If it meant permanent marriage, there would be a need for analogy { qarinah }.

If it meant permanent marriage, there would be a need for analogy { qarinah }. Second: The word “ ujurahunna ” which means “their dowries” is a clear proof that it is about mut‘ah because in the case of permanent marriage, such words as “ mahr ” or “ sadaq ” is used. Third: The Shi‘ah and Sunni exegetes { mufassirun } are of the opinion that the said verse is about mut‘ah .

Jalal ad-Din as-Suyuti, in his exegesis { tafsir }, Ad-Durr al-Manthur , narrates on the authority of Ibn Jarir and Saddi that the abovementioned verse is pertaining to mut‘ah .[^2] Also, Abu Ja‘far Muhammad ibn Jarir at-Tabari, in his exegesis, narrates on the authority of Saddi, Mujahid and Ibn al-‘Abbas, that this verse is related to temporary marriage.[^3] Fourth: The compilers of Sahih , Musnad and Jami‘ books of hadith have also accepted this fact.

For example, Muslim ibn al-Hajjaj in his Sahih narrates on the authority of Jabir ibn ‘Abd Allah and Salmah ibn Aku‘ that they have said: "خرج علينا منادي رسول الله رسول أنّ فقال الله قد أذن لكم أن تستمعوا يعني متعة النساء." “The harbinger of the Messenger of Allah came to us and said: The Messenger of Allah has granted you permission to have “ istimta‘ ”; that is, temporary marriage.”[^4] The traditions in Sahih and Musnad books are too many to be mentioned in this (concise) book.

Therefore, Muslim scholars and exegetes agree on the idea that mut‘ah was decreed in the early period of Islam and in the lifetime of the Holy Prophet (S).[^5] The question which is worth considering here is: Has the purport of the verse on mut‘ah been abrogated { mansukh }? Perhaps, those who have doubt about the principle of legitimacy of mut‘ah in the lifetime of the Messenger of Allah are very few. This indicates this law has not been abrogated.

The traditions and history of Islam is replete with evidence that till the caliphate of the second caliph this law had been prevalent among Muslims but the second caliph prohibited it out of expediency. In his Sahih , Muslim ibn al-Hajjaj narrates that Ibn al-‘Abbas and Ibn az-Zubayr opposed the prohibition of mut‘ah on women and mut‘ah on Hajj .

Jabir ibn ‘Abd Allah said: "فعلنا هما مع رسول الله ثم نهانا عنهما عُمر فلم نعد لهما." “In the lifetime of the Messenger of Allah, we used to perform both the two ( mut‘ah s).