الجمعة، 27 فبراير 2026
Mut‘ah Marriage Is Prohibited Until the Day of Resurrection
Mut‘ah Marriage Is Prohibited Until the Day of ResurrectionDo you know that mut‘ah marriage, which is promoted by the Shi‘a (Rafidhah), is in fact a marriage that has been forbidden until the Day of Resurrection?
Nikah mut‘ah is still widespread today and is practiced by the Rafidhah (i.e., the Shi‘ah). Likewise, some Arab, Iranian tourists deliberately come to Bogor, ID during the holiday season and engage in contract marriages for a period of ten days, one month, or two months. How does Islam view contract marriage
Let us study this issue from the book Bulugh al-Maram by Ibn Hajar al-‘Asqalani.
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From Salamah bin al-Akwa‘ radhiyallāhu ‘anhu, he said:“The Messenger of Allah ṣallallāhu ‘alayhi wa sallam once granted permission for mut‘ah marriage for three days during the year of Awṭās (the year of the conquest of Makkah), then he prohibited it.”
(Narrated by Muslim) [Muslim, no. 1405]
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From ‘Ali radhiyallāhu ‘anhu, he said:“The Messenger of Allah ṣallallāhu ‘alayhi wa sallam prohibited mut‘ah marriage during the Battle of Khaybar.”
(Muttafaqun ‘alayh) [Bukhari nos. 5115, 5523 and Muslim no. 1407]
Additional narrations in other manuscripts:
From ‘Ali radhiyallāhu ‘anhu:
The Messenger of Allah ṣallallāhu ‘alayhi wa sallam prohibited mut‘ah marriage with women and prohibited eating domesticated donkeys during the Battle of Khaybar.
(Narrated by the seven scholars except Abu Dawud)
From Rabi‘ bin Saburah, from his father, that the Messenger of Allah ṣallallāhu ‘alayhi wa sallam said:
“I had previously permitted you to contract mut‘ah marriage with women, but indeed Allah has forbidden it until the Day of Resurrection. So whoever still has a wife from a mut‘ah marriage, let him release her and do not take back anything that you have given her.”
(Narrated by Muslim, Abu Dawud, an-Nasa’i, Ibn Majah, Ahmad, and Ibn Hibban)
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Explanation of the Hadith
The word rakhkhaṣa means “to grant permission.”
Mentioned in the hadith is the year of the Battle of Awṭās. Awṭās is the name of a valley in the land of Hawazin, part of the Ta’if region near Hunayn. The Battle of Awṭās occurred after the Conquest of Makkah, specifically in Shawwal of the eighth year after Hijrah. Meanwhile, the Conquest of Makkah itself took place in Ramadan of the eighth year after Hijrah.
The Battle of Khaybar occurred in Muharram of the seventh year after Hijrah, as stated by al-Hafizh Ibn Hajar from Ibn Ishaq. Ibn al-Qayyim also stated that this is the opinion of the majority of scholars.
Linguistically, mut‘ah means obtaining benefit and pleasure. What is meant here is marrying a woman for a specified period with a specified payment. When the contract period ends, separation occurs without divorce. It is called mut‘ah because the woman gains pleasure from the wealth given by the man, while the man gains benefit by fulfilling his desire, without the intention of having children or achieving other objectives of marriage.
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Benefits Derived from the Hadith
First: Mut‘ah marriage is ruled as haram, and its contract is invalid (fasid), because the Messenger of Allah ṣallallāhu ‘alayhi wa sallam has prohibited it. An absolute prohibition necessitates that it is forbidden and invalid. Second: The wisdom behind the prohibition of mut‘ah marriage:1. Among the objectives of marriage is unity and preparing a righteous generation. This is not found at all in mut‘ah marriage, as its sole purpose is merely to fulfill desire.
2. Mut‘ah marriage resembles ijarah (leasing or contracting), since it is limited to a specified time. It is essentially a contract for intimate relations for a set period. Even laypeople view such a contract as prostitution, which is clearly forbidden. In reality, mut‘ah marriage is renting private parts like rented property, which can transfer from one person to another.
3. In mut‘ah marriage, lineage of children may become mixed.
4. The prohibition of mut‘ah marriage falls under the principle of sadd adh-dhara’i (blocking the means), to prevent greater corruption and to prevent fornication, as mentioned by Ibn al-Qayyim.
Third: The permissibility of mut‘ah marriage has been abrogated (mansukh). Mut‘ah marriage is prohibited until the Day of Resurrection.
Fourth: The Rafidhah (Shi‘a) claim that mut‘ah marriage is lawful is refuted by the hadith of ‘Ali himself, whom they glorify excessively. As for the opinion attributed to Ibn ‘Abbas radhiyallāhu ‘anhumā, it was only considered permissible in a state of necessity, similar to eating carrion. It can also be understood from reports that when Ibn ‘Abbas saw people being careless with his fatwa, he retracted it.
Although Ibn ‘Abd al-Barr considered the report about Ibn ‘Abbas retracting his view to be weak, once the hadiths prohibiting mut‘ah marriage are clear, there is no room to rely on anyone’s opinion.
Fifth: The scholars unanimously agree that mut‘ah marriage is forbidden. They only differed regarding the time when it was prohibited. In the hadith of ‘Ali, it is stated that mut‘ah marriage was prohibited during the Battle of Khaybar (7 H). In the hadith of Salamah bin al-Akwa‘, it was prohibited during the year of the Battle of Awṭās, namely Shawwal of 8 H. There are two responses to this:
1. The difference regarding the timing of its prohibition does not affect the agreed ruling that mut‘ah marriage is forbidden.
2. There is no significant contradiction between the hadith of Salamah and the hadith of Saburah. The narrator generalized the year of the Conquest of Makkah as the year of the Battle of Awṭās because both occurred in the same year. The Conquest of Makkah occurred in Ramadan of 8 H, while the Battle of Awṭās occurred in Shawwal of 8 H. What is meant is that the temporary allowance occurred in the year of Awṭās, not during the battle itself.
As for the hadith of ‘Ali bin Abi Talib stating that mut‘ah marriage was prohibited during the Battle of Khaybar (7 H), while the hadith of Saburah indicates that it was prohibited during the year of the Conquest of Makkah (8 H), reconciliation can be made in two ways:
1. It was prohibited during the Battle of Khaybar (7 H), then permitted again during the year of Awṭās (8 H) due to necessity, and then prohibited permanently thereafter. Thus, the prohibition occurred twice. This is the view of Imam an-Nawawi in Sharh Sahih Muslim and Shaykh ash-Shinqiti in Adhwa’ al-Bayan.
2. The prohibition occurred during the year of the Conquest of Makkah (8 H), and before that it was still permissible, and it is considered that no prohibition occurred during the Battle of Khaybar (7 H).
Third: Nikah Mut‘ah (Contract Marriage)Nikah mut‘ah is also known as temporary marriage (nikah muaqqot) or terminated marriage (nikah munqothi’*). This form of marriage is when a man marries a woman for a specified period—such as ten days, one month, or longer—by providing a certain payment or compensation.
Nikah mut‘ah was initially ruled permissible in the early period of Islam, then it was abrogated (naskh). This marriage is haram until the Day of Judgment. This is the position held by the jumhur (majority) of the Companions, the Tabi‘in, and the scholars of the madhhabs.
(Shahih Fiqh Sunnah, 2:99)
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From Sabrah al-Juhani radiyallahu ‘anhu, he said:
أَمَرَنَا رَسُولُ اللَّهِ -صلى الله عليه وسلم- بِالْمُتْعَةِ عَامَ الْفَتْحِ حِينَ دَخَلْنَا مَكَّةَ ثُمَّ لَمْ نَخْرُجْ مِنْهَا حَتَّى نَهَانَا عَنْهَا.
“The Messenger of Allah ﷺ commanded us to practice nikah mut‘ah during the year of the Conquest when we entered Makkah. Then, before we left Makkah, he forbade us from it.”
(HR. Muslim no. 1406)
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In another narration from Sabrah, he said that he participated in a battle alongside the Messenger of Allah ﷺ during the conquest of Makkah. He said:
“We stayed there for fifteen days (approximately thirty nights or days). At first, the Messenger of Allah ﷺ permitted us to practice nikah mut‘ah with women. … Then I entered into a nikah mut‘ah (with a young woman). Before I left Makkah, the Messenger of Allah ﷺ declared nikah mut‘ah forbidden.”
(HR. Muslim no. 1406)
In another narration from Sabrah, he said that he participated in battle with the Messenger of Allah ﷺ during the conquest of Makkah. He said:
“We stayed there for fifteen days (approximately thirty nights or thirty days). Initially, the Messenger of Allah ﷺ permitted us to practice nikah mut‘ah with women. … Then I entered into nikah mut‘ah (with a young woman). Before I left Makkah, the Messenger of Allah ﷺ declared nikah mut‘ah forbidden.”
(HR. Muslim no. 1406)
In another wording it is mentioned:
“The women were with us for three days, then the Messenger of Allah ﷺ commanded us to separate from them.”
(HR. Muslim no. 1406)
In another narration from Sabrah al-Juhani, the Messenger of Allah ﷺ said:
“O people, I had previously permitted you to engage in nikah mut‘ah with women. Now Allah has forbidden it until the Day of Resurrection.”
(HR. Muslim no. 1406)
The narrations above indicate that nikah mut‘ah or contract marriage is a fasid (invalid) marriage, and therefore the couple must be separated. This is exactly as the Prophet ﷺ commanded separation in the hadith of Sabrah mentioned above.
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Marriage With the Intention of DivorceWhat if there is no condition stated in the contract, but only an intention—namely, that the man intends to divorce the woman once he returns to his homeland? This differs from nikah mut‘ah in its original form. In this second case, the marriage is conducted with the intention of divorce, and the wife is initially unaware of this intention.
According to the majority of scholars, if a person marries without stipulating any condition, but internally intends to divorce at a certain time, the marriage remains valid. The reason is that such an intention may or may not actually occur.
However, other scholars consider this second form to still fall under nikah mut‘ah, such as the opinion of Al-Awza‘i and Shaykh Muhammad ibn Salih al-‘Uthaymin.
(Shahih Fiqh Sunnah, 2:101)
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Statement of Shaykh al-Islam Ibn Taymiyyah
“If the marriage is conditioned to last for a specific period, then this is nikah mut‘ah, whose prohibition is agreed upon by the four Imams and others. As for when the husband merely intends a time limit but does not disclose it to the woman, then this matter is disputed. Abu Hanifah and al-Shafi‘i allow it, while Malik, Ahmad, and others dislike or prohibit it.”
(Majmu‘ al-Fatawa, 32:107–108)
Quoted from Imam al-Nawawi…
Al-Qadhi Husayn said: “The scholars unanimously agree that whoever marries without stipulating a time limit, while intending only to stay with the woman for a certain period, then the marriage is valid and lawful. This is not nikah mut‘ah. Nikah mut‘ah is only when a time condition is stipulated. However, Malik said: ‘This is not from the noble character of people.’ Al-Awza‘i differed and said: ‘It is nikah mut‘ah, and there is no goodness in it at all.’”
(Sharh Muslim, 9:182)
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Conclusion
This is a brief presentation regarding contract marriage. From this, we conclude that such marriages are haram, even if carried out by Arab or Iranian tourists. If Arabs & Iranian commit an error, then we say it is an error. Those who practice such marriages are intentionally legalizing zina, merely disguising it by changing its name.
Further investigation into the behavior of Arab tourists in Bogor, ID reveals that the women involved in contract marriages are often not far removed from prostitution. The marriages are frequently conducted without the permission of a wali, or with an illegitimate wali. Even the officiant does not know their background. What is clear—based on our knowledge—is that contract marriage in our country constitutes a criminal offense. Yet due to money (fulus), contract marriages continue to flourish.
Other prohibited forms of marriage will be discussed in future editions, Allah willing.
May Allah grant ease upon ease.
Reference:
Minhah al-‘Allam fi Sharh Bulugh al-Maram.
First edition, 1432 H.
Shaykh ‘Abdullah bin Shalih al-Fauzan.
Publisher: Dar Ibn al-Jawzi.
Volume 7, pages 258–264.
Please share widelyMay our brothers and sisters benefit from the religious knowledge shared, and may it become a means of ongoing good deeds (ṣadaqah jāriyah) for those who guide others toward goodness. Aamiin. Jazakumullahu khairan.
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Prophet Muhammad(pbuh) in the Qur'an and Bible.....
In the name of Allah....
Prophet Muhammad(pbuh) in the Qur'an and Bible.....
Muhammad In The Bible
Allah says in the Holy Quran:
"... Those who follow the Messenger, the Immaculate One, whom they find mentioned in the Torah and the Gospel which are with them." Al-Quran 7:158)
No doubt there are many prophecies regarding the advent of the Holy Prophet Muhammad in the Bible, but in the above quoted Quranic verse, the Torah and the Gospels are especially mentioned; because Moses and Jesus were prominent figures among all Israelite prophets.
Muslims look upon the source of Bible as holy and divine and its medium as truthful men. And here is a verse of Al-Quran which confirms this statement:
" Say ye: We believe in Allah and what has been revealed to us, and what was revealed to Abraham and Ishmael and Isaac, and Jacob, and his children, and what was given to Moses and Jesus, and what was given to all other prophets from their Lord. We make no difference between any of them; and to Him we submit ourselves." (Al Quran 2:137)
Of course, Muslims regard the Christian Scriptures as interpolated, but interpolation still implies retention of some original truths.
The principle that the Holy Prophet Muhammad testifies to the truth of all previous revelations, furnishes a strong foundation for harmony between the various religions of the world, as well as for the unity of the human race. The fact that all of the foregoing prophets testify to the truth of Prophet Muhammad constitutes a yet stronger testimony to the truth of Islam and the Unity of religions.
Moses prophesied about Hadhrat Muhammad.
In Deuteronomy 18:17-19, Moses prophesied:
"And the Lord said unto me. They have well spoken that which they have spoken, I will raise them up a prophet from among their brethren like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him."
The foretold prophet in this prophecy was not Jesus Christ, nor any other Israelite prophet, because none of them ever claimed to be the prophet promised here. We read in the Gospel of John (1:19-21) that in the time of Jesus, the Jews were expecting the advent of three prophets. Firstly Elias, secondly Christ, thirdly a prophet of such universal fame that in his case no other specification was thought necessary. "The Prophet" was enough to convey what was meant. Jesus claimed to be the Christ and he regarded John the Baptist as Elias (Matthew 11:14, 17:10-13). Further, he prophesied about his second advent in the last days when true faith would disappear from the earth (Luke 18:8).
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