Lies in the Name of Rasulullah: Mut’ah

The Shia and their lies in the name of the Ahlul Bayt.
October 26, 2017
Distorting the Shari’ah
October 26, 2017

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Among the lies which they fabricate in the name of the Rasul of Allah salla Llahu ‘alayhi wa sallam is that he said:


Whoever leaves this world without having made Mut’ah will come on the Day of Qiyamah being mutilated.[1]


What is even worse than that, is that they have attributed the following to the Prophet salla Llahu ‘alayhi wa sallam:


Whoever makes Mut’ah once has freed one third of himself from the fire, and whoever makes Mut’ah twice has freed two thirds of himself from the fire, and whoever has made Mut’ah thrice has freed himself from the fire completely.[2]


Look at how these people have lied, how accursed they are, and how far they have gone from the true Shari’ah of Islam. See how far they have deviated from their pure teachings, and how they have become lost in their base desires which they have endeavoured to make part and parcel of din and the Shari’ah. See how brazen they are in fabricating lies in the name of the Rasul of Allah salla Llahu ‘alayhi wa sallam, the truthful and trustworthy one. The same blessed individual who prevented from all types of inequities and who himself completely distanced himself from all evils.

These individuals desire nothing by their actions other than making the eternal din of Allah a toy which every sinner will be able to play with, and that every jokester will be able to joke with. This is in fact the trend of the Jews, who are the very individuals who have laid the foundations of these beliefs and this school.[3] If it were not so, then is it even fathomable that the followers of any particular religion would change and distort its limits, obligatory acts, mandatory acts, and sacrifices? They have made their svation from the punishment of Allah and attaining Jannat the following of their base whims and desires.[4]

The Shia are the enemies of the Ahlul Bayt and the head of the Ahlul Bayt, Muhammad the Rasul of Allah salla Llahu ‘alayhi wa sallam. They did not suffice with these fabrications, rather, they continued until they reached the point of disgrace, which could be seen in the following (we seek Allah’s forgiveness for transmitting the following):


The Prophet of Allah salla Llahu ‘alayhi wa sallam said, “Whoever makes Mut’ah once has saved himself from the anger of Allah, and whoever makes Mut’ah twice will be raised with the pious, and whoever makes Mut’ah thrice has competed with me in the ranks of Jannat.”[5]


They did not merely fabricate these ideas, but they continued in their brazenness until they added the names of the great personalities of the Ahlul Bayt to these falsities. How filthy these fabrications upon the Rasul of Allah salla Llahu ‘alayhi wa sallam are! They have fabricated the following statement and attributed it to him:


Whoever makes Mut’ah once will gain a rank like the rank of Hussain—the third infallible Imam according to their claim—and whoever makes Mut’ah twice will gain a rank like the rank of Hassan—who is the second infallible Imam according to their claim—and whoever makes Mut’ah thrice will gain a rank like the rank of ‘Ali—the first infallible Imam according to them, who on reality was the close associate and cousin of the Rasul of Allah salla Llahu ‘alayhi wa sallam—and whoever makes Mut’ah four times will gain a rank like my rank.[6]


Look at the lies which they have attributed to the Rasul of Allah salla Llahu ‘alayhi wa sallam, and the falsities which they have fabricated in his name. Look at how they have destroyed the very foundations of Islam and the Shari’ah, and how they have degraded the Ahlul Bayt and made them equivalent to people who follow their base desires and to open sinners.

Is there any opportunity after this for this nation to claim that they are the ardent lovers of the Ahlul Bayt? We will produce some of the lies and falsities on this topic which this nation is responsible for. Among the lies is that which they have attributed to Muhammad al Baqir—the fifth Imam according to them—that he said:


When the Prophet of Allah salla Llahu ‘alayhi wa sallam was taken on Mi’raj to the heavens he said, “Jibril came to me and said, ‘O Muhammad! Allah the Most High, says, ‘I have forgiven the women who practice Mut’ah from your Ummah.’”[7]


Al Tusi has also mentioned the following while fabricating it in the name of ‘Ali al Hadi ibn Muhammad—the tenth Imam according to the Shia—that he said:


‘Ali al Sa’i said to him, “May I be ransomed for you! I performed Mut’ah, and thereafter disliked my action so I made a promise to Allah between the Rukn and the Imam that I will not return to that action. Over and above all of that I made an oath of fasting that I will not return to it. Thereafter it became difficult upon me and I regretted my oath, but I also possess the necessary means by which I can get married openly.”

He then told me, “You have taken an oath not to do it. By Allah! If you do not do it you would have sinned!”


They have also lied in the name of Abu ‘Abdullah Jafar al Sadiq in narrating that he said:


The Qur’an has been revealed with Mut’ah, and the Sunnah of the Rasul of Allah salla Llahu ‘alayhi wa sallam has passed in favour of it.


Just as they have lied by attributing the following to ‘Ali ibn Abi Talib that he said:


If it were not that Ibn al Khattab had preceded me with that which he did, none except an unfortunate person would have committed adultery.[8]


Concerning this, they have narrated a fabricated incident which stemmed from that which their bosoms concealed. The narrator of this incident is none other than their renowned Muhaddith Muhammad ibn Ya’qub al Kulayni, who narrates from a man from the Quraysh, that he said:


I went to one of my paternal cousins, who was a very wealthy woman.

She said, “You know very well that I have received many proposals from men. However, I did not get married to any one of them. I did not come to you because I desired any man, but it has reached me that Allah, the Most High, has made it halal, i.e. Mut’ah, and his Rasul salla Llahu ‘alayhi wa sallam has clarified it in his Sunnah, and that Zufar, i.e. ‘Umar had unjustly made it haram thereafter. So my desire is to be obedient to Allah, Who is above His Throne, and to His Rasul salla Llahu ‘alayhi wa sallam, and disobey ‘Umar. So marry me in Mut’ah.”

I then said, “Not until I enter upon Abu Jafar and consult him on the matter.”

So I entered upon him and informed him about that which had transpired, and he said, “Do it, and Allah’s salutations will be upon the two of you as spouses.”[9]


They crossed all limits and bounds in fabricating these falsities until they went to the extent of attributing the following to Jafar ibn Muhammad al Baqir:

Whoever does not believe in our return and does not consider our Mut’ah as halal is not from amongst us.[10]


What is Mut’ah?

The Shia have replied to this question with a fabrication in the name of Imam Jafar al Sadiq:


He was asked, “What should I say to her when I am alone with her?”

He replied, “I marry you in Mut’ah, according to the Book of Allah and the Sunnah of His Prophet, not as an inheritor nor as a devisor, on such and such a day, and if you like so and so year, for this amount of dirhams. Then you should mention the amount that was agreed upon whether it be much or a little.”[11]


How is Mut’ah done?

The Shia claim that Imam Jafar al Sadiq—the sixth Imam—was asked about a man who makes Mut’ah with a woman without any witnesses, and he replied:


Is it not our general practice that our young girls are married in this manner we are sitting for meals and say, “O so and so, do you marry this girl off to such and such a person?” And he replies, “Yes.”[12]


With who should Mut’ah take place?

The Shia claim that Imam Jafar al Sadiq said:


There is no harm for a man to perform Mut’ah with a fire-worshipper.[13]


Nor is it impermissible with a Christian or Jew, as they have narrated from Abu al Hassan al Rida.[14] There is no harm also if he does it with a sinning women, because in doing so he prevents her from committing sin—according to their logic.[15] There is no problem by even doing it with a fornicating woman, as Khomeini has explicitly mentioned.[16] Abu al Hassan was asked about the same and he permitted it.[17]

There are also two shocking narrations which inform us about the reality of Mut’ah. These narrations have been narrated by al Tusi and others:


Fadl, the freed slave of Muhammad ibn Rashid, said to Jafar al Sadiq, “I married a woman in Mut’ah, and thereafter it occurred to me that she had a husband, so I made inquiries about it and confirmed that she had a husband.”

Jafar replied, “Why did you inquire?”[18] He then said, “You did not have to do that, it was sufficient for you to take her word for it.”[19]


The second narration is that which is narrated by al Kulayni from Aban ibn Taghlib that he said:


I told Abu Jafar, “Sometimes I find myself in certain places and I see beautiful women, however I am not sure about the fact that they do not have any husbands.”

He said, “It is sufficient that you take their word for it.”[20]


Is Mut’ah permissible with a Hashimi woman? Abu Jafar ibn al Baqir was asked about it on one occasion, to which he replied, “Make Mut’ah with Hashimi women.”[21]

The Shia report that on another occasion he was asked the same question and disapproved it:


‘Abdullah ibn ‘Umair al Laythi came to Abu Jafar and said, “What do you say about making Mut’ah with women?”

He replied, “Allah has permitted it in His Book and upon the tongue of His Prophet, so it is halal until the Day of Qiyamah.”

‘Abdullah ibn ‘Umair said, “O Abu Jafar, how is it that someone like yourself is saying this, and ‘Umar has made it haram and forbidden people from practicing it?”

He replied, “So what if he did?”

‘Abdullah ibn ‘Umair said, “I seek protection from Allah that you should make halal something which ‘Umar has made haram.”

He then said, “In that case, you are of the opinion of your companion while I am on the opinion of the Rasul of Allah salla Llahu ‘alayhi wa sallam, and I swear that the correct opinion is that of the Rasul of Allah and the false opinion is that of your companion.”

‘Abdullah ibn ‘Umair then turned and said, “Does it please you that your women, daughters, sisters, and nieces do the same?”

He then said, “Abu Jafar then turned away from him when he mentioned, ‘your women and nieces’.”[22]


It is also permissible to perform Mut’ah with a young girl, i.e. a minor. The Imam was allegedly asked about a man making Mut’ah with a young girl:


He replied, “Yes, except if she is a young girl that is deceived.”

I then said, “May Allah do good to you, what is the age when she will not be able to be deceived?”

He replied, “When she reaches the age of ten.”[23]


It is permissible without a guardian. Imam Jafar is alleged to have said:


There is no problem if a virgin gets married, as long as she is happy, even if her parents do not give consent.[24]


Al Hilli has said in his famous book on fiqh:


A matured upright woman is allowed to marry herself off in Mut’ah, and her guardian is not allowed to object, whether she be a virgin or not.[25]


How many women is Mut’ah permissible with?

Abu Jafar is presumed to have said:


Mut’ah is not confined to four women, because she is not divorced, nor does she inherit nor is she inherited from.[26] She is only hired.[27]


Mut’ah was also mentioned to his son, Abu ‘Abdullah al Sadiq, as follows:


He was asked, “Does Mut’ah take place with up to four women?”

He replied, “Make Mut’ah with even a thousand of them, because they are only being hired.”[28]


How much should the dowry be?

It is reported that Abu Jafar was asked about making Mut’ah with women, so he said:


It is Halal, a dirham and anything above it suffices for it.[29]


His son Jafar said:


A handful of flour suffices for it.[30]


A handful of food, whether it be flour, porridge, or dates.[31]


How long should it take place for?


They narrate from Abu al Hassan al Hadi—their tenth Imam:


He was asked, “What is the shortest period of Mut’ah? Is it permissible for a man to make Mut’ah with the condition that it only takes place once?”

He replied, “Yes.”


It is also reported that his grandfather Abu ‘Abdullah was asked about indulging in intercourse once, and he replied”

There is no problem with it, however, when he is done he should turn his face away and not look at her.[32]


He also has the option of making Mut’ah with her many times, as they have narrated that Jafar al Sadiq was asked about a man making Mut’ah with a woman many times. He replied,


There is no problem with that, he can make Mut’ah with her as he wishes.


They have also narrated that his father, Muhammad al Baqir has also explicitly said,


Yes, for as many times as he wishes, because she is hired.[33]


When making Mut’ah the male is at liberty to withhold payment if ‘services’ are not rendered in accordance with the agreement:


It has been narrated from Abu al Hassan that he was asked, “If a man makes Mut’ah with the condition that she comes to him every day until she fulfils her condition, or he stipulates a specific amount of days that she comes to him, and subsequently she does not fulfil this condition and does not come to him every day; is it permissible for him to hold her account for the days in which she did not come to him? And can he withhold the amount which was due for those days?”

He replied, “Yes, he should look at the extent of what she did not fulfil of the condition and withhold from her the relevant amount,[34] except the days of her menses; she should still receive that amount.”[35]


So now you have seen, this is the Mut’ah which the Shia have made obligatory and have fabricated narrations for, such as, “A Mu’min will not be complete until he makes Mut’ah,” and, “I dislike that a believing man should leave this world not having practiced upon a single aspect of the practices of the Rasul of Allah salla Llahu ‘alayhi wa sallam.”[36] This statement was allegedly made by Abu ‘Abdullah in reply to a question posed to him regarding Mut’ah.

It has also been narrated from Abu Jafar:


Someone asked him, “Does one attain reward for practicing Mut’ah?”

He replied, “If by practicing upon the act of Mut’ah a person intends gaining the pleasure of Allah and acting contrary to those who deny this act, he will receive a reward for every word which is spoken between himself and the woman with which he fulfilled the act of Mut’ah with. He will not extend his hand to her except that he will receive a reward and when he approaches her his sins will be forgiven. When he takes a bath after he has completed, Allah will forgive him according to the measure of water which passes over his hair.”

He was then asked, “According to the number of hairs?”

He replied, “Yes indeed, according to the number of hairs.”[37]


There are many similar examples. We will complete this discussion by mentioning a narration which is found among the many narrations from their books of Tafsir, Hadith and Fiqh. It is a fabrication which they have attributed to Jafar al Sadiq. They claim that he said:


Indeed Mut’ah is a part of my religion, and the religion of my forefathers. Whoever practices upon it has practiced upon a part of our religion. Whoever belies this act has belied our religion, and has brought faith upon a religion other than ours. The act of Mut’ah brings one closer to our predecessors and is a protection against shirk. A child born from Mut’ah is more virtuous than a child born from marriage. Whoever belies this act is a disbeliever and an apostate, and whoever affirms it is a true believer. Mut’ah carries a double reward, one is for his charity which he earns by giving to the one who he fulfils the act with and the other is for practicing on the act itself.[38]


Our proof that the act of Mut’ah is a fabrication which is attributed to the Ahlul Bayt is the fact that no mention is made in any book of even a single woman with whom the Twelve Imams performed Mut’ah with including the last of them, who has not even been born yet. Whereas, the wives of all the Imams have been mentioned. Their names have clearly been mentioned in the books which they have authored, from ‘Ali ibn Abi Talib radiya Llahu ‘anhu right up to Hassan al ‘Askari, and the awaited Imam. Moreover, there has been no mention of the fact that any of their children were born from a relationship of Mut’ah. This point is to be considered despite the fact that they have fabricated so many lies and tales in their books.

None of them can present a satisfactory answer to this, this includes the highest and lowest ranking among them. At this point we conclude by saying, bring your proof if you claim to be truthful!


The permissibility of lending the female private part

The Shia consider the lending and offering of the female private part to a friend to be lawful. Al Tusi transmits from Abu al Hassan al Tari’:

I have asked Abu ‘Abdullah ‘alayh al Salam regarding the lending of the female private part, and he replied, “It is allowed.”[39]


They transmit a similar report from his father. Al Tusi transmits from Zurarah:


I asked Abu Jafar ‘alayh al Salam, “Is it permissible for one’s brother to have conjugal relations with his slave girl?”

He replied, “Yes it is allowed.”[40]


The permissibility of renting out sexual services

The following report is from among the lies and fabrications which the Shia attribute to Jafar ibn al Baqir:


A female came to ‘Umar and confessed, “I have committed adultery, so cleanse me!”

‘Umar commanded that she be stoned, and ‘Ali was informed about it.

He then asked her, “How exactly did you commit adultery?”

She replied, “I passed by a village and I was overcome by thirst, I then asked a Bedouin man for some water, and he would only give on condition that I allowed him over myself. I felt that I was about to die, and I succumbed”

‘Ali replied, “By Allah that is marriage.”[41]


Look at the manner in which the Shia open the doors to immorality and fornication through their lies and fabrications.


The permissibility of sodomy (with females)

The Shia ascribe the permissibility of engaging in sodomy with females to the Ahlul Bayt. Al Kulayni reports:


Safwan ibn Yahya asked al Rida “One of your governors have requested me to ask you regarding the permissibility of sodomy with one’s wife?”

He replied, “It is allowed.”

Thereafter I asked, “Do you practice it?” to which he replied in the negative.[42]


They also transmit from Imam Jafar rahimahu Llah:


He was asked with regards to a man who has intercourse with a female in the rear.

There were people present, so he raised his voice and said, “The Rasul of Allah salla Llahu ‘alayhi wa sallam said, ‘He who burdens his slaves with that which he cannot bear, should sell him!’” (He said that to deceive those around).

He looked at the Ahlul Bayt who were present. Thereafter he leaned towards me and said, “It is allowed.”[43]


The Shia transmit from his grandson, Abu al Hassan al Rida (their eighth Imam) an even more explicit and immoral report, al Tusi writes:


A man asked Abu al Hassan regarding sexual intercourse in the rear.

He replied, “The verse of the Qur’an in which Lut ‘alayh al Salam said to his people, ‘O my people, these are my daughters, they are purer for you,’ permits it, as it is known that they did not intend vaginal intercourse.[44]


The Shia transmit from Jafar, from ‘Abdullah ibn Ya’fur:


I enquired from Abu ‘Abdullah regarding the permissibility of engaging in sodomy with one’s wife?

He replied, “If she consents, then it is allowed.”

I then asked, “What about the verse, ‘And when they have purified themselves, then come to them from where Allah has ordained for you’?”

He replied, “That is in relation to he who wants offspring.”[45]


They also transmit from Yunus ibn ‘Ammar who said that when he asked:


“At times I would engage in sodomy with my slave, and she would become terrified. I thought to myself if I were to do it to my wife I would have to give a dirham (silver coin) in charity, and that would become difficult for me.”

He then said, “There is no penalty upon you, as it is allowed.”[46]


That is despite the Prophet salla Llahu ‘alayhi wa sallam having said:


The rear path of the women of my Ummah is unlawful for the males of my Ummah.[47]


NEXT⇒ Distorting the Shari’ah

[1] Tafsir Manhaj al Sadiqin by Mulla Fath Allah al Kashani, vol. 2 pg. 489.

[2] Ibid, pg. 492.

[3] For researched information of this topic see our book, al Shia wa al Sunnah.

[4] This is not an exaggerated claim, it is an established fact which carries no doubt.

[5] Tafsir Manhaj al Sadiqin, vol. 2 pg. 493.

[6] Ibid.

[7] Man La Yahduruhu al Faqih, vol. 3 pg. 463.

[8] Al Burhan by al Bahrani, vol. 1 pg. 360.

[9] Al Furu min al Kafi, vol. 5 pg. 465.

[10] Tafsir al Safi, vol. 1 pg. 347.

[11] Al Furu’ min al Kafi, vol. 5 pg. 455.

[12] Ibid, pg. 249.

[13] Ibid, pg. 239.

[14] Tahdhib al Ahkam, vol. 7 pg. 256.

[15] Kitab Shara’i al Islam by Jafar ibn al Hassan, pg. 184.

[16] Tahdhib al Ahkam, vol. 7 pg. 253.

[17] Tahrir al Wasilah by Khomeini, pg. 292.

[18] Al Istibsar, vol. 3 pg. 144.

[19] Tahdhib al Ahkam, vol. 7 pg. 253.

[20] Al Furu’ min al Kafi, vol. 5 pg. 462.

[21] Tahdhib al Ahkam, vol. 7 pg. 272.

[22] Al Furu’ min al Kafi, vol. 5 pg. 449.

[23] Al Istibsar by al Tusi, vol. 3 pg. 145.

[24] Tahdhib al Ahkam, vol. 7 pg. 254.

[25] Shara’i al Islam by Najm al Din al Hilli, vol. 2 pg. 186.

[26] Al Tahdhib, vol. 7 pg. 263.

[27] Al Istibsar, vol. 3 pg. 147.

[28] Al Istibsar, vol. 3 pg. 147.

[29] Ibid.

[30] Tahdhib al Ahkam, vol. 7 pg. 260.

[31] Al Furu’ min al Kafi, vol. 5 pg. 457.

[32] Ibid, pg. 460.

[33] Ibid.

[34] Do they not have any shame in front of Allah for calling this lewdness a temporary marriage?

[35] Al Furu’ min al Kafi, vol. 5 pg. 461.

[36] Man La Yahduruhu al Faqih, vol. 3 pg. 423.

[37] Ibid, vol. 3 pg. 366.

[38] Tafsir Manhaj al Sadiqin by Mulla al Kashani, vol. 2 pg. 495.

[39] Al Istibsar, vol. 3 pg. 141.

[40] Ibid, vol. 3 pg. 139.

[41] Al Furu min al Kafi, vol. 5 pg. 40.

[42] Ibid, vol. 5 pg. 40; al Istibsar, pg. 343-344.

[43] Al Istibsar, Kitab al Nikah, vol. 3 pg. 343.

[44] Al Istibsar, vol. 3 pg. 343; Tahdhib al Ahkam, vol. 7 pg. 415.

[45] Tahdhib al Ahkam, vol. 7 pg. 414; al Istibsar, vol. 3 pg. 243.

[46] Al Istibsar, vol. 3 pg. 244.

[47] Man la Yahduruhu al Faqih, vol. 3 pg. 468.