The Reality of Mut‘ah, Clarification of the Statement of ʿUmar (RA), and a Scholarly Review of the Shia Objection
Compiled by: Tauheed.com
الحمد للہ وحدہ، والصلاۃ والسلام علی من لا نبی بعدہ، اما بعد:
◈ Introduction
In Islamic history, the issue of Mut‘ah (temporary marriage) is often surrounded by controversy. Shia scholars commonly present the argument that Mut‘ah was permissible during the time of the Prophet ﷺ and that ʿUmar (RA) later prohibited it through his own ijtihād (independent reasoning). This article presents a scholarly and researched response to that claim. It will establish that ʿUmar ibn al-Khaṭṭāb (RA) merely enforced an existing Prophetic command and did not issue any new ruling. Additionally, the correct understanding of his statement regarding Mut‘ah al-Ḥajj (combining ʿUmrah and Ḥajj) will also be discussed.
➊ Initial Ruling on Mut‘ah and its Gradual Abrogation
✔ 1. Initial Permissibility of Mut‘ah
In the early period of Islam, when the Shariah was being introduced gradually, Mut‘ah was permitted in exceptional circumstances—particularly during expeditions and in times of hardship when Muslims were far from their families. Society was still undergoing initial training and moral development. Due to such conditions, some narrations indicate that temporary marriage was initially allowed.
✔ 2. The Ruling of Prohibition in Multiple Authentic Hadiths
As Islamic law reached completion, this temporary concession was permanently abrogated. Authentic narrations clearly establish that the Prophet ﷺ explicitly forbade Mut‘ah during his final years. Some of these important Hadiths include:
- Ḥadīth of ʿAlī (RA) – Regarding the prohibition of Mut‘ah and donkey meat:
❝On the Day of Khaybar, the Prophet ﷺ prohibited the consumption of domestic donkey meat and Mut‘ah.❞
➤ Ṣaḥīḥ al-Bukhārī (Ḥadīth 5115), Ṣaḥīḥ Muslim (Ḥadīth 1407) - Ḥadīth of Salamah ibn al-Akwaʿ (RA):
❝The Prophet ﷺ permitted Mut‘ah during the campaign of Awtās (Ḥunayn) but soon after prohibited it permanently.❞
➤ Ṣaḥīḥ Muslim (Ḥadīth 1405) - Ḥadīth of Jābir (RA):
❝We practiced Mut‘ah during the lifetime of the Prophet ﷺ and the caliphate of Abū Bakr (RA) in exchange for some food or dates. Then ʿUmar (RA), due to an incident involving ʿAmr ibn Ḥurayth, prohibited it.❞
➤ Ṣaḥīḥ Muslim (Ḥadīth 1405)
These Hadiths prove that although Mut‘ah was allowed in the early days, it was gradually restricted, and eventually declared ḥarām (forbidden) by the Prophet ﷺ. Any instances of Mut‘ah during the era of ʿUmar (RA) were likely due to the fact that some individuals were unaware of the final Prophetic ruling. Once ʿUmar (RA) was informed, he enforced that prohibition strictly. This is the context of his stance on the matter.
➋ Reality of ʿUmar’s Statement on Mut‘ah
✔ 1. Historical Narration – “Two Mut‘ahs…”
In certain reports, ʿUmar (RA) is narrated to have said:
❝There were two Mut‘ahs during the time of the Messenger of Allah ﷺ, but I prohibit them.❞
Shia scholars often cite this narration to claim that ʿUmar (RA) himself admitted to prohibiting something that was allowed during the time of the Prophet ﷺ. However, the consensus among scholars is that ʿUmar (RA) did not issue a new ruling through ijtihād, but rather reiterated and enforced the existing Prophetic prohibition, especially upon those unaware of it.
- Imām Nawawī (RA) wrote in his commentary on Ṣaḥīḥ Muslim:
❝This ḥadīth should be understood to mean that those companions who practiced Mut‘ah during the time of Abū Bakr (RA) and the early part of ʿUmar’s (RA) caliphate were simply unaware of its abrogation. When ʿUmar (RA) learned of this, he implemented the already established Prophetic ruling.❞
➤ Sharḥ Nawawī ʿalā Ṣaḥīḥ Muslim, Vol. 9, p. 179
- Ḥāfiẓ Ibn Ḥajar al-ʿAsqalānī (RA) states:
❝The strictness of ʿUmar (RA) was not based on his own ijtihād but rather on obedience to the clear command of the Prophet ﷺ.❞
➤ Fatḥ al-Bārī, Vol. 9, Book of Nikāḥ
➌ Clarification of Mut‘ah al-Ḥajj
Another statement attributed to ʿUmar (RA) involves the word Mut‘ah, referring to Ḥajj al-Tamattuʿ—combining ʿUmrah and Ḥajj in one journey. This form of Ḥajj is permissible and validated in the Qur'an. Occasionally, ʿUmar (RA) advised people to perform them separately so that each ritual would be observed with due attention and respect.
There is no indication that ʿUmar (RA) declared Ḥajj al-Tamattuʿ unlawful. In fact, he himself is reported to have said to companions that they have found the Sunnah of their Prophet ﷺ.
- ʿAbdullāh ibn ʿUmar (RA) explained when asked:
❝My father did not dislike Tamattuʿ (Ḥajj), rather he offered logistical advice to separate the two rituals for specific reasons.❞
Moreover, ʿUmar (RA) said:
❝If I were to perform Ḥajj, I would surely perform Tamattuʿ.❞
➤ Sunan al-Athram; also referenced by major Hadith commentators
Therefore, when the Shia cite the "two Mut‘ahs", they misunderstand:
① Mut‘ah al-Nisā’ (temporary marriage), which was prohibited by the Prophet ﷺ himself, and
② Mut‘ah al-Ḥajj, which ʿUmar (RA) never prohibited, only suggested an alternative method in specific circumstances.
➍ Refutation of the Shia Objection and Scholarly Summary
- The sequence of Hadiths confirms that the initial permissibility of Mut‘ah was later abrogated.
- It was a revoked ruling, no longer applicable once the final ruling was revealed.
- ʿUmar (RA) simply enforced the final Prophetic command—those who had practiced it were unaware of the final prohibition.
- Major scholars such as Imām Nawawī, Ḥāfiẓ Ibn Ḥajar, Qāḍī ʿIyāḍ, and others unanimously affirm that the prohibition was not an innovation of ʿUmar (RA).
- The four Sunni madhāhib and the majority of companions and successors (tābiʿīn) are agreed on the prohibition of Mut‘ah.
- The Shia position that it is sunnah is completely contrary to Qur'an, Hadith, and the understanding of the Ṣaḥābah.
Conclusion
The Shia claim that ʿUmar (RA) personally forbade Mut‘ah is baseless and contrary to reality. In truth, Mut‘ah was permitted temporarily in the early days of Islam due to specific needs, but was made permanently forbidden by the Prophet ﷺ. ʿUmar (RA) only reinforced this ruling. Thus, presenting it as a Sunnah or accusing ʿUmar (RA) of innovation is false both historically and theologically.
May Allah grant us the ability to understand and act upon the truth. Āmīn.
وَاللّٰهُ أَعْلَمُ بِالصَّوَابِ
