Quranic evidences for the legitimacy of Mut’ah. The first set of evidences for the permissibility of Mut’ah lie in the Holy Qur’an itself. It is commonplace that, when arguing with the enemies of the Ahl al- Bayt (as), any and all Sunni narrations that support the stance of the Prophet (s) and his family are dismissed as being “weak” (da’eef), even when the book is found in one of the allegedly sahih collections (such as that of Bukhari or Muslim). No reason is ever given for why the hadeeth is weak; rather, the claim serves as a failsafe when the Ahl al- Bayt (as)’s enemies are backed into a corner by their own hadeeth literature. As such, we will first deal with the text of the Holy Qur’an itself, and discover how the Qur’an legitimises Mut’ah, and how the vast majority of Sunni scholars have accepted this. The Verse of Mut’ah (4: 2. The most important verse of the Holy Qur’an which establishes the legitimacy of Mut’ah is verse 2. Surat an- Nisa, known to all hadeeth commentators (Sunni and Shi’a) as “the verse of Mut’ah.” This verse provides a clear and unshakeable permission for the practice of temporary marriage. In the same way that Islam has established principles to protect human beings, via rules and regulations, it has at the same time provided for legitimate means by which man can enjoy himself, and Mut’ah is one of these ways. The Shari’ah prohibits fornication, but at the same time allows the practise of Mut’ah. This site is dedicated to help build awareness on the subject of jinn and the harms of the evil eye and black magic according to the Quran and Sunnah. To help provide. Islamic Articles, Unicode, PDF, Scanned books for free download. Chapter Four: Qur’anic evidences for the legitimacy of Mut’ah. The first set of evidences for the permissibility of Mut’ah lie in the Holy Qur’an itself. If anyone is unaware of this blessing from Allah (swt), then let us set out the evidences from the Holy Qur’an: [Forbidden to you] are married woman, except what your right hand possesses. This Allah has written for you, and all other women besides these are permitted to you, so that you may seek them out with your wealth, seeking chastity and not fornication. ![]() So when you have contracted temporary marriage [istimt'atum] with them, then give them their words. There is no sin on you for whatever you agree to after this. Indeed, Allah is Knowing, Wise. ![]() Al- Qur’an, Surah An- Nisa, Ayah 2. Allah (swt) has used the word istimta’tum, which is the verbal form of the word Mut’ah. While the word has many other numerous meanings (as will be discussed below), we see that in the same way that the terms Zakat, Saum, and hajj carry a specific Islamic definition, so does the word istimta’. The specific, Islamic meaning which the word refers to is the performance of a temporary marriage, and nobody has denied this. Four main evidences that prove that verse 4: 2. Mutah. We initially submitted Sunni materials that prove that amongst the numerous Qur’anic verses, there exists a specific one regarding Mutah, namely the 2. Surah Nisa. In that verse Allah (swt) has used the Arabic word istimta’tum, which is the verbal form of the word Mut’ah. Many Nawasib try their best to prove that istimta’tum does not in any way refer to Nikah al- Mutah, but all such Nasibi attempts fall flat since there are three key pieces of evidence that negate the Nasibi notion. ![]() First evidence- The fact that authentic Sunni books are replete with traditions informing us of episodes wherein the Sahabah performed temporary marriage (Mutah) and many of these traditions contain the same Arabic word istimta. Let us cite two such examples, first from Sahih Muslim, the second most authentic Sunni Hadith book.حدثني الربيع بن سبرة الجهني، أن أباه، حدثه أنه، كان مع رسول الله صلى الله عليه وسلم فقال ” يا أيها الناس إني قد كنت أذنت لكم في الاستمتاع من النساء“Sabra al- Juhanni reported on the authority of his father that while he was with Allah’s Messenger (may peace be upon hm) he said: 0 people, I had permitted you to contract temporary marriage with women…”Sahih Muslim Book 0. Number 3. 25. 5We read the following episode in Muwatta by Imam Malik: ۔۔۔ عمر بن الخطاب فقالت ان ربيعة بن امية استمتع بامراة فحملت منه ۔۔۔Yahya related to me from Malik from Ibn Shihab from Urwa ibn az- Zubayr that Khawla ibn Hakim came to Umar ibn al- Khattab and said, ”Rabia ibn Umayya made a temporary marriage with a woman and she…”Muwatta Imam Malik, Book 2. Number 2. 8. 1. 8. Second evidence – The fact that all Sunni commentators have recorded arguments regarding the permissibility or impermissibility of Mutah and have recorded the practices and views of the Sahaba, Tabaeen and Ulema regarding Mutah under the commentary of no other verse but 4: 2. For those Nawasib who advance the notion that this verse does not deal with Mutah, we would like to ask them: “Did the Sunni commentators of the Quran including the Nasibi’s favourite Ibn Kathir, along with Imam Tabari, Qurtubi etc have no understanding as to what they were doing when they were advancing their arguments about Mutah under the commentary of 4: 2. Third evidence - The fact that many of the prominent Sahaba and Tabayeen that present day Nawasib adhere to would read the cited verse with some extra words, making it crystal clear that the verse referred to temporary marriage. They would recite the verse in this manner: “And those of whom ye seek content (by marrying them) for a specified period…”The recitation of the words ‘for a specified period’ by the Sahaba and Taba’een proves this to be the verse dealing with Mutah in which the period of marriage is specified. Fourth evidence – The fact that the leading Sahaba, Tabayeen and scholars clearly stated that verse 4: 2. We read the testimony of the great jurist, Mujahid who stated: “This (verse) revealed for Mut’ah marriage” Famed Sunni commentator of Holy Quran namely Maqatil bin Sulaiman himself would read the verse in this manner: ‘Then as to those whom you profit by for a specified period” making it clear that according to him this verse refers to temporary marriage. We will inshallah expand on second and third evidences later in this chapter. Nasibi arguments about verse 4: 2. Mut’ah. Nonetheless, the Wahabi Dr Salamah has published a critique of the Islamic belief that this verse deals with Mut’ah. This article has been trumpeted as being one of the best critiques of the Shi’a belief in Mut’ah, though what it only demonstrates is the author’s utter disbelief in the Islamic revelation. The article revolves around a crass critique of Mut’ah, arguing that it is a form of fornication which violates Islamic norms of chastity. Rather than reading like the reasoned work of an Islamic scholar, it reads more like the tired moralism of Orientalists who attack Islam for having a positive attitude towards sex. The question of whether or not Mut’ah constitutes any type of moral outrage, or whether or not it will lead to the sexual corruption of society, will be dealt with in a later chapter. Here, however, we will deal with his argument that Mut’ah is a type of fornication (zina). To claim that Mut’ah is fornication is to claim that it is a haram sexual act. This is all the word fornication means: sexual relations that are not permitted by Allah (swt), the Lawgiver. If Allah (swt) permits a type of sexual practice, then it by definition ceases to be fornication. If one accepts that Allah (swt) has permitted a certain type of sexual practice, and yet continues to argue that such a practice is immoral and evil, then such a person has ascribed a direct insult against his Creator, Allah (swt). Before anybody can begin to say that Mut’ah is evil or an act of impiety, one must first ask if Allah (swt) has forbidden it. To do otherwise would be to merely be follow one’s own whims and desires and introducing an impermissible innovation (bid’a) into Islamic law. The Wahabi author Dr. Salamah makes a critique of the above quoted verses where the verbal form of the word Mut’ah is used, in which he makes several key errors: Two terms in the verse under discussion are used by Shi’ah commentators to allow Mut’ah. The first word is “ujur” (pi. So the end of the verse could be translated: “But give them their compensation for what you have enjoyed of them [in keeping with your promise].” Shi’ah commentators claim that “ajr” refers to the price of Mut’ah agreed upon by the two parties. On the contrary, Sunnis state that it refers to the mahr (bridal money given by the husband to the wife). Similarly, Shi’as explain the term “istamta’tum” as the physical act of consummation. The author is clearly ignorant of Shi’ism and the Shia Tafsir. He writes that the word ujur, which the author translates as “compensation,” is understood as the “price” which a man pays to a temporary wife. He then argues that Sunnis say it refers to the mahr, the dowry.
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