Was Mu'tah practiced in the time of Rasoolallah (saww)?

Question

'Urwa b. Zabair reported that 'Abdullah b. Zubair (Allah be pleased with him) stood up (and delivered an address) in Mecca saying: Allah has made blind the hearts of some people as He has deprived them of eyesight that they give religious verdict in favour of temporary marriage, while he was alluding to a person (Ibn 'Abbas). Ibn Abbas called him and said: You are an uncouth person, devoid of sense. By my life, Mut'a was practiced during the lifetime of the leader of the pious (he meant Allah's Messenger, may peace be upon him), and Ibn Zubair said to him: just do it yourselves, and by Allah, if you do that I will stone you with your stones.

Sahih Muslim, Book 008, Number 32

Answer 1

Give me some time to finish the work I have now, I'll come back and expose your lies soon.

And please don't think that I'm not going to look these references up. I already know where you pasted them from. Laugh it up while you can, don't think you're falsehood will not be exposed.

EDIT:

1) The Hadeeth reported in the Book of Nikaah of Saheeh Muslim in the chapter:

نكاح المتعة وبيان أنه أبيح ثم نسخ ثم أبيح ثم نسخ

((Mut'ah marriage and clarification that it was permissible then abrogated then permissible then abrogated))

This is the entire Hadeeth which you did not post in Arabic:

و حدثني ‏ ‏حرملة بن يحيى ‏ ‏أخبرنا ‏ ‏ابن وهب ‏ ‏أخبرني ‏ ‏يونس ‏ ‏قال ‏ ‏ابن شهاب ‏ ‏أخبرني ‏ ‏ عروة بن الزبير  ÃƒÂ¢Ã‚€Â

أن ‏ ‏عبد الله بن الزبير ‏ ‏قام ‏ ‏بمكة ‏ ‏فقال ‏ ‏إن ناسا أعمى الله قلوبهم كما أعمى أبصارهم يفتون ‏ ‏بالمتعة ‏ ‏يعرض برجل فناداه فقال إنك لجلف جاف فلعمري لقد كانت ‏ ‏المتعة ‏ ‏تفعل على عهد إمام المتقين ‏ ‏يريد رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏فقال له ‏ ‏ابن الزبير ‏ ‏فجرب بنفسك فوالله لئن فعلتها لأرجمنك بأحجارك ‏ ‏قال ‏ ‏ابن شهاب ‏ ‏فأخبرني ‏ ‏خالد بن المهاجر بن سيف الله ‏ ‏أنه بينا هو جالس عند ‏ ‏رجل ‏ ‏جاءه رجل فاستفتاه في ‏ ‏المتعة ‏ ‏فأمره بها فقال له ‏ ‏ابن أبي عمرة الأنصاري ‏ ‏مهلا قال ما هي والله لقد فعلت في عهد إمام المتقين قال ‏ ‏ابن أبي عمرة ‏ ‏إنها كانت رخصة في أول الإسلام لمن اضطر إليها كالميتة والدم ولحم الخنزير ثم أحكم الله الدين ونهى عنها ‏

قال ‏ ‏ابن شهاب ‏ ‏وأخبرني ‏ ‏ربيع بن سبرة الجهني ‏ ‏أن ‏ ‏أباه ‏ ‏قال ‏ ‏قد كنت ‏ ‏استمتعت ‏ ‏في عهد رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏امرأة من ‏ ‏بني عامر ‏ ‏ببردين أحمرين ثم ‏ ‏نهانا رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏عن ‏ ‏المتعة ‏ ‏قال ‏ ‏ابن شهاب ‏ ‏وسمعت ‏ ‏ربيع بن سبرة ‏ ‏يحدث ذلك ‏ ‏عمر بن عبد العزيز ‏ ‏وأنا جالس

Here's the Hadeeth from 'Alee radhiallaahu anhu in the same chapter prohibiting Mut'ah:

أنه سمع ‏ ‏علي بن أبي طالب ‏ ‏يقول ‏ ‏لابن عباس ‏ ‏نهى رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏عن ‏ ‏متعة النساء ‏ ‏يوم ‏ ‏خيبر ‏ ‏وعن أكل لحوم الحمر الإنسية ‏

The prohibition had not reached Ibn 'Abbaas radhiallaahu anhu until it was made known to him the statements of the Prophet salallaahu aalihi wa salam as is found in this Hadeeth:

أنه سمع ‏ ‏ابن عباس ‏ ‏يلين في ‏ ‏متعة النساء ‏ ‏فقال مهلا يا ‏ ‏ابن عباس ‏ ‏فإن رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏نهى عنها يوم ‏ ‏خيبر ‏ ‏وعن لحوم الحمر الإنسية

And here's the proof in another Hadeeth in Muslim that the final position was prohibition:

أن رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏نهى عن ‏ ‏المتعة ‏ ‏وقال ألا إنها حرام من يومكم هذا إلى يوم القيامة ومن كان أعطى شيئا فلا يأخذه ‏

Ok that's just pertaining to the Hadeeth you posted, I have more to say about it but I just wanted to expose your half quoting and your playing around with Ahaadeeth.

Next on the list: Tafseer Durre Manthur

The Narrations you are speaking of are disconnected. It's not Marfoo'. Amazing how you Rawaafidh try hide that information from the Muslims. Yes I did read where you pasted this from and they claimed all the narrators are Thiqqah however they named the narrators they saw without mentioning the disconnection in the chain.

Imaam an-Nawawee reported in his Sharh of Saheeh Muslim that al Qaadhee 'Iyyaad reported Ijmaa' on the prohibition of Mut'ah:

ووقع الإجماع بعد ذلك على تحريمها من جميع العلماء إلا الروافض

Those narrations of 'Alee radhiallaahu saying it's permissible are da'eef. The chains of narration are disconnected!

This statement:

We read in Zaad al Maad

والصحيح : أن المتعة إنما حرمت عام الفتح

Refutes you because it still shows that Mut'ah is prohibited. And it's in line with this statement in Saheeh Muslim:

نكاح المتعة وبيان أنه أبيح ثم نسخ ثم أبيح ثم نسخ

Likewise the rest of what you said about Khaybar, because the final prohibition was at الفتح.

Copy pasting Shee'ah are quite amusing. There is a LOT more to say on the topic but I really can't waste my time refuting all your claims that you yourself don't understand, but you just copy paste it, so how can i tell you "read the next page" when you dont have the book to even discuss it.

Answer 2

The Hadith forbidding Mutah are considered Mutawattir, meaning that they have been transmitted so many times and by so many people that there is no doubt as to their authenticity. We are but a few of the many Hadith in which the Prophet (صلّى الله عليه وآله وسلّم) banned Mutah:

The Prophet (صلّى الله عليه وآله وسلّم) said:

    ÃƒÂ¢Ã‚€ÂœO people, I had permitted you Mutah before, [but now] whoever of you has any part in it currently must part with her, and do not take back anything which you may have given them, as Allah Exalted and Majestic has forbidden it until the day of resurrection.” [Muslim, Abu Dawood, Ibn Majah, Nasa`i, and Darimi]

Ali (رضّى الله عنه) said:

    ÃƒÂ¢Ã‚€ÂœThe Messenger of Allah had forbidden Mutah on the day of Khaybar and had forbidden the eating of the meat of domestic camels.” [Bukhari, Muslim, Tirmizy, Ibn Majah, Nasa`i, Tahawy, Shafi’i, Bayhaqy, and Hazimy]

Ali (رضّى الله عنه) said to a man who was engaging in Mutah:

    ÃƒÂ¢Ã‚€ÂœYou are a straying person, the Messenger of Allah has forbidden temporary marriage and the meat of domestic camels on the day of Khaybar.” [Muslim and Bayhaqy]

A man called Rabee’ Bin Sabra said to Umar bin Abdul Aziz:

    ÃƒÂ¢Ã‚€ÂœI testify that according to my father that it happened that the Messenger of Allah had forbidden it [Mutah] on the farewell pilgrimage.” [Abu Dawood and Imam Ahmad]

According to Abu Huraira:

    The Messenger of Allah had forbidden or abolished temporary marriage, its marriage and its divorce, its waiting period, and its inheritance. [DarQutny, Ishaq Bin Rahwiya, and Ibn Habban]

When Ali (رضّى الله عنه) was given the Caliphate, he thanked Allah Most High and praised Him and said:

    ÃƒÂ¢Ã‚€ÂœO people, the Messenger of Allah had permitted Mutah 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 had permitted it after forbidding it.” [Ibn Majah]

The Shia will produce obscure sources to “prove” their claim that it was Umar (رضّى الله عنه) who forbade Mutah, and not the Prophet (صلّى الله عليه وآله وسلّم). As is typical with the Shia, such obscure sources suddenly become the “authoratative Sunni book”–despite the fact that these are obscure and unreliable sources, and oftentimes these are books written by Shia scholars and have absolutely nothing to do with the Ahlus Sunnah wal Jama’ah.

It is possible that the disagreement surrounding temporary marriage–both back then after the Prophet’s death (صلّى الله عليه وآله وسلّم) and now with our debates with the Shia–revolves around people confusing two homonyms in the Arabic language. “Mutah” is used in two ways:

    1) Mutah Al-Nisa: temporary marriage with women

    2) Mutah Al-Hajj: A type of religious pilgramage in which one performs a modified version of Umrah and Hajj. The more common name for this type of pilgramage is tamattu’ (and hence the confusion).

Mutah Al-Nisa translates to “pleasure of the women” and this needs no explanation. As for Mutah Al-Hajj, this refers to the pleasure of this modified form of pilgramage. In Mutah Al-Hajj, the Prophet (صلّى الله عليه وآله وسلّم) allowed relaxation of the Ihram and other duties, thereby making the pilgramage more enjoyable and pleasurable to the believer. It is for this reason that it is referred to as Mutah Al-Hajj.

Many of the Hadith that the Shia bring up that use the word “Mutah” are actually referring to Mutah Al-Hajj, and have nothing to do with Mutah Al-Nisa. Thus, a Sunni follower should not be caught off-guard when the Shia propagandists take Hadith out of context, pretending it refers to Mutah Al-Nisa when it really refers to Mutah Al-Hajj. In any case, there are an overwhelming number of Hadith which forbid Mutah Al-Nisa, and the lone opinion of a Sahabah cannot possibly change this opinion. And even this lone opinion stated that Mutah is Makrouh (highly detestable) and only permissible in dire situations of need, unlike the Shia opinion which is that Mutah is Mustahabb (highly recommended) at all times.

We wonder why the Shia even try to justify Mutah by showing that it is even allowed in Sunni Hadith? How does this in any way change the situation? Temporary marriage is immoral. If the Sunnis also believe in Mutah, then it simply means that the Sunnis are immoral too. It does not absolve the Shia from the immoral nature of his own religion which allows Mutah. We hope that the Shia can understand this: proving the Ahlus Sunnah incorrect does not automatically prove the Shia correct. If we agree with the fallacious argument that Sunni Islam also allows Mutah, then we are simply agreeing that both Sunni and Shia religions are immoral. Generally speaking, in the adult world, proving someone else wrong does not prove oneself correct. For example, if the Shia said that 2 plus 2 equals 8, the Shia would not prove themselves correct by showing that the Sunnis were wrong by claiming that 2 plus 2 equals 30.

Furthermore, at most the Shia would be able to say that the Sunni Hadith allows for Mutah only in dire situations of need and that it is Makrouh (highly detestable). (To say even this is a stretch from the truth, since the Ahlus Sunnah forbids Mutah in all circumstances.) On the contrary, the Shia Fiqh encourages Mutah and believes it to be Mutahabb (highly recommended), promising sins to be forgiven to the one who practices it and other such things. Thus, no matter what, the Shia propagandist must explain why his Shia Imams would glorify this hideous institution to the point that they claim that the Prophet (صلّى الله عليه وآله وسلّم) said:

    ÃƒÂ¢Ã‚€ÂœThe man who contracts Mutah 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 the highest level of Paradise.” (Al-Kafi)

And there are many more Shia Hadith in this regards. It should be noted that there is a world of difference between accepting Mutah as a dire necessity on the one hand and on the other saying that it is a great deed of piety. At the most the Shia could claim that the Sunnis allow Mutah but consider it Makrouh (highly detestable) whereas the Shia believe it to be Mustahabb (highly recommended). Thereby, proving Mutah from Sunni sources does not absolve the Shia from explaining the moral lapse in the Shia Imams who would declare such an act to be highly recommended.

The fact of the matter is that the Ahlus Sunnah considers Mutah to be Haram (forbidden), and believes this prohibition to be from the Prophet (صلّى الله عليه وآله وسلّم). It is upto the Shia follower to slander the Prophet (صلّى الله عليه وآله وسلّم) by saying that he would allow such a practise to continue. As for the Shia trying to prove that Mutah is Halal even in Sunni Fiqh, we could just as easily prohibit Mutah in the Shia Fiqh by playing around with their Hadith; if one tries hard enough, it is possible to declare anything Halal or Haram with enough word games and singular Hadith out of context. The bottom line, however, is that the Ahlus Sunnah forbids Mutah and the Shia allow it. Now it is upto the Shia to deal with the reprocussions of this, and so they should not be surprised when we question the moral nature of the institution they believe in.

The position of the Ahlus Sunnah on the illegality of Mutah is very clear and definitive: nonetheless, we will be forced to endure the broken record players that incessantly repeat that the Prophet (صلّى الله عليه وآله وسلّم) encouraged Mutah. No matter how many times the Shia claim this, it simply is not true. The fact of the matter is that this argument by the Shia is simply a smoke-screen to hide their guilt over the abundance of their Imam’s sayings which advocate prostitution.

Answer 3

He allowed it,but forbid it later..

Answer 4

Everything was perfected for you by Allah SWT and Muhammed SAW made all things transparent to you a very, very long time ago.  Al hamdoullah

Answer 5

No, Mutaa is haram

Answer 6

how about prostitution?