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Mut'a

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Fixed-time marriage, or Mutʿa (Arabic: زواج المتعة) , refers to marriage for a specified period rather than a permanent marriage. Muslims generally agree that this type of marriage was permissible during the time of the Prophet (s). According to Sunni Muslims, Zaydis, Ismailis, and Ibadis, the ruling on the permissibility of fixed-time marriage was abrogated during the time of the Prophet (s), and this type of marriage became forbidden. However, the Twelver Shi'a believe that the Prophet (s) never abrogated this ruling, and it remained permissible during his time and during the caliphate of Abu Bakr.

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Based on some narrations, which are also mentioned in Sunni sources, it was 'Umar b. al-Khattab, who first declared it forbidden. Twelver Shi'a jurists have issued a fatwa on the permissibility of fixed-time marriage, citing the verse of Mut'a and the narrations of the Prophet (s) and the Imams (a).

According to the consensus of Shi'a jurists, in a fixed-time marriage contract, the duration of the contract and the amount of the dowry must be specified. In fixed-time marriage, unlike permanent marriage, there is no divorce; rather, separation occurs at the end of the contract period or by the man waiving the remaining period.

After the contract period ends or if the remaining period is waived by the man, if the penetration (in sexual intercourse) has taken place, the woman must observe a waiting period ('idda) for two menstrual cycles.

The Concept and Status

Fixed-time marriage is a marital contract for a specified period (not permanent).[1] All Shi'a jurists consider this type of marriage permissible[2] and have discussed its rulings in the jurisprudential discussion of marriage.[3]

In the narrations transmitted from the Imams (a) of Shi'a, some rewards have been mentioned for practicing fixed-time marriage.[4] However, some narrations advise not to insist on fixed-time marriage.[5] Considering the narrations, Twelver Shi'a jurists have not only issued fatwas declaring the permissibility of fixed-time marriage but have also regarded it as recommended.[6] However, Morteza Motahhari believes that the emphasis on this issue has been aimed at reviving an abandoned tradition, not to promote licentiousness, etc.[7]

Regarding the benefits of fixed-time marriage, it has been said that it is a solution to many sexual problems, especially for young people and all those who are unable to enter into a permanent marriage for any reason.[8] It has also been considered an effective way to combat prostitution and many other social ills.[9]

In the Civil Code of the Islamic Republic of Iran, fixed-time marriage is recognized, and its sixth chapter is dedicated to this subject.[10]

The views of Islamic sects on fixed-time marriage

Muslim scholars have differing views on the legitimacy of fixed-time marriage. The Twelver Shi'a consider fixed-time marriage to be permissible; however, other sects, including Sunnis,[11] Zaydis,[12] Ismailis,[13] and Ibadis,[14] do not consider it permissible.

According to Shahid al-Thani, all Twelver Shi'a jurists consider fixed-time marriage permissible.[15] They cite verses from the Qur'an, including the verse of mut'a, to prove the lawfulness of fixed-time marriage.[16] They also claim that there are numerous authentic narrations from the Prophet (s) and Imams (a) of Shi'a that support the permissibility of fixed-time marriage.[17] Other Islamic sects believe that fixed-time marriage was permissible during the time of the Prophet (s), but its ruling was later abrogated and made forbidden.[18]

Is the ruling on fixed-time marriage abrogated?

Muslim scholars unanimously agree that fixed-time marriage was permissible during the time of the Prophet (s).[19] In some Sunni hadith sources, words from 'Umar b. al-Khattab, the second caliph, are reported, acknowledging that fixed-time marriage was permissible during the Prophet's (s) era, but he (s) himself prohibited it.[20] Among these are his statements that two forms of "mut'a" were permissible during the time of the Prophet (s), but I prohibit them and punish those who engage in them: one is fixed-time marriage, and the other is mut'a in hajj."[21]

Twelver Shi'a believe, based on such statements, that fixed-time marriage was first prohibited by 'Umar b. Khattab,[22] and they consider this act of his to be an unlawful innovation in religion and an exercise of ijtihad (deductive reasoning) against nass (the explicit authentic speech) and in opposition to the Prophet's (s) legislation.[23] 'Asqalani (b. 773, d. 852 AH/1372- 1449 CE), a Sunni scholar, also said that fixed-time marriage was permissible during the time of the Prophet (s) and was permissible and common throughout the caliphate of Abu Bakr and part of the caliphate of 'Umar b. Khattab; however, ultimately, 'Umar declared it forbidden towards the end of his life.[24]

However, most Sunni scholars, citing certain narrations found in their religious sources,[25] say that the ruling on fixed-time marriage was abrogated during the time of the Prophet (s) and by him.[26] Some also believe that fixed-time marriage was abrogated during the Prophet’s (s) time with the revelation of verses such as Qur'an 23: 5- 7.[27] They hold the view that according to these verses, the believers are chaste individuals who do not seek sexual gratification with anyone other than their wives or slave-girls, and those who seek gratification beyond these means have transgressed the divine limits. Fixed-time marriage does not fall under either of these two categories (wife and slave-girl), so it is a transgression of divine limits.[28]

In response to this argument, it has been said that Qur'an 23: 5- 7 were revealed in Mecca, while the verse on fixed-time marriage (mut'a), which is cited as evidence for the permissibility of fixed-time marriage, was revealed after these verses and in Medina, and an abrogating verse cannot precede the abrogated one.[29] Moreover, in fixed-time marriage, the woman is considered the lawful wife of the man for the duration specified by both parties. Thus, their marital relations do not transgress divine limits.[30]

Jurisprudential Rulings

Fixed-time Marriage Contract Formula

Woman: "Zawwajt-uk-a nafsi 'ala l-mahr-i l-ma'lum fi l-muddat-i l-ma'luma"; ([hereby] I married you to myself for the known dowry during the known period.

Man: "Qabil-tu tazwij 'ala l-mahr-i l-ma'lum fi l-muddat-i l-ma'luma" ([hereby] I accepted the marriage for the known dowry during the known period.[31]

Some of the jurisprudential rulings regarding fixed-time marriage, according to the fatwas of Shi'a jurists, are as follows:

  • In a fixed-time marriage, the contract's duration and the dowry amount must be specified in the marriage formula.[32] According to the prevalent view of Shi'a jurists, if the duration is not mentioned in the fixed-time marriage formula, it is converted into a permanent marriage.[33]
  • Some jurists believe that if the parties to the marriage contract cannot recite the formula in Arabic, it is permissible to recite it in another language, even if they can afford to appoint an agent to recite it.[34] Others have said that, in any case, the marriage formula can be recited in any language.[35]
  • Fixed-time marriage between a Muslim man and a woman from the People of the Book is valid;[36] however, it is not permissible between a Muslim woman and a man from the People of the Book.[37] Additionally, fixed-time marriage between a Muslim, whether man or woman and a non-Muslim who is not from the People of the Book is forbidden.[38]
  • In fixed-time marriage, if consummation has taken place after the marriage period ends, the woman, if she is not menopausal, must observe the waiting period ('idda). The waiting period for a woman in a fixed-time marriage is 45 days if she does not menstruate (provided she is of menstruating age and not menopausal), and if she does menstruate, according to the view of some jurists, her waiting period is two menstrual cycles.[40]
  • If the duration of the contract ends before consummation or if the man forgives it, the woman is not required to observe a waiting period.[41]
  • If the marriage contract ends or the man waives the remaining period before consummation, the woman is not required to observe a waiting period.
  • If the man passes away during the fixed-time marriage, even if consummation has not taken place, the woman must observe the waiting period for death, which is four months and ten days.[42]
  • In fixed-time marriage, there is no divorce; rather, separation takes place upon the expiration of the marriage contract period or by the man waiving the remaining period.[43]

Bibliography

Twelver Shi'a scholars have written many books and treatises on fixed-time marriage. Najm al-Din Tabasi, a lecturer at the Qom seminary, has written a book titled al-Zawaj al-Muwaqqat 'ind al-Sahaba wa al-Tabi'in (Fixed-time marriage among the Companions and Followers of the Prophet (s)). In the bibliography section of this book, 46 works by Twelver Shi'a scholars on the topic of fixed-time marriage and its legitimacy are introduced.[44] Some of these works include:

  • Khulasat al-Ijaz fi al-Mut'a: This book consists of four chapters that examine and explain the issues of legitimacy, merit, description, and rulings of fixed-time marriage, as well as some scattered discussions about it.[45] Some have attributed this work to Shaykh al-Mufid,[46] some attributQe it to Shahid al-Awwal[47] and some to Muhaqqiq Karaki.[48]
  • Al-Zawaj al-Mut'a: Written by Sayyid Ja'far Murtada 'Amili in three volumes. In this work, while discussing the legitimacy and some rulings of fixed-time marriage, the author has critiqued and examined the view of Sunni scholars regarding the prohibition of fixed-time marriage.[49]
  • Al-Zawaj al-Muwaqqat fi l-Islam: Written by Sayyid Murtada 'Askari. In this work, the author examines the legitimacy of fixed-time marriage in the Qur'an and Tradition, considering the views of both Shi'a and Sunni scholars.[50]

See Also

Notes

  1. ↑ Shāhrūdī, Farhang-i fiqh, vol. 1, p. 399.
  2. ↑ Shahīd al-Thānī, al-Rawḍat al-bahiyya, vol. 2, p. 103.
  3. ↑ Shāhrūdī, Farhang-i fiqh, vol. 1, p. 399.
  4. ↑ Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 21, p. 13- 17.
  5. ↑ Kulaynī, al-Kāfī, vol. 11, p. 18- 19.
  6. ↑ Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 21, p. 13- 17; Muḥaqqiq al-Karakī, Jāmiʿ al-maqāṣid, vol. 13, p. 8.
  7. ↑ Muṭahharī, Niẓām-i ḥuqūq-i zan dar Islām, p. 71.
  8. ↑ Kāshif al-Ghitāʾ, Īn ast Āʾīn-i mā, p. 385- 386; Subḥānī, Mutʿat al-nisāʾ, p. 9- 11.
  9. ↑ Kāshif al-Ghitāʾ, Īn ast Āʾīn-i mā, p. 387.
  10. ↑ Civil law
  11. ↑ See: Group of authors. al-Mawsūʿa al-fiqhīyya al-Kuwaitīyya, vol. 41, p. 333- 334; Muḥaqqiq al-Karakī, Jāmiʿ al-maqāṣid, vol. 13, p. 7.
  12. ↑ See: Aḥmad b. ʿĪsā. Raʾb al-Ṣadʿ, vol. 2, p. 876- 877.
  13. ↑ See: Tamīmī Maghribī, Daʿāim al-Islām, vol. 2, p. 229.
  14. ↑ See: Group of authors. Mawsūʿat al-Fiqh al-Ibāḍī, vol. 7, p. 353- 354.
  15. ↑ Shahīd al-Thānī, al-Rawḍat al-bahiyya, vol. 2, p. 103.
  16. ↑ See: Fāḍil Miqdād, Kanz al-ʿirfān, vol. 2, p. 149- 153; Sabziwārī, Muhadhdhab al-aḥkām, vol. 25, p. 79- 80; Makārim Shīrāzī, Kitāb al-nikāḥ, vol. 5, p. 10.
  17. ↑ Sabziwārī, Muhadhdhab al-aḥkām, vol. 25, p. 79; Makārim Shīrāzī, Kitāb al-nikāḥ, vol. 5, p. 15.
  18. ↑ See: Group of authors. al-Mawsūʿa al-fiqhīyya al-Kuwaitīyya, vol. 41, p. 333- 334; Muḥaqqiq al-Karakī, Jāmiʿ al-maqāṣid, vol. 13, p. 7; Aḥmad b. ʿĪsā. Raʾb al-Ṣadʿ, vol. 2, p. 876- 877; Tamīmī Maghribī, Daʿāim al-Islām, vol. 2, p. 229; Group of authors. Mawsūʿat al-Fiqh al-Ibāḍī, vol. 7, p. 353- 354.
  19. ↑ Qurṭubī, Tafsīr al-Qurtubī, vol. 5, p. 132; Subḥānī, Mutʿat al-nisāʾ, p. 15.
  20. ↑ See: Jaṣāṣ, Aḥkām al-Qurʾān, vol. 1, p. 352; Māwardī, al-Ḥāwī al-Kabīr, vol. 9, p. 328; Shams al-Aʾimma Sirakhsī, al-Mabsūṭ, vol. 4, p. 27.
  21. ↑ Qurṭubī, Tafsīr al-Qurtubī, vol. 2, p. 392; Fakhr al-Rāzī, al-Tafsīr al-Kabīr, vol. 10, p. 43.
  22. ↑ See: ʿĀmilī, Zawāj al-Mutʿa, vol. 3, p. 75; Fakhr al-Rāzī, al-Tafsīr al-Kabīr, vol. 10, p. 44
  23. ↑ See: Sharaf al-Dīn, al-Naṣṣ wa al-Ijtihād, p. 207- 208; Amīnī, al-Ghadīr, vol. 6, p. 213; ʿĀmilī, Zawāj al-Mutʿa, vol. 3, p. 10.
  24. ↑ Ibn Ḥajar al-ʿAsqalānī, Fatḥ al-bārī, vol. 9, p. 174.
  25. ↑ See: Bukhārī, Ṣaḥīḥ al-Bukhārī, vol. 5, p. 135; Nawawī, Ṣaḥīḥ al-Muslim bi sharḥ al-Nawawī, vol. 9, p. 180.
  26. ↑ Ibn Rushd, Bidayāt al-mujtahid, vol. 3, p. 80.
  27. ↑ See: Jaṣāṣ, Aḥkām al-Qurʾān, vol. 2, p. 187, vol. 3, p. 330; Māwardī, al-Ḥāwī al-Kabīr, vol. 9, p. 329.
  28. ↑ Jaṣāṣ, Aḥkām al-Qurʾān, vol. 2, p. 187, vol. 3, p. 330; Māwardī, al-Ḥāwī al-Kabīr, vol. 9, p. 329.
  29. ↑ ʿĀmilī, Zawāj al-Mutʿa, vol. 1, p. 212.
  30. ↑ Zamakhsharī, al-Kashshāf, vol. 3, p. 177; ʿĀmilī, Zawāj al-Mutʿa, vol. 1, p. 214.
  31. ↑ See: Banī Hāshimī Khomeinī, Tawḍīḥ al-masāʾil-i marajiʿ, vol. 2, p. 453.
  32. ↑ Najafī, Jawāhir al-kalām, vol. 30, p. 162, 172.
  33. ↑ Najafī, Jawāhir al-kalām, vol. 30, p. 172.
  34. ↑ Khomeinī, Taḥrīr al-wasīla, vol. 2, p. 264.
  35. ↑ Shaykh Anṣārī, Kitāb al-nikāḥ, p. 79; Sabziwārī, Muhadhdhab al-aḥkām, vol. 16, p. 215, vol. 24, p. 215; Khoeī, Kitāb al-nikāḥ, vol. 2, p. 164.
  36. ↑ Ḥillī, Sharāyiʿ al-Islām, vol. 2, p. 529; Baḥrānī, al-Ḥadāʾiq al-nāḍira, vol. 24, p. 4.
  37. ↑ Ḥillī, Sharāyiʿ al-Islām, vol. 2, p. 529.
  38. ↑ Najafī, Jawāhir al-kalām, vol. 30, p. 27.
  39. ↑ Najafī, Jawāhir al-kalām, vol. 30, p.160.
  40. ↑ Ḥillī, Sharāyiʿ al-Islām, vol. 2, p. 532.
  41. ↑ Sabziwārī, Muhadhdhab al-aḥkām, vol. 25, p. 101.
  42. ↑ Ḥillī, Sharāyiʿ al-Islām, vol. 2, p. 532; Shahīd al-Thānī, al-Rawḍat al-bahiyya, vol. 2, p. 107.
  43. ↑ Shahīd al-Thānī, al-Rawḍat al-bahiyya, vol. 2, p. 105.
  44. ↑ See: Ṭabasī, Izdiwāj-i Muwaqqat dar Raftar va Guftār-i Ṣaḥāba, p. 136- 139.
  45. ↑ Shaykh Mufīd, Khulāṣat al-Ījāz, p. 18.
  46. ↑ Shaykh Mufīd, Khulāṣat al-Ījāz, p. 18.
  47. ↑ Afandī Iṣfahānī, Riyāḍ al-ʿulamāʾ, vol. 5, p. 188.
  48. ↑ Shaykh Mufīd, Khulāṣat al-Ījāz, p. 11.
  49. ↑ See: ʿĀmilī, Sayyid Jaʿfar Murtaḍā. Zawāj al-Mutʿa, vol. 1, p. 42.
  50. ↑ ʿAskarī, Sayyid Murtadā. Al-zawāj al-Muwaqqat fī al-Islām, p. 7.

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