Question # 375: Mutah Marriage – A Promiscuous Belief among Shias

Question # 375: assalamualaikum, first of all, i would like to thank you for responding to my question quickly. jazkallah khair. my question is regarding mutah marraiage. it is well known that it is prohibited from authentic narrations. but in shias, it is allowed form of marriage. i dont have any doubt that it is haraam. Can you please provide authentic narrations for me to prove my other shia friend that this is a form of prostitution.

bismi-llahi r-raḥmani r-raḥīm,

Assalamu ‘laikum warahmatullahi wabarakatuh,

All praise and thanks are due to Allah (سبحانه و تعالى), and peace and blessings be upon His Messenger (صلى الله عليه و سلم).

Dear questioner,

First of all, we implore Allah (سبحانه و تعالى) to help us serve His cause and render our work for His sake.

Shorter Answer: The Shi’ahs scholars define mut’ah as “a temporary marriage contracted for a fixed period in return for a compensation.” The belief in the sanctity of mut’ah is an integral part of their deviated faith. In contrast, the rest of the Muslim ummah considers mut’ah as little more than prostitution. The Shi’ahs claim that mut’ah was openly practiced during the Prophet’s lifetime and that it was only the second caliph, ‘Umar, who forcefully prohibited this practice. On the other hand, Sunnis do acknowledge that mut’ah was a loose sexual practice during the pre-Islamic days of ignorance. But being an old and established institution, the Prophet (صلى الله عليه و سلم) also allowed it temporarily, but only under strict, exceptional conditions – during the conquest of Khaybar and during the conquest of Makkah – fearing that those Muslims whose faith was not yet strong might commit adultery during jihad. However, there is a plethora of statements of the Prophet (صلى الله عليه و سلم) forbidding temporary marriage after those events. The scholars of Qur’an agree that Islam eradicated most social evils in a gradual way like gambling, drinking, and consumption of pork and so was the mut’ah relationship.

Shi’ahs use a verse from Soorah an-Nisa’a (4:24) in support of mut’ah but they have grossly misinterpreted the ayah and ignored the last part of it which clearly emphasizes the concept of chastity through legal marriage. Moreover, a careful examination of the term “istamta’a” used in this ayah and related words throughout other places in the Qur’an shows that there is no basis for their assumption.  In fact, mut’ah, is an open license for sexual pleasure with as many women as one can financially afford; requiring no witnesses and no obligation. The Muslim ummah unanimously upholds that mut’ah has been abrogated by all of the Qur’anic verses.

Sunnis acknowledge that ‘Umar again declared mut’ah to be illegal, after the initial prohibitions of the Prophet (صلى الله عليه و سلم). Had ‘Umar’s declaration been contrary to the Prophet’s practice, a number of respected family members and companions of Prophet (صلى الله عليه و سلم) would certainly have objected to it. Furthermore, his successors ‘Uthman and ‘Ali, should have reestablished the practice of mut’ah, had ‘Umar’s statement been contrary to the ruling of the Prophet (صلى الله عليه و سلم).

Citations from the most recognized sources of Shi’ahs (Tafseer al-Qummi, and the four basic source books of Shi’ah beliefs called “al-kutub al-arba’ah”: Tahdheeb al-Ahkam, Man La Yahdhuruhul-Faqeeh, Usul al-Kafi and Furu’ al-Kafi) have been presented in the longer version of the answer (red font) for one to discern whether mut’ah promotes chastity, as desired by Allah, or exactly the opposite as preached by Shi’ahs. Statements such as: If a man contracts mut’ah once in his lifetime, Allah will grant him Paradise; One who contracts mut’ah is saved from shirk; Allah has promised to forgive all of the sins of those women who practice mut’ah; the one who contracts it three times will be in Prophet’s companion in firdaws; One who engages in mut’ah will attains the status of al-Husayn, al-Hasan, Ali and the Prophet; The Qur’an was revealed to declare the sanctity of mut’ah; One who performs mut’ah with a believing woman is like the one who visits the Ka’bah seventy times; and many more, are inconceivable to the common mind.

Now it is left to the reader’s judgement to decide if the practice of mut’ah is in harmony with the teachings of the Qur’an and the sunnah of the Prophet (صلى الله عليه و سلم) or it promotes sheer promiscuity, and open doors to adultery, prostitution, lust, lewdness, and debauchery.

It must be noted that never did the Prophet (صلى الله عليه و سلم), ‘Ali, or Ja’far as-Sadiq declare the “sanctity and blessings” of mut’ah; in fact, the strayed Shi’ahs have forged and fabricated statements and attributed them to these magnanimous personalities. Lastly, we ask all Shi’ahs of rational mind to just think for a while allowing their wives, mothers, sisters and daughters to participate in the act of mut’ah and decide for themselves?

Long Answer: Mut’ah is an Arabic word which means “enjoyment” and to Shi’ahs has a deep religious connotation. The books of “hadith” and fiqh written by Shi’ahs scholars define mut’ah as “a temporary marriage contracted for a fixed period in return for a compensation.” The belief in the sanctity and merits of mut’ah is an integral part of Shi’ah faith. In contrast, the rest of the Muslim ummah considers mut’ah as little more than prostitution.

Shi’ahs justify their belief in mut’ah with the following verse from the Qur’an, and they claim that this verse was revealed specifically to declare the sanctity of mut’ah:

• “And [prohibited to you are all] married women except those your right hands possess. [This is] the decree of Allah upon you. And lawful to you are [all others] beyond these, [provided] that you seek them [in marriage] with [gifts from] your property, desiring chastity, not unlawful sexual intercourse. So, for whatever you enjoy [of marriage] from them, give them their due compensation as an obligation.” (Soorah an-Nisa’a, 4:24)

[The word ‘compensation’ appearing in the ayah, in fact, refers to the mahr, a specified gift to the bride required of the man upon marriage]

The Shi’ahs claim that mut’ah was openly practiced during the Prophet’s lifetime and that it was only the second caliph, ‘Umar, who forcefully prohibited this practice. They even go to the extent of saying: “The believer is perfect only when he has experienced mut’ah.” (Shorter Encyclopedia of Islam, p. 419)

Sunnis acknowledge that mut’ah was a ‘common practice during the pre-Islamic days of ignorance (jahiliyyah) in Arabia. It is stated in at-Tirmidhi’s book of hadith in the chapter on marriage that when a man would go to a strange village where he had no acquaintance, he would marry a woman for as long a period as he thought that he would stay there so that she could take care of him and his property. This practice continued during the early days of Islam until Allah revealed among verses describing the believers:

• “And they who guard their private parts except from their wives or those their right hands possess …” (Soorah al-Muminun, 23:5-6)

The Shorter Encyclopedia of Islam also states that mut’ah was a common practice among Arab travelers and goes back to the fourth century A.D. “When a stranger came to a village and had no place to stay, he would marry a woman for a short time so that she would be his partner in bed and take care of his property.” Caetani also stated that in the pagan period mut’ah was a form of religious prostitution that took place during the occasion of Hajj.”

Thus, mut’ah was a loose sexual practice during the pre-Islamic days of ignorance in Arabia. Being an old and established institution, it continued during the early days of Islam. [the Prophet (صلى الله عليه و سلم) also allowed it temporarily on two other occasions, but only under strict, exceptional conditions – during the conquest of Khaybar and during the conquest of

Makkah – fearing that those Muslims whose faith was not yet strong might commit adultery during jihad. Shi’ahs widely quote hadiths in relation to these events to support their continued belief in mut’ah. Sunnis accept these hadiths but add that this happened before all of the verses of the Qur’an were revealed and the religion completed.

Historians and commentators on the Qur’an and hadith agree that Islam eradicated most social evils in a gradual way. It is well known that’ practices like gambling, drinking, and consumption of pork and blood were common during the early days but were prohibited gradually. Likewise, mut’ah was first forbidden to those at Khaybar in the year 7 A.H. and then completely prohibited to all people upon the conquest of Makkah in 8 A.H.

Several hadiths of the Prophet (صلى الله عليه و سلم) regarding mut’ah are well documented, such as the following:

• ‘Ali reported: “On the day of the conquest of Khaybar the Prophet (صلى الله عليه و سلم) forbade mut’ah and [eating] the flesh of a donkey.” (Sahih Muslim, Sahih Bukhari, Musnad Ahmed, an-Nisai, Tirimdhi, and Ibn Majah)
• Narrated Salama Bin Al-Akwa: “In the year of Autas, Allah’s Messenger permitted a temporary marriage for three nights, but He prohibited it afterwards.” (Sahih Muslim)
• Narrated Rabi Bin Sabra on the authority of His father that Allah’s Messenger (صلى الله عليه و سلم) said: “I permitted you the temporary marriage of women, but (as of now) ALLAH is prohibiting you from engaging in it till the day of Resurrection. So, if anyone has a woman by temporary marriage, he should let her go; and do not take back any of your gifts from them”. (Sahih Muslim, Abu Dawood, an-Nisai, and Ibn Majah)
• Sabrah bin Ma’bad al-Juhani reported· ‘I went forth with the Prophet (صلى الله عليه و سلم) for the conquest of Makkah, and he allowed us mut’ah with women. But we had not even left the city [yet] when it was prohibited by the Messenger of Allah (صلى الله عليه و سلم).” (Sahih Muslim)
• According to Sufyan Althawry according to Isma’il Bin Umayya according to Alzahry according to Alhassan Bin Mohammad according to Ali who said to a man: “You are a straying person, the Messenger of Allah (صلى الله عليه و سلم) has forbidden temporary marriage and the meat of domestic camels on the day of Khaybar.” (Sahih Muslim and Bayhaqy)
• According to Abu Hurairah, the Messenger of Allah (صلى الله عليه و سلم) had forbidden or abolished temporary marriage, its marriage and its divorce, its waiting period, and its inheritance. (DarQutny, Ishaq Bin Rahwiya, and Ibn Habban)
• Abu Bakr Bin Hafs reported according to Ibn ‘Umar who said: “When Ali was given the Caliphate, he thanked Allah Most High and praised Him and said: ‘O people, the Messenger of Allah (صلى الله عليه و سلم) had permitted temporary marriage three times then forbade it. I swear by Allah, ready to fulfil my oath, that if I find any person who engages in temporary marriage without having ratified this with a proper marriage, I will have him lashed 100 stripes unless he can bring two witnesses to prove that the Messenger (صلى الله عليه و سلم) had permitted it after forbidding it.’ ” (Ibn Majah)
• Imam Muslim has narrated that according to Mohammad Bin ‘Abdullah Bin Numayr who said: “My father had narrated to us according to ‘Ubaidullah according to Ibn shahab according to Alhassan and ‘Abdullah the sons of Mohammad Bin ‘Ali according to their father according to ‘Ali that he heard Ibn ‘Abbas being lenient towards temporary marriage, so he said, ‘wait Ibn ‘Abbas, the Messenger of Allah (صلى الله عليه و سلم) had forbidden it on the day of Khaybar when he also prohibited the meat of domestic camels.'”
• According to al-Bayhaqi, Ja’far as-Sadiq, the sixth Shi’ah imam, regarded mut’ah as fornication. (Fath ul-Bari) And ‘Ali is reported by ad-Darqutni to have said that mut’ah was abrogated when the Qur’anic verses about marriage, divorce, ‘iddah, and inheritance were revealed. Additionally, there are four hadiths quoted in Sahih al-Bukhari the title “The Prophet Finally Forbade Mut’ah.” Three of these relate to the incidents of mut’ah during the ‘early period of Islam. In the fourth hadith ‘Ali said to Ibn ‘Abbas that the Prophet (صلى الله عليه و سلم) forbade mut’ah and the meat of domesticated donkeys on the day of Khaybar. And in Sahih Muslim a group of traditions which go back to Sabrah bin Ma’bad substantiate that the Prophet (صلى الله عليه و سلم) permitted mut’ah in the year of the conquest of Makkah. Sabrah went with a companion to a woman, and each offered her a cloak in exchange for mut’ah. She chose the younger person with a shabbier cloak (i.e., Sabrah) and slept with him for three nights. Thereafter, Sabrah related, the Prophet (صلى الله عليه و سلم) forbade it forever.

A Shi’ah might object to the aforementioned information because it is from Sunni sources. The fact is, however, that the Qur’an itself negates the Shi’ah concept of mut’ah. First, the verse Shi’ahs present in support of mut’ah should be examined. The last part of the verse reads:

• ”And lawful to you are [all others} beyond these, [provided] that you seek them [in marriage] with [gifts from} your property, desiring chastity, not unlawful sexual intercourse. So, for whatever you enjoy [of marriage] from them, give them their due compensation as an obligation.” (Soorah an-Nisa’a, 4:24)

This verse clearly emphasizes the concept of chastity through legal marriage. Mut’ah, on the other hand, is an open license for sexual pleasure with as many women as one can financially afford. The women who engage in mut’ah are hired women; thus, it can be performed with any woman irrespective of her age, character, conduct or religion. It requires no witnesses, nor is there any obligation on the man’s part to provide food and shelter for the woman, not to speak of a child born of the relationship. The only precondition is that the woman agrees to the price and the length of the mut’ah and that the man pays her the compensation when he has relations with her. One can discern for himself whether such a practice would promote chastity or lead to sheer promiscuity.

Two terms in the verse under discussion are used by Shi’ah commentators to support the permissibility of mut’ah. The first word is “ujur” (pl. of ajr), which means “compensation”; the second is “istamta’tum” which can be translated as “what you have enjoyed.” 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, while Sunnis uphold that it refers to the mahr (a bridal gift given by the husband to the wife in a legal marriage). Similarly, Shi’ahs explain the term “istamta’tum” as the physical act of consummation. However, this is invalidated by the use of the same word in other Qur’anic verses:

• “They had enjoyment [fastamta’u] of their portion [of worldly life], and you have had enjoyment [fastamta’tum] of yours as those before you enjoyed [istamta’a] theirs.” (Soorah at-Tawbah, 9:69)
• “Their mends among men will say, ‘Our Lord, we enjoyed [astamta’a] each other but have reached our term.” (Soorah al-Anam, 6:128)
• ”And on the Day that the disbelievers will be placed before fire, [it will be said to them], ‘You used up your good things in the life of this world and enjoyed [wastamta’tum] them.’” (Soorah al-Ahqaf, 46:20)

The aforementioned Qur’anic verses contain different forms of this same word. Yet, none of them gives a hint of the meaning interpreted by the Shi’ahs. In fact, Shi’ahs do not relate any of these verses to their concept of mut’ah.

Other verses of the Qur’an contain derivatives of the root (م   ت  ع) which comprises the word “mut’ah” (literally, “enjoyment”), such as “tamatta’a” (“to enjoy”) and “matta’a” (“to give enjoyment”). For example:

• ”So, have you considered if We gave them enjoyment [matta’nahum] for years and then there came to them that which they were promised? They would not be availed by that which they were given to enjoy [yumatta’un].” (Soorah ash-Shu’ara’, 26:205-207)
• “We grant them enjoyment [numatti’uhum] for a little; then We will force them to a harsh punishment.” (Soorah Luqman, 31:24)

Any claim that this word, designating enjoyment or provision in a general sense, carries a specific connotation in connection with marriage can easily be refuted by presenting other verses which not only deal with the subject in question but contain the same derivatives. These are as follows:

• “There is no blame upon you if you have divorced women whom you have not touched [i.e., the marriage has not been consummated] or specified for them an obligation [i.e., mahr]. But give them [a gift of] compensation [matti’uhunna]. The wealthy has his capability and the poor has his capability – a provision [mata’an] according to what is acceptable, an obligation upon the righteous.” (Soorah al-Baqarah, 2:236)
• “O Prophet, say to your wives, If you desire the life of this world and its glitter, then come, I will provide for you [umatti ‘kunna] and set you free in a handsome manner.” (Soorah al-Ahzab, 33:28)
• “O you who have believed, when you marry believing women and then divorce them before you have touched them, no period of waiting have you to count in respect to them. So, give them provision [matti’uhunna] and set them free in a handsome manner.” (Soorah al-Ahzab, 33:49)

Thus, a careful examination of the term “istamta’a” and related words throughout the Qur’an shows that there is no basis for an assumption that in verse 4:24 there is a reference to temporary marriage. This is further clarified by the verse which follows it, one which the Shi’ahs have chosen to ignore:

• “So, marry them with the permission of their people and give. them their due compensation according to what is reasonable.” (Soorah an-Nisa’a, 4:25)

Despite the fact that this verse deals with marriage to slaves, the reference is obviously to a regular legal marriage since permission is not necessary in mut’ah. While Shi’ahs prefer their own interpretation of a single verse over all evidence to the contrary, the Muslim ummah unanimously upholds that mut’ah has been abrogated by all of the Qur’anic verses that speak about marriage, divorce, inheritance, dower, the guardian’s permission, the ‘iddah of divorced and widowed women, etc.

Additionally, the following verse describing the believers leaves no doubt that mut’ah is unlawful to them:

• “… And they who guard their private parts except front their wives or those their right hands possess …” (Soorah al-Muminun, 23:5-6)

Explaining these words, Ibn ‘Abbas said, “All other ways of sexual contact except these two are forbidden.” (Tafseer related by at-Tirmidhi)

As mentioned earlier, Shi’ahs claim that it was ‘Umar who forbade the practice of mut’ah and that mut’ah was practiced openly during the lifetimes of the Prophet (صلى الله عليه و سلم) and Abu Bakr. Sunnis acknowledge that ‘Umar again [after the initial prohibitions of the Prophet (صلى الله عليه و سلم)] declared mut’ah to be illegal, but they add that he did not initiate the ruling himself. ‘Umar was elected caliph just two and a half years after the Prophet’s death. Around him were the respected family members and companions of the Prophet (صلى الله عليه و سلم). Had ‘Umar’s declaration been contrary to the Prophet’s practice, a number of those noble people would certainly have objected to it. Yet, nowhere in Islamic history is recorded a single protest against his announcement. Furthermore, since ‘Umar was later succeeded by ‘Uthman and then by ‘Ali, had ‘Umar’s statement been contrary to the ruling of the Prophet (صلى الله عليه و سلم), at least one of them should have reestablished the practice of mut’ah. Again, there are no records of such a revision. Oddly enough, in the voluminous book, Nahj al-Balaghah (said to be a collection of ‘Ali’s sermons and other sayings wherein he presented various aspects of lslam and the Muslim state), not a single word in favor of mut’ah was mentioned. Had ‘Umar been wrong, nothing would have prevented ‘Ali from condemning it. The fact is that from the time of the Prophet’s death there has been a consensus within the Muslim ummah about the illegality of mut’ah.

Some people were apparently unaware of its prohibition and may have contracted it after the Prophet’s death. Consequently, when ‘Umar knew of it, he made a further public declaration against mut’ah and enforced the ruling in his capacity as caliph and head of the Islamic state.

THE CONCEPT OF MUT’AH AS EXPLAINED BY SHI’AH SOURCES

The following citations from the most recognized sources of Shi’ah beliefs and practices elaborate on the concept of mut’ah. They need to be presented that one may determine whether mut’ah promotes chastity, as desired by Almighty Allah, or exactly the opposite.

Women Eligible for Mut’ah

• “Mut’ah is allowed with all types of women. She may be a virgin, married, widowed or may belong to any sect, group or religion. She may be a Christian, Jew or Muslim. However, mut’ah with a Majusi [Magian] woman is permissible only when one is helpless.” (Tahdheeb al-Ahkam, p. 188)
• Zararah said: “I asked the imam [i.e., Ja’far as-Sadiq] with how many different girls one can contract mut’ah. He. answered, ‘With as many as one likes. These women are like hired girls.’” (Furu’ al-Kafi, vol. 2, p. 191)
• “If one desires, he may have mut’ah with one thousand women since these are like hired women.” (Tahdheeb al-Ahkam, p. 188)
• “The narrator asked Imam Ja’far as-Sadiq, ‘In al-Kufah there is a woman known for her dubious character. Can I engage in mut’ah with her?’ The imam said, ‘Yes, you may engage in mut’ah with her.” (Furu’ al-Kafi, vol. 2, p. 249)
• “Aban bin Tughlaq related that he said to Imam Ja’far as-Sadiq, ‘Often during my travels I come across a very beautiful woman and am not sure if she has a husband or if she is an adulteress or if she is one of dubious character.’ The imam responded, ‘Why should you worry about all of these things? Your duty is to believe what she says. If she says that she has no husband, then you should engage in mut’ah with her.’” (Furu’ al-Kafi, vol. 2, p. 196; Tahdheeb al-Ahkam, p. 187)
• “Jameel bin ad-Dan said that he asked Imam Ja’far as-Sadiq if mut’ah was permissible with a virgin girl. The imam said, ‘There is no harm in it if the girl is not too young. However, all of the collectors of hadith agree that a nine year-old girl is not considered too young.’” (Furu’ al-Kafi, vol. 2, p. 196)

Contracting Mut’ah

• “When Hisham Salim asked how one should contract mut’ah, Imam Ja’far as-Sadiq answered that one should say, ‘I am marrying you for this period of time for this amount [of money]. When the prescribed period is over, there will be annulment and no ‘iddah after that.”’ (Tahdheeb al-Ahkam, p. 183)
• “The narrator asked Imam al-Baqir about the women of mut’ah. The imam said, ‘She is not among those four [classified as wives] because she neither needs a divorce nor is entitled to any inheritance. She is like a hired woman!”’ (Tahdheeb al-Ahkam, p. 188; Man La Yahdhuruhul-Faqeeh, p. 139; Usul al-Kafi, vol. 2, p. 191)
• “There is no need for witnesses or any open declaration in mut’ah.” (Tahdheeb al-Ahkam, p. 189)
• “One may have sexual relations with the woman contracted for mut’ah any number of times he desires.” (Furu’ al-Kafi, vol. 2, p. 195)

The Price of Mut’ah

• “The narrator asked Imam Ja’far as-Sadiq, ‘What should be the minimum compensation for mut’ah?’ The imam said, ‘Anything that the two parties agree upon.’” (Tahdheeb al-Ahkam, p. 189)
• “Mut’ah is a marriage that may last for a very short time. It needs no witnesses, and it has no period of ‘iddah. The minimum compensation that could be paid to the woman for sexual relations is one dirham.” (Tahdheeb al-Ahkam, p. 189; Man La Yahdhuruhul-Faqeeh, vol. 3, p. 149; Usul al-Kafi, vol. 2, p. 194)

The Merits of Mut’ah

• “No one can close the door of blessings which Allah opens for His servants. Imam Ja’far as-Sadiq said, ‘Mut’ah is one of the blessings of Allah.”’ (Tafseer al-Qummi, p. 308)
• “If a man contracts mut’ah once in his lifetime, Allah will grant him Paradise.” (Minhaj as-Sadiqeen, p. 356)
• “One who contracts mut’ah is saved from shirk [the greatest sin of ascribing partners to Allah].” (Minhaj as-Sadiqeen, p. 357)
• “It is narrated by Imam al-Baqir that the Prophet (صلى الله عليه و سلم) said: ‘When I was being taken to Heaven during the Mi’raj (ascension), Jibreel met me and told me, “0 Muhammad, Allah has promised to forgive all of the sins of those women who practice mut’ah.”’“ (Man La Yahdhuruhul-Faqeeh p. 150)
• “Imam Ja’far as-Sadiq narrated from the Prophet (صلى الله عليه و سلم) that one third of the body is saved from the Hellfire if one contracts mut’ah once. Two thirds of the body is saved if one contracts mut’ah twice, and the whole body is saved from Hell if one contracts mut’ah three times.” (Minhaj as-Sadiqeen, p. 354)
• “The Prophet (صلى الله عليه و سلم) said: ‘The man who contracts mut’ah once will be saved from the Hellfire. One who contracts it twice will be in the company of virtuous men [in Paradise]. And the one who contracts it three times will be my companion in firdaws [the highest level of Paradise].’” (Minhaj as-Sadiqeen, p. 356)
• “One who engages in mut’ah once attains the status of lmam al-Husayn. One who engages in it twice becomes equal in status to Imam al-Hasan. The one who performs it three times reaches the position of lmam ‘Ali And he who practices it four times acquires the level and position [equal to that] of the Prophet (صلى الله عليه و سلم).” (Minhaj as-Sadiqeen, vol. 1, p. 356)
• “It is narrated that once the Prophet (صلى الله عليه و سلم) was sitting among his companions and the discussion came to the topic of mut’ah. The Prophet (صلى الله عليه و سلم) said, ‘Do you know what is the reward of mut’ah?’ The companions answered, ‘No.’ The Prophet (صلى الله عليه و سلم) then said, ‘Jibreel just came to me and said, “O Muhammad, Allah sends His blessings to you and commands you to ·instruct your ummah to engage in the practice of mut’ah since this is the practice of [Allah’s] virtuous servants.”’“ (Minhaj as-Sadiqeen, p. 356)
• “Abu Salim bin ‘Uqbah said that he asked Imam Ja’far as-Sadiq if there was reward in agreeing to mut’ah. The imam said, ‘Yes, if it is practiced for seeking the pleasure of Allah and to oppose those who deny the sanctity of mut’ah. Thus, when a person engages in mut’ah, all of his private talking to the woman is recorded as merits. When he extends his arms towards the woman, this is also written as a merit. When he engages in the sexual act with the woman, Allah forgives all of his sins. When the two take a bath, Allah showers His blessings upon them and forgives their sins equal to the amount of hair [on their bodies].’ The narrator inquired in surprise, ‘Equal to the amount of hair on their bodies?’ The imam replied, ‘Yes, for every one single hair [wet by the water]. But their reward is reduced by the amount of hair that may not be wet.’” (Minhaj as-Sadiqeen, p. 354; Man La Yahdhuruhul-Faqeeh p. 150)
• “’Ali asked the Prophet (صلى الله عليه و سلم), ‘What is the reward of the person who participates in the virtuous deed of arranging the mutual meetings of a man and woman?’ The Prophet (صلى الله عليه و سلم) said, ‘He will receive the same reward as the two who engage in mut’ah.’” (Minhaj as-Sadiqeen, p. 356)

Denial of Mut’ah

• “One who does not believe that we [i.e., the Shi’ah imams] will reappear and rule [the world in the future] and one who does not believe in the sanctity of mut’ah is not from among us.” (Minhaj as-Sadiqeen, p. 356)
• “The Prophet (صلى الله عليه و سلم) said: ‘The men and women who die without performing mut’ah even once in their lives will appear on the Day of Judgement with their ears and nose cut and [their faces] deformed.”’ (Minhaj as-Sadiqeen, p. 356)

Reward for Women Who Return Their Payment

• “For the woman who donates back her compensation to the person who contracted mut’ah with her and for the woman who foregoes her dowry, Allah will reward her with 40,000 cities of light and 70,000 dresses of Yelvet and silk brocade… And Allah will reward her with 70,000 more dresses from Heaven for each quarter of a dirham she donates back… And for each quarter of a dirham Allah will also assign 1,000 angels who will continue writing merits in her account until the Day of Judgement.” (Tafseer al-Qummi, p. 357)

Shi’ahs claim that it was Allah and His Prophet (صلى الله عليه و سلم) who made mut’ah a blessing for the Muslim ummah. The following citations attributed to Imam Abu ‘Abdullah Ja’far as-Sadiq illustrate:

• “The Qur’an was revealed to declare the sanctity of mut’ah. The Prophet (صلى الله عليه و سلم) also practiced mut’ah.” (Furu’ al-Kafi, vol. 2, p. 23)
• “Allah has prohibited all intoxicating drinks for the Shi’ahs, but instead He has granted them mut’ah.” (Man La Yahdhuruhul-Faqeeh, vol. 2, p. 151)
• “The Qur’an was revealed to justify mut’ah, and people practiced it in accordance with the sunnah of the Prophet (صلى الله عليه و سلم).” (Furu’ al-Kafi, vol. 2, p. 120)

Two important points should be recalled concerning the aforementioned quotations. The alleged sayings of the Shi’ah imams are classified by them as “hadiths.” Technically, Shi’ahs make no distinction between the sayings of the Prophet (صلى الله عليه و سلم) and those of their imams, which serve as the foundation of the Shi’ah faith and practice.

The preceding citations are from authentic and recognized Shi’ah sources. Tafseer al-Qummi and Tafseer Minhaj as-Sadiqeen are two of the earliest original Shi’ah commentaries on the Qur’an. Additionally, Usul al-Kafi and Furu’ al-Kafi are the most fundamental sources of Shi’ah narrations. The earlier editions of both “Kafis” had an inscription on the title page, reading: “According to Imam al Mahdi, this book is kafi [sufficient] for our Shi’ahs.” The other two books quoted from are Tahdheeb al-Ahkam and Man La Yahdhuruhul-Faqeeh. These, along with Usul al-Kafi and Furu’ al-Kafi, are classified among the four basic source books of Shi’ah beliefs called “al-kutub al-arba’ah” and are regarded as the most reliable sources· of Shi’ah fiqh.

One could perhaps assume that these sources are obsolete and that contemporary Shi’ah scholars do not propagate such beliefs about mut’ah. In order to dispel such misconceptions, presented below are two citations from the work of Mulla Baqir al-Majlisi, whom Ayatullah Khomeini considered to be an authority on Shi’ah doctrine. It should be recalled that al-Majlisi, who died just over 300 years ago, is one of the most respected Shi’ah scholars. He wrote approximately sixty voluminous books. In several of his own writings Khomeini has referred to al-Majlisi’s works. As a matter of fact, Khomeini recommended in his Kashfal-Asrar that Shi’ahs read al-Majlisi’s books, one of which deals exclusively with the merits of mut’ah. It has been translated into Urdu by a contemporary Shi’ah scholar named Syed Mohammad Jafar Qudsi under the title Ijala Hasna. The following quotations are from this source:

• “The Prophet (صلى الله عليه و سلم) said, ‘One who performs mut’ah with a believing woman is like the one who visits the House of God [i.e., the Ka’bah] seventy times.” (Ijala Hasna, p. 16)
• “[For the] one who excels in this virtuous deed [of mut’ah], Allah will raise his levels [of faith and piety] … [On the Day of Judgement] he will pass on the bridge over Hell with the speed of light… Seventy rows of angels will accompany him …, and he will enter Paradise without giving the account [of his life]. 0 ‘Ali, one who helps a fellow Muslim brother [to contract mut’ah] will also receive these blessings and rewards.” (Ijala Hasna, p. 17)
• In conclusion is a quotation from Ayatullah Khomeini: “It is permissible to engage in mut’ah with a fornicator woman but with a disliking in [one’s] heart, especially if she is a well-known and professional fornicator. When a person contracts mut’ah with her, he should advise her to quit the profession of fornication.” (Khomeini, A.R., Tahreer al- Waseelah)
• “Temporary marriage can be for one day, a night, and even just a few hours!… Temporary marriage can be performed with harlots and prostitutes” (Khomeini, A.R., Tahreer al- Waseelah)

In other words, a man should first have his sexual gratification with a prostitute and then advise her to quit her profession.

(Note: It must be noted that all the above narrations attributed to the Prophet (صلى الله عليه و سلم) are forged and fabricated and thus must not be misconstrued as being an authentic hadith from the sunnah)

Now it is left to the reader’s judgement to decide if the practice of mut’ah is in harmony with the teachings of the Qur’an and the sunnah of the Prophet (صلى الله عليه و سلم). Would such a practice establish a society based upon piety, righteousness and chastity, or rather would it open doors to lust lewdness, and debauchery? The aforementioned citations are diametrically opposed to the Sunni position, based upon the Qur’an and authentic prophetic hadith, in which mut’ah has been totally forbidden and thus regarded as adultery and prostitution.

For the benefit of a casual reader who could possibly have been misled by the citations given in earlier sections, it must be reiterated that never did the Prophet (صلى الله عليه و سلم), ‘Ali, or Ja’far as-Sadiq declare the “sanctity and blessings” of mut’ah. The fact is that none of the books of authentic hadith document any of these statements; instead, in order to justify mut’ah, Shi’ahs have wrongfully attributed these statements to noble people and in so doing have injured the reputations of those magnanimous personalities.

Unfortunately, very few people realize the significant differences between Sunni and Shi’ah beliefs. Most Shi’ah writings and preachings revolve around the emotional issues of love for the Prophet’s family members, the virtues of Ali, the martyrdom of al-Husayn, etc. A number of people are attracted to Shi’ism because of the sensitivity and emotional nature of these issues. They do not realize that Shi’ahs have grossly misrepresented the Qur’an, as well as distorted and forged hadiths. The concocted belief in the sanctity and merits of mut’ah is a classic example of such distortion. Islamic history has shown that wherever Shi’ahs have gained political power, legislation in favor of mut’ah was enforced -even at the cost of human life. During the reign of Akbar (the great Mogul emperor) in India, the chief justice, Qadhi Ya’qub Manikpuri, was sentenced to death for his verdict that mut’ah was not permissible in Islam. (Roodh-e-Kausar by Shaikh Muhammad Ikram)

Many people who came from the Indo-Pakistan subcontinent testified to the fact that a number of Sunni heads of state in the yet undivided India embraced Shi’ism only to indulge their lust, justifying it through the doctrine of mut’ah. And when prostitution was legalized by the British in India, a great many prostitutes came initially from among the Shi’ahs, perhaps practicing it as a virtuous deed.

One might wonder how this “religious obligation” might be organized under a Shi’ah system. Would the state or community issue religious licenses to a few virtuous women to take up the profession of mut’ah on a full-time basis or would devout Shi’ahs allow their wives, mothers, sisters and daughters to participate in the virtues of mut’ah in their free time? Indeed, not one of the Shi’ah books of “hadith” or fiqh has presented an answer.

May Allah forgive us for quoting derogatory statements (from the Shi’ahs’ books) about the Prophet (صلى الله عليه و سلم) in order to preserve the objectivity of the argument.

(Most part of the above answer is based on the book ‘Sunni and Shiah – Perspective on Islam’ by Dr. Ahmad Abdullah Salamah)

Allahu A’lam (Allah (سبحانه و تعالى) knows best) and all Perfections belong to Allah, and all mistakes belong to me alone. May Allah (سبحانه و تعالى) forgive me, Ameen.

Wassalaam