر ( عليه السلام ) قال : قلت : للمتمتع ثواب ؟ قال : ان كان يريد بذلك وجه الله تعالى وخلافا على من أنكرها لم يكلمها كلمة إلا كتب الله له بها حسنة ، ولم يمد يده إليها إلا كتب الله له حسنة ، فإذا دنا منها غفر الله له بذلك ذنبا ، فاذا اغتسل غفر الله له بقدر ما مر من الماء على شعره ، قلت : بعدد الشعر ؟ قال : بعدد الشعر .
3 – And by his isnad from Salih b. `Uqba from his father from Abu Ja`far عليه السلام. He said: I said: Is there reward for the one who does mut`a? He said: If he had intended by that the countenance of Allah تعالى and opposition against the one who denied it, he does not speak a word but that Allah has written ten good deeds for him by it, and he does not extend his hand to it but that Allah has written ten good deeds for him. So when he has approached it, Allah has forgiven him a sin by that, and when he has done ghusl, Allah has forgiven him by the measure of what has passed of water upon his hair. I said: By the number of hairs? He said: By the number of hairs.
Was this the belief of Ibn Abbas? Does a RUKHSA (like eating PORK!) make you earn rewards?! As you can see, in the Rafidi Deen, Mut’ah is one of the greatest form of worship and not just a Rukhsa (as Ibn ‘Abbas believed).
Lies upon the Messenger and Jibrail, stuff they never said, not even the likes who still believed in the permissibility of Mut’ah!!!
[ 26391 ] 4 ـ قال : وقال أبو جعفر ( عليه السلام ) : إن النبي ( صلى الله عليه وآله ) لما أسري به إلى السماء قال : لحقني جبرئيل ( عليه السلام ) فقال : يا محمد ( صلى الله عليه وآله ) ، إنّ الله تبارك وتعالى يقول : اني قد غفرت للمتمتعين من أمتك من النساء .
ورواه في ( المقنع ) أيضا مرسلا .
4 – And Abu Ja`far عليه السلام said: When the Prophet صلى الله عليه وآله did the night journey to Heaven, he said: Jibra’il عليه السلام reached me and said: O Muhammad صلى الله عليه وآله, Allah تبارك وتعالى says: I have forgiven the doers of mut`a of the women from your Umma.
Does the following sound like the Mut’ah that was once permissible and viewed as still valid by Ibn Abbas:
[ 26393 ] 6 ـ وفي ( الخصال ) : عن أبيه ، عن سعد ، عن حماد بن يعلى بن حماد ، عن أبيه ، عن حماد بن عيسى ، عن حريز بن عبدالله ، عن زرارة بن أعين ، عن أبي جعفر ( عليه السلام ) قال : لهو المؤمن في ثلاثة أشياء : التمتع بالنساء ومفاكهة الاخوان ، والصلاة بالليل .
6 – And in al-Khisal from his father from Sa`d from Hammad b. Ya`la b. Hammad from his father from Hammad b. `Isa from Hariz b. `Abdillah from Zurara b. A`yan from Abu Ja`far عليه السلام. He said: The amusement (lahw) of the believer is in three things: Mut`a with women and joking with brethren and salat at night.
The amusement! A Rukhsa is an amusement?! It gets worse:
[ 26362 ] 7 ـ وعن علي بن إبراهيم ، عن أبيه ، عن علي بن أسباط ، عن بعض أصحابنا ، عن محمد بن مسلم ، عن أبي جعفر ( عليه السلام ) ـ في حديث ـ قال : إن الله رأف بكم فجعل المتعة عوضا لكم من الاشربة .
7 – And from `Ali b. Ibrahim from his father from `Ali b. Asbat from one of our companions from Muhammad b. Muslim from Abu Ja`far عليه السلام in a hadith wherein he said: Allah has been merciful to you, and He made mut`a in recompense (or, in substitution) for you from drinks.
i.e. from forbidden drinks like wine. Mut’ah is the beer/wine of the Rafidis, how they they compare it to what Ibn ‘Abbas believed in?
Now check this out. Is eating PORK the best thing in Islam? Of course it is not, even though it is permissible under extreme situations. This was the belief of Ibn Abbas in regards to Mut’ah, yet the Rafidah have ascribed to their fallible Imams that Mut’ah is the BEST thing ever (it’s like saying PORK is the best thing!):
[ 26395 ] 8 ـ وقد تقدم في الحج حديث زرارة عن أبي عبدالله ( عليه السلام ) قال : المتعة والله أفضل وبها نزل الكتاب وجرت السنة.
8 – And there has preceded in (the book of) hajj the hadith of Zurara from Abu `Abdillah عليه السلام (wherein) he said: Mut`a, by Allah, is the best, and the Book was sent down with it and the Sunna brought it about.
It’s a SUNNAH according to them! According to Islam it’s Haram and the wrong opinion of Ibn ‘Abbas was that Mut’ah is like eating PORK i.e. it’s only allowed in extreme situations, yet look what Shi’ism teaches:
[ 26398 ] 11 ـ وبالاسناد عن ابن عيسى ، عن ابن الحجاج ، عن العلا ، عن محمد بن مسلم ، عن أبي عبدالله ( عليه السلام ) قال : قال لي : تمتعت ؟ قلت : لا ، قال : لا تخرج من الدنيا حتى تحيي السنة .
11 – And by the isnad from Ibn `Isa from Ibn al-Hajjaj from al-`Ala from Muhammad b. Muslim from Abu `Abdillah عليه السلام. He said: He said to me: Have you done mut`a? I said: No. He said: Do not leave the world until you have revived the Sunna.
Yes, it’s like saying: Do not leave the world until you have eaten pork!
Does the following sound like a Rukhsa to any sane person:
[ 26399 ] 12 ـ وبالاسناد عن أحمد بن محمد بن خالد ، عن سعد بن سعد ، عن إسماعيل الجعفي قال : قال أبو عبدالله ( عليه السلام ) : يا إسماعيل ، تمتعت العام ؟ قلت : نعم ، قال : لا أعني متعة الحج ، قلت : فما ؟ قال : متعة النساء ، قلت : في جارية بربرية ، قال : قد قيل يا إسماعيل تمتع بما وجدت ولو سندية .
12 – And by the isnad from Ahmad b. Muhammad b. Khalid from Sa`d b. Sa`d from Isma`il al-Ju`fi. He said: Abu `Abdillah عليه السلام said: O Isma`l, have you done mut`a this year? I said: Yes. He said: I do not mean the mut`a of hajj. I said: So what then? He said: The mut`a of women. I said: With a Berber slave girl. He said: It had been said, O Isma`il, do mut`a with what you find, even a Sindhi woman.
And it get’s worse, my Allah curse them for lying upon the Ahlul-Bayt:
[ 26402 ] 15 ـ وعن ابن عيسى ، عن محمد بن علي الهمداني ، عن رجل سمّاه ، عن أبي عبدالله ( عليه السلام ) قال : ما من رجل تمتّع ثمّ اغتسل إلاّ خلق الله من كل قطرة تقطر منه سبعين ملكا يستغفرون له إلى يوم القيامة ويلعنون متجنبها إلى أن تقوم الساعة .
15 – And from Ibn `Isa from Muhammad b. `Ali al-Hamdani from a man whom he named from Abu `Abdillah عليه السلام. He said: There is not a man who does mut`a then does ghusl but that Allah creates for every drop (of water) that drops from him seventy angels seeking forgiveness for him until the day of the resurrection and cursing the avoider of it (i.e. of mut`a) until the Hour rises.
Now is it clear that the Mut’ah of the Rafidah had nothing to do with what was once permissible and what Ibn ‘Abbas believed it to be!!!
By Ebn Hussein
Posted by 13S2010