Ibn Baṭṭal said...

Ibn Baṭṭal said: The people of Makkah and Yemen narrated that Ibn ‘Abbas permitted mut’ah , and it is (also) narrated concerning him with ḍa’if chains that he withdrew . That he permitted mut’ah (till death) is more authentically transmitted, and it is the madhhab of the Shi’ah.[^3] Ibn ‘Abbas apparently permitted mut’ah till his last breath on the earth. Athar Two Imam al-Jasas (d.

370 H) submits: ومما يدل على رجوعه عن إباحتها ما روى عبد الله بن وهب قال: أخبرني عمرو بن الحارث أن بكير بن الأشج حدثه: أن أبا إسحاق مولى بني هاشم حدثه: أن رجلا سأل ابن عباس فقال: كنت في سفر ومعي جارية لي ولي أصحاب فأحللت جاريتي لأصحابي يستمتعون منها؟ فقال: ذاك السفاح، فهذا أيضا يدل على رجوعه. From what proves his withdrawal from its permissibility is what ‘Abd Allah b. Wahb narrated: ‘Amr b. al-Harith – Bukayr b.

al-Ashja – Abu Ishaq, freed slave of Banu Hashim : A man asked Ibn ‘Abbas, and said, “I am on a journey, and there is with me a slave-girl belonging to me, and I have companions. So, do I make my slave-girl available to my companions so that they do mut’ah with her?” He said, “That is fornication.” And this too proves his withdrawal.[^4] Al-Jasas’ conclusion from this athar reveals his deep ignorance about mut’ah .

Temporary marriage can be done only with a single man at a time; and after its conclusion, if there was intercourse, the woman observes her obligatory ‘iddah period. What Abu Ishaq was asking about was more like sex slavery or an orgy: the slave girl would be available to his companions generally, and whichever of them wanted sex would just go to her anytime he wanted. What then about the compulsion of ‘iddah which the woman must fulfil after each mut’ah ? Anyway, the riwayah is ḍa’if .

This is what al-Hafiẓ (d. 852 H) states about its main narrator: أبو إسحاق الدوسي مولى بني هاشم مقبول Abu Ishaq al-Dawsi, freed slave of Banu Hashim: Maqbul .[^5] Uncorroborated reports of maqbul narrators are ḍa’if ; as al-Hafiẓ confirms: " مقبول " حيث يتابع، وإلا فلين الحديث Maqbul (accepted) where he is seconded (i.e. from the same Shaykh). Otherwise, he is weak in hadith .[^6] Of course, this one by Abu Ishaq has no corroboration. As such, it is ḍa’if . Athar Three Imam ‘Abd al-Razzaq (d.