This is an explicit statement from him that his omission to...

This is an explicit statement from him that his omission to say “I heard” from ‘Aṭa does not mean that he has done tadlis from him. However, is this restricted to his statement “ ‘Aṭa said” or is there no difference between it and if he said “from ‘Aṭa” as in this hadith and others? What is apparent to me is the second. Thus, based upon this, all reports of Ibn Jurayj from ‘Aṭa are considered as what he heard explicitly, except that whose tadlis is clear.

And Allah knows best.[^4] Therefore, there is no tadlis in the report of ‘Abd al-Razzaq, and it has a perfectly sahih chain – from Safwan b. Yala from Ya’la; from Ibn ‘Abbas; and from Jabir b. ‘Abd Allah. Al-Hafiẓ has explicitly declared the ‘Abd al-Razzaq – Ibn Jurayj – ‘Aṭa – Safwan b. Ya’la – Ya’la sanad to be sahih . Of course, both Ibn ‘Abbas and Jabir were Sahabis. Therefore, the ‘Abd al-Razzaq – Ibn Jurayj – ‘Aṭa – Ibn ‘Abbas and ‘Abd al-Razzaq – Ibn Jurayj – ‘Aṭa – Jabir b.

‘Abd Allah chains are sahih as well. That riwayah establishes that: i. Mut’ah was a “permission” from Allah. This means that the Muslims were forbidden from practising it until He permitted them. This apparently defeats the theory that it was initially allowed and then disallowed. Rather, it was originally haram , and then was permitted by our Lord out of His Mercy to us. ii. Allah revealed a verse in Surah al-Nisa to authorize the practice of mut’ah .

‘Aṭa recited that ayah , and we will have more to say about it later in this book. iii. Mu’awiyah practised mut’ah during his caliphate, long after the death of the Prophet, Abu Bakr, ‘Umar, ‘Uthman and ‘Ali, ‘alaihi al-salam . His action was supported by both Ibn ‘Abbas and Jabir b. ‘Abd Allah al-Ansari, raḍiyallahu ‘anhuma . iv. Both Ibn ‘Abbas and Jabir said “yes” to mut’ah , thereby allowing it and declaring it halal . v. Jabir b.

‘Abd Allah asserted that mut’ah was allowed by the Prophet till his death, and was also allowed by Abu Bakr till his death. He further claimed that even ‘Umar too allowed it for most of his caliphate, but later banned it at the tail end of his rule. vi. Ibn ‘Abbas proclaimed that mut’ah was a “mercy” from Allah specially for the Ummah of Muhammad. Whosoever knows how mut’ah truly works can easily confirm this. vii.

Ibn ‘Abbas also declared that if ‘Umar had not banned mut’ah , none would have needed to commit zina except the wretched ones. He is right about this too. viii.