Muta'a part 2: The legitimacy of muta'a according to the Sunnah
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Contents
Introduction
The legitimacy of Muta'a during the lifetime of the prophet
The practice of Muta'a after the prophet
The position of ibn Abbas
Common ground
 
Introduction
We've learned from the previous chapter that according to many Sunni and the majority, of not all, of the Shia'a scholars, verse 4:24 was revealed in favor of Muta'a. Moreover, several narrations from Sunnis and Shia'a sources report that temporary marriage (muta'a) was permitted by the prophet and was practiced by the companions. Some of these narrations report that temporary marriage was permitted during the entire life of the prophet and the caliphate of Abu Bakr, but was forbidden by Umar ibn al-Khattab during his caliphate. However, contradictory narrations report that this practice was prohibitted by the prophet until the day of resurrection.

So what is the truth? Was temporary marriage ever prohibited by the prophet? If not, then it must be a legal Islamic practice since it was the Sunnah of the prophet Muhammad.

There is no doubt that Muta'a was practiced by the companions during the life of the prophet. It was therefore allowed in Islam.

Tafseer Kabeer, Volume 3 p. 95
"Sunni Ulama agree that in the beginning Mut’ah was allowed…We don’t deny that Mut’ah was Mubah".

Tafseer Ibn Katheer, Volume 1 p. 84
"There is no doubt that in the start Mut’ah was Halal".

Tafseer Muraghee Volume5 p. by A. Mustafa Muraghee
"In the beginning of Islam Mut’ah was allowed".

al-Sabuni wrote in Mukhtassar Tafseer ibn Katheer, with regards to verse 4:24:

It is generally said that the verse Then as to those whom you profit by (Istamta'tum), give them their dowries as appointed is about Nikah al-Muta'a and surely, this practice was legitimate in the beginning of Islam, then it was abrogated. al-Shafi'i and a group of scholars have said that it was allowed, then abrogated, then allowed, then abrogated twice. Others said that it was allowed once, then disallowed and was never allowed after that. It is said that it was permitted when in dire need and this is the opinion of Imam Ahmad.
وقد استدل بعموم هذه الآية على نكاح المتعة ولا شك أنه كان مشروعاً في ابتداء الإسلام ثم نسخ بعد ذلك، وقد ذهب الشافعي وطائفة من العلماء إلى أنه أبيح، ثم نسخ ثم أبيح ثم نسخ مرتين. وقال آخرون: إنما أبيح مرة ثم نسخ ولم يبح بعد ذلك، وقد قيل بإباحتها لضرورة وهي رواية عن الإمام أحمد

The legitimacy of Muta'a during the lifetime of the prophet
The following narrations show that the prophet allowed the companions to contract temporary marriage. There is a concensus among the Twelver Shia'a and Sunnis (read the narrations below) that the companions practiced nikah al-Muta'a as the prophet permitted it. This is a fact no one can deny.

To that effect, some questions arose in my mind for those who blindly state that muta'a is immoral and consider a form of prostitution or fornication. Have the companions commited an fornication and were the women prostitutes? Has the prophet allowed them to practice this so-called immoral act?? Has nikah al-Muta'a become all of a sudden immoral because it became haram (assuming it became haram)?? If you maintain that the companions did not commit an immoral act, then why do you say nikah al-Muta'a is immoral? What is it that makes it immoral or comparable to Zina? Before you get carried away with your impulsive reaction, why don't you investigate the laws and conditions that govern al-Muta'a?

The following narration is recorded in Majmau'u al-Zawa'id under the title of Nikah al-Muta'a, in Kanz al-U'ummal by al-Muttaqi al-Hindi, Musnad ibn Hanbal, al-Isaba by ibn Hajr:

Abu Sae'ed al-Khudri said: We used to perform al-Muta'a during the lifetime of the prophet for a garnment.
حدثنا عبد الله، حدثني أبي، حدثنا محمد بن جعفر، حدثنا شعبة، عن زيد أبي الحواري قال: سمعت أبا الصديق يحدث عن أبي سعيد الخدري قال: كنا نتمتع على عهد رسول الله صلى الله عليه وسلم بالثوب.
رواه أحمد والبزار ورجال أحمد رجال الصحيح.‏
Reference:
     Majmau'u al-Zawa'id, vol 4, #7383 ( 17. كتاب النكاح. 20. باب نكاح المتعة)

Abdullah (b. Mas'ud) reported: We were on an expedition with Allah's Messenger (may peace be upon him) and we had no women with us. We said: Should we not have ourselves castrated? He (the Holy Prophet) forbade us to do so He then granted us permission that we should contract temporary marriage for a stipulated period giving her a garment, and 'Abdullah then recited this verse: 'Those who believe do not make unlawful the good things which Allah has made lawful for you, and do not transgress. Allah does not like transgressers" (al-Qur'an, 5:87).

This hadith has been narrated on the authority of Jarir with the same chain of transmitters and he also recited this (above-mentioned verse) to us, but he did not say that 'Abdullah recited it.

This hadith has been narrated on the authority of Isma'il with the same chain of transmitters (and the words are):" We were young, so we said: Allah's Messenger, should we not have ourselves castrated? But he (the narrator) did not say; We were on an expedition."

‏ ‏حَدَّثَنَا ‏ ‏مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ الْهَمْدَانِيُّ ‏ ‏حَدَّثَنَا ‏ ‏أَبِي ‏ ‏وَوَكِيعٌ ‏ ‏وَابْنُ بِشْرٍ ‏ ‏عَنْ ‏ ‏إِسْمَعِيلَ ‏ ‏عَنْ ‏ ‏قَيْسٍ ‏ ‏قَالَ سَمِعْتُ ‏ ‏عَبْدَ اللَّهِ ‏ ‏يَقُولُا ‏ ‏كُنَّا ‏ ‏نَغْزُو مَعَ رَسُولِ اللَّهِ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏لَيْسَ لَنَا نِسَاءٌ فَقُلْنَا أَلَا ‏ ‏نَسْتَخْصِي ‏ ‏فَنَهَانَا عَنْ ذَلِكَ ثُمَّ رَخَّصَ لَنَا أَنْ نَنْكِحَ الْمَرْأَةَ ‏ ‏بِالثَّوْبِ ‏ ‏إِلَى أَجَلٍ ثُمَّ قَرَأَ ‏ ‏عَبْدُ اللَّهِ ‏ ‏يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللَّهُ لَكُمْ وَلَا تَعْتَدُوا إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ ‏ ‏و حَدَّثَنَا ‏ ‏عُثْمَانُ بْنُ أَبِي شَيْبَةَ ‏ ‏حَدَّثَنَا ‏ ‏جَرِيرٌ ‏ ‏عَنْ ‏ ‏إِسْمَعِيلَ بْنِ أَبِي خَالِدٍ ‏ ‏بِهَذَا الْإِسْنَادِ ‏ ‏مِثْلَهُ وَقَالَ ثُمَّ قَرَأَ عَلَيْنَا هَذِهِ الْآيَةَ وَلَمْ يَقُلْ قَرَأَ ‏ ‏عَبْدُ اللَّهِ ‏ ‏و حَدَّثَنَا ‏ ‏أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ ‏ ‏حَدَّثَنَا ‏ ‏وَكِيعٌ ‏ ‏عَنْ ‏ ‏إِسْمَعِيلَ ‏ ‏بِهَذَا الْإِسْنَادِ ‏ ‏قَالَ ‏ ‏كُنَّا وَنَحْنُ شَبَابٌ فَقُلْنَا يَا رَسُولَ اللَّهِ أَلَا ‏ ‏نَسْتَخْصِي ‏ ‏وَلَمْ يَقُلْ نَغْزُو ‏
Reference:
     Sahih Muslim, Book 008, #3243 - The Book of Marriage (Kitab Al-Nikah); Page 520, #1404-11 (Arabic version)

The following narration was reported by al-Bukhari in his Sahih, Abdul Razzaq in al-Mussanaf, Ahmad ibn Hanbal in his Musnad, al-Muttaqi al-Hindi in Kanz al-'ummal, in addition to Muslim in his Sahih. It is said that this proclamation was made at Hunayn.

Jabir b. 'Abdullah and Salama b. al-Akwa' said: There came to us the proclaimer of Allah's Messenger (may peace be upon him) and said: Allah's Messenger (may peace be upon him) has granted you permission to benefit yourselves (tastamtiu'u), i. e. to contract temporary marriage with women.
حدثنا محمد بن بشار، حدثنا محمد بن جعفر، حدثنا شعبة، عن عمرو بن دينار، قال: سمعت الحسن بن محمد يحدّث عن جابر بن عبد الله، وسلمة بن الأكوع، قالا: خرج علينا منادي رسول الله (صلى الله عليه وآله) فقال: إن رسول الله (صلى الله عليه وآله) قد أذن لكم أن تستمتعوا، يعني: متعة النساء، زاد في نص آخر: فاستمتعوا.
ورواه: عبد الرزاق عن ابن جريج عن عمرو بن دينار
Reference:
     Sahih Muslim, Book 008, #3246 - The Book of Marriage (Kitab Al-Nikah)

Salama b. al. Akwa' and Jabir b. Abdullah reported: Allah's Messenger (may peace be upon him) came to us and permitted us to contract temporary marriage.
وحدثني أمية بن بسطام العيشي، حدثنا يزيد، يعني ابن زريع، حدثنا روح يعني ابن القاسم، عن عمرو بن دينار، عن الحسن بن محمد، عن سلمة بن الأكوع، وجابر بن عبد الله، أن رسول الله (صلى الله عليه وآله) أتانا فأذن لنا في المتعة
ورواه: عبد الرزاق عن ابن جريج عن عمرو بن دينار
Reference:
     Sahih Muslim, Book 008, #3247 - The Book of Marriage (Kitab Al-Nikah)

Here is an important narration from Sahih Muslim reporting that Muta'a was practiced during the lifetime of the Holy Prophet (may peace be upon him) and during the time of Abu Bakr and 'Umar. No need to mention that this haddith is also found in the Twelver Shia'a sources.

Ibn Uraij reported: 'Ata' reported that jabir b. Abdullah came to perform 'Umra, and we came to his abode, and the people asked him about different things, and then they made a mention of temporary marriage, whereupon he said: Yes, we had been benefiting ourselves by this temporary marriage during the lifetime of the Holy Prophet (may peace be upon him) and during the time of Abu Bakr and 'Umar.
Reference:
     Sahih Muslim, Book 008, #3248 - The Book of Marriage (Kitab Al-Nikah); Page 521, #1405-15 (Arabic version)

Ahmad ibn Hanbal in his Musnad (vol 3):

Atta' quoted Jabir ibn Abdullah: "We used to perform Muta'a during the lifetime of the prophet and ABu Bakr and Umar until Umar prohibited us from its performance, that is muta'a al-Nisa'."
حدثنا عبد الله حدثني أبي حدثنا إسحق حدثنا عبد الملك عن عطاء عن جابر بن عبد الله قال كنا نتمتع على عهد رسول الله صلى الله عليه وسلم وأبي بكر وعمر رضي الله عنهم حتى نهانا عمر رضي الله عنه أخيرا يعني النساء.‏

Abdul Razzaq al-Sana'ani in al-Mussannaf:

Abu Zubayr heard Jabir ibn Abdullah say: "We used to practice Muta'a for some date and wheat for some days, during the lifetime of the prophet and Abu Bakr, until the people were disallowed from its practice after the case of Amru ibn Hurayth."
قال أبو الزبير سمعت جابرا يقول كنا نستمتع بالقبضة (1) من التمر والدقيق أيام (2) عهد النبي صلى الله عليه وسلم وأبي بكر حتى نهي الناس (3) في شأن عمرو بن حريث

Muslim recorded the same narration in his Sahih under the chapter of Kitab Nikah al-Muta'a, and in his narration he specifies that Umar is the one who prohibited the practice:

Abu Zubayr heard Jabir ibn Abdullah say: "We used to practice Muta'a for some date and wheat for some days, during the lifetime of the prophet and Abu Bakr, until Umar disallowed it after the case of Amru ibn Hurayth."
حَدَّثَنِي مُحَمَّدُ بْنُ رَافِعٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا ابْنُ جُرَيْجٍ، أَخْبَرَنِي أَبُو الزُّبَيْرِ قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللهِ يَقُولُ: كُنَّا نَسْتَمْتِعُ بِالْقُبْضَةِ مِنَ التَّمْرِ وَالدَّقِيقِ الأَيَّامَ عَلَى عَهْدِ رَسُولِ اللهِ -صَلَّى اللهُ عَلَيهِ وَسَلَّمَ- وَأَبِي بَكْرٍ، حَتَّى نَهَى عَنْهُ عُمَرُ، فِي شَأْنِ عَمْرِو بْنِ حُرَيْثٍ.

The above narration can also be found in Kanz al-Ummal (al-Muttaqi al-Hindi), Nassbul Raya (al-Zaylai'i), Nayl al-Awttar (al-Shukani), Tahdheeb al-Tahdheeb (ibn Hajr), to just name a few.

ibn Hajr al-Asqalani also quoted the above narration in Fat-hul Barri:

...and the strongest of narrations (relating to Nikah al-Muta'a) is the narration of Jabir that Muslim recorded, in which Jabir said: 'We used to practice Muta'a for some date and wheat for some days, during the lifetime of the prophet until Umar disallowed its practice'
وأقوى شيء ورد في ذلك حديث جابر عند مسلم كنا نستمتع بالقبضة من التمر والدقيق على عهد رسول الله صلى الله عليه وسلم حتى نهى عنها عمر

Nassbul Raya by al-Zaylai'i:

Muslim recorded in his Sahih from A'assem ibn Abi Naddra that he said: "I was at Jabir's when someone came over and said: 'ibn Abbas and ibn Zubayr had an argument about the two Muta'a (al-Nisa' and al-Hajj).' Jabir then said: 'we practiced both during the lifetime of the prophet, then Umar disallowed us from both, and we never performed them after that.'"
وأخرج مسلم أيضاً عن عاصم بن أبي نضرة، قال: كنت عند جابر بن عبد اللّه فأتاه آت، فقال: إن ابن عباس، وابن الزبير اختلفا في المتعتين، فقال جابر: فعلناهما مع رسول اللّه صلى اللّه عليه وسلم، ثم نهانا عنهما عمر، فلم نعد لهما، انتهى

ibn Abi Shayba recorded in al-Mussannaf:

ibn Tawuss said: "The Sunnah of Muta'a was the same as the Sunnah of Nikah, except that the fixed amount of time was for them to decide."
حَدَّثَنَا مُحَمَّدُ بْنُ بِشْرٍ عن عَبْدِ العَزِيزِ بْنِ عُمَرَ عَنْ الحَسَنِ بْنِ مُسْلِمٍ عن ابْنِ طَاوُسٍ قَالَ: كَانَتْ سُنَّةُ المُتْعَةِ سُنَّةَ النِّكَاحِ إلا أَنَّ الأََجَلَ كَانَ فِي أَيْدِيهِنَّ.

Narrated 'Abdullah ibn Masu'ud: We used to participate in the holy battles led by Allah's Apostle and we had nothing (no wives) with us. So we said, "Shall we get ourselves castrated?" He forbade us that and then allowed us to marry women with a temporary contract and recited to us: -- 'O you who believe ! Make not unlawful the good things which Allah has made lawful for you, but commit no transgression.' (5.87)
وأخرج عبد الرزاق وابن أبي شيبة والبخاري ومسلم عن ابن مسعود قال: "كنا نغزو مع رسول الله صلى الله عليه وسلم وليس معنا نساؤنا فقلنا ألا نستخصي؟ فنهانا عن ذلك، ورخص لنا أن نتزوج المرأة بالثوب إلى أجل، ثم قرأ عبد الله (يا أيها الذين آمنوا لا تحرموا طيبات ما أحل الله لكم) (المائدة الآية 87) ".
Reference:
     Sahih Bukhari, Volume 7, Book 62, #13o - Wedlock, Marriage (Nikaah)
     al-Durr al-Manthour fil Tafsir bil Ma'thour, by Imam Jalaludin al-Suyuti, vol 2 (سورة النساء مدنية وآياتها ست وسبعون ومائة)

Sabra b. Ma'bad reported that Allah's Apostle (may peace be upon him) permitted his Companions to contract temporary marriage with women in the Year of Victory. So I and a friend of mine from Banu Sulaim went out, until we found a young woman of Banu Amir who was like a young she-camel having a long neck. We made proposal to her for contracting temporary marriage with us, and presented to her our cloaks (as dower). She began to look and found me more handsome than my friend, but found the cloak of my friend more beautiful than my cloak. She thought in her wind for a while, but then preferred me to my friend. So I remained with her for three (nights), and then Allah's Messenger (may peace be upon him) commanded us to part with them (such women).
Reference:
     Sahih Muslim, Book 008, #3258 - The Book of Marriage (Kitab Al-Nikah); Page 522, #1406-23 (Arabic version)

Abu Dharr (Allah be pleased with him) said: Two are the Mut'as which were not permissible but only for us, i. e. temporary marriage with women and Tamattu' in Hajj.
Reference:
     Sahih Muslim, Book 007, #2819, The Book of Pilgrimage; Page 459, #1224-162 (Arabic version)

According to some reports, Asma' bint Abu Bakr, sister of the mother of believers Aisha, admitted to have practiced Muta'a during the life of the prophet.

A large group amongst the pious Salaf deemed Mutah hallal after the death of Rasulullah (s), Imam Nasai narrated from Muslim Qarai that we went before Asma binte Abu Bakr and we asked her about Mutah with women, she said I performed this Mutah during the lifetime of Rasulullah (s)
Reference:
     Allamah Ibn Hajr Asqalani in 'Talkhees al Haseer fi Takhreej al Hadeeth al Rafa al Kabeera' Volume 3 page 159

Musnad al-Tayalassi (#1637) and Mu'ujam al-Tabarani:

We gathered before Asma Binte Abu Bakr and asked her about Mut’ah with women. She said: During the lifetime of Rasulullah(s) I personally contracted Mut’ah.
يونس بن حبيب، عن أبي داود الطيالسي، عن شعبة، عن مسلم القرشي [القري] قال: «دخلنا على أسماء بنت أبي بكر، فسألناها عن متعة النساء، فقالت: فعلناها على عهد رسول الله (صلى الله عليه وآله)»

The practice of Muta'a after the prophet
Some of the narrations presented above showed that many companions continued to practice Muta'a after the demise of the prophet, during the reign of Abu Bakr and through a portion of the reign of Umar, who then prohibited it. Part 7 also presents more narrations about Umar's prohibition.

Here is a list of companions who maintained that Muta'a was Halal (it was never abrogated): Umran ibn Hussayn, Jabir ibn Abdullah, Abdullah ibn Abbas, Abdullah ibn Masu'ud, Abu Sae'ed al-Khudri, Anas ibn Malik, Abdullah ibn Umar, Imam Ali, Imam Hassan, Imam Hussein, Abu al-Haytham ibn al-Tayhan, Abu Ayub al-Ansari, Zayd ibn Arqam, Abu Dharr al-Ghifari, Ammar ibn Yassir, Salman al-Farisi, al-Miqdad ibn Amru, al-Barra' ibn A'azeb, Sahl ibn Sa'ad, al-Mughira ibn Shu'uba, Salmat ibn Akwa'a, Zayd ibn Thabit, Khalid ibn Abdullah al-Ansari, Asma' bint Abu Bakr, Ubay ibn Ka'ab, Zubayr ibn A'awwam, Ma'abad ibn Umayya, Ya'ala ibn Umayya, Rabia'a ibn Umayya, Safwan ibn Umayya, A'amru ibn Hurayth, Abu Sae'ed ibn Umayya, Umar ibn Khattab.

Also, many of the Tabie'en followed suit, such as: Sae'ed ibn Jubayr, Malik ibn Dinar, Mujahid, A'atta', Tawuss, Zafr ibn Awss al-Madani, Nafi'i, ibn jurayj, al-Siddi, al-Hakam ibn Utbah, Jabir ibn Yazeed, Habib ibn Abi Thabit, Amru ibn Dinar, Sae'ed ibn Musayyeb, al-A'amash, Ibrahim al-Nakhai'i, al-Rabi'i ibn Maysara, Ubay al-Zuhri, ibn Shabrama, Umar ibn Juwayda, ibn Jarir, al-Baqir, al-Sadiq, ibn Ziyad, Malik ibn Anas, Abu Hanifa, Ahmad ibn Hanbal, etc.

Both of these lists are based on Sunni narrations.

The following narrations shall shed some light on who these companions were.

  1. Abu Umar:
    Badriddeen al-A'ayni recorded on U'umdatul Qari the following:
    Abu Umar mentioned the ancient desagreement about al-Muta'a. He said that the companions differed about it. Ibn Abbas considered it permissible, there is no doubt about it, and most of his companions followed him, some of whom are: A'atta' ibn Abi Ribah, Sae'ed ibn Jubayr, Tawus. He also said that Abu Sae'ed al-Khudri and Jabir ibn Abdullah maintained that Muta'a was halal, and they both said: 'We practiced Muta'a until the second half of the caliphate of Umar, until Umar prohibited it in the case of Amru ibn Hurayth.'
    وحكى أبو عمر الخلاف القديم فيه، فقال: وأما الصحابة فإنهم اختلفوا في نكاح المتعة، فذهب ابن عباس إلى إجازتها وتحليلها لا خلاف عنه في ذلك، وعليه أكثر أصحابه منهم: عطاء بن أبي رباح وسعيد بن جبير وطاووس، قال: وروي أيضاً تحليلها وإجازتها عن أبي سعيد الخدري وجابر بن عبد الله، قالا: تمتعنا إلى نصف من خلافة عمر، رضي الله تعالى عنه، حتى نهى عمرُ النَّاسَ عنهَا في شأن عمرو بن حريث،

  2. ibn Qadama:
    Badriddeen al-A'ayni recorded on U'umdatul Qari the following:
    ...and it was said that ibn Abbas viewed it (al-Muta'a) as permissible....and so did most of his companions: A'atta', Tawus, as well as ibn jurayj. And so did Abu Sae'ed al-Khudri, Jabir ibn Abdullah, and the Shia'a as well because it was shown that the prophet permitted it it.
    وحكي عن ابن عباس أنها جائزة.. وعليه أكثر أصحابه: عطاء، وطاووس، وفيه قال ابن جريج. وحكي ذلك عن أبي سعيد الخدري وجابر، وإليه ذهب الشيعة لأنه قد ثبت أن النبي (صلى الله عليه وآله) أذن فيها

  3. Ibn Qayyim al-Jawziyyah:
    In his book, I'laam ul Muwaqqi'een 'an Rabb il 'Aalameen, ibn Qayyim said:
    Muta'a was made permissible in the beginning of Islam, and the companions performed it, and a group among them continued to consider it permissible after the demise of the prophet.
    إن المتعة أبيحت في أول الإسلام، وفعلها الصحابة، وافتى بها بعضهم بعد موت النبي (صلى الله عليه وآله)


  4. Maulana Waheed’ud Deen az Zaman (In the Urdu translation of Muwatta Imam Malik page 39) said:
    Amongst the great Imams and the majority of the Ulema Nikah Mutah is not permissible, they however acknowledge that Mutah was practised, and was made haraam on the Day of Khayber, it was then practised at Umrah Dhul Qada, it was then made haraam at the time of the victory of Makka, was then allowed at the Battle of Autas, it was then made haraam, it was then allowed at Tabuk, and then made haraam at the time of the Farewell Pilgrimmage. The people benefiited from the continual bans and permissions, some practised Mutah whilst others refrained from it, to the extent that after the death of Rasulullah (s), this state of affairs continued during the reign of Abu Bakr, as was the case with the early portion of Umar’s khilafath, wherein it was deemed to be halaal. Umar then deemed it prohibited on the pulpit and the people subsequently stopped practising Mutah. Some Sahaba continued to maintain the position that Mutah was permissible, such Jabir ibn Abdullah, Abdullah ibn Masud, Abu Saeed, Mu’awiyah, Asma bine Abu Bakr, Abdullah ibn Abbas, Umro bin Harees, Salma bin Akwa. A group amongst the tabieen also upheld the legitimacy to practise Mutah.

  5. ibn Hazm
    He reported in his book, Muhalla, a list of companions which believed that muta'a was halal after the demise of the prophet:
    "Imam Ali, Abu Dhar, Jabir Ibn Abdillah, Abdullah Ibn Abbas, Abdullah Ibn Masud, Zubair Ibn al-Awwam, Imran Ibn Husain, Abdullah Ibn Umar, Ubay Ibn Ka'ab, Abu Sa'id al-Khudri, Salamah Ibn Umayyah, Awka' Ibn Abdillah, Salamah Ibn al-Awka', Khalid Ibn Muhajir, 'Amr Ibn Huraith, Rabi'a Ibn Umayya, Suhair, Sa'id Ibn Jubair Tawoos, Qotadah, Mujahid, Ataa al-Madani al-Suddy, and Imam al-Hasan...

    ibn Hajar al-Asqalani also quoted the saying of ibn Hazm in Fat-hul Barri:

    According to Ibn Hazm: "Ibn Mas'ud, Mu'awiya, Abu Sa'eed (al-Khudri), Ibn 'Abbas, Salama and Ma'bad, the sons of Umayya bin Khalaf, Jabir (bin 'Abdullah al-'Ansaari), and 'Amr bin Huraith continued, after the death of the Prophet, to consider it (i.e. Mut’ah) lawful. Moreover, Jabir reported, regarding all the Companions, that they continued to uphold its lawfulness during the time of the Prophet and of Abu Bakr and almost till the end of 'Umar's caliphate." then he (i.e. Ibn Hazm) adds, "Among the Successors of the Companions, Taawoos, Sa'eed bin Jubair, 'Ataa', and the rest of the Makkan jurists believed in its permissibility."
    وقال ابن حزم: ثبت على إباحتها بعد رسول الله صلى الله عليه وسلم ابن مسعود ومعاوية وأبو سعيد وابن عباس وسلمة ومعبد ابنا أمية بن خلف وجابر وعمرو ابن حريث ورواه جابر عن جميع الصحابة مدة رسول الله صلى الله عليه وسلم وأبي بكر وعمر إلى قرب آخر خلافة عمر، قال: ومن التابعين طاوس وسعيد بن جبير وعطاء وسائر فقهاء مكة.

    Imam al-Shukani said in Nayl al-Awttar:

    ibn Hazm mentioned in his book al-Muhalla the following about a group of companions, other then ibn Abbas: a group of companions held the position that Muta'a was halal, and among them were Asma' bint Abu Bakr, Jabir ibn Abdullah, Abdullah ibn Masu'ud, Mua'awiya, Amru ibn Huraith, Abu Sae'ed and Salma, sons of Umayya ibn Khalaf. Jabir narrated that it was practiced during the lifetime of the prophet, the reign of Abu Bakr and till about the end of the reign of Umar. It was also said that Umar refused its practice without the presence of two witnesses. Of the Tabie'en who considered it halal are Tawss, A'atta' and Sae'ed ibn Jubayr, and all the Fuqaha' of Macca.
    al-Haffedh, in his Talkhees, said after quoting ibn Hazm, that ibn jurayj, the Faqih of Macca, was one of the famous ones who considered Muta'a halal...
    وقد روى ابن حزم في المحلى عن جماعة من الصحابة غير ابن عباس فقال: وقد ثبت على تحليلها بعد رسول اللّه صلى اللّه عليه وآله وسلم جماعة من السلف منهم من الصحابة أسماء بنت أبي بكر وجابر بن عبد اللّه وابن مسعود وابن عباس ومعاوية وعمرو بن حريث وأبو سعيد وسلمة ابنا أمية بن خلف. ورواه جابر عن الصحابة مدة رسول اللّه صلى اللّه عليه وآله وسلم ومدة أبي بكر ومدة عمر إلى قرب آخر خلافته وروي عنه إنما أنكرها إذا لم يشهد عليها عدلان فقط وقال بها من التابعين طاوس وعطاء وسعيد بن جبير [ص 271] وسائر فقهاء مكة انتهى كلامه. ثم ذكر الحافظ في التلخيص بعد أن نقل هذا الكلام عن ابن حزم من روى من المحدثين حل المتعة عن المذكورين ثم قال ومن المشهورين بإباحتها ابن جريج فقيه مكة ولهذا قال الأوزاعي فيما رواه الحاكم في علوم الحديث يترك من قول أهل الحجاز خمس فذكر منها متعة النساء من قول أهل مكة وإتيان النساء في أدبارهن من قول أهل المدينة ومع ذلك فقد روى أبو عوانة في صحيحه عن ابن جريج أنه قال لهم بالبصرة: اشهدوا أني قد رجعت عنها بعد أن حدثهم فيها ثمانية عشر حديثاً أنه لا بأس بها

  6. al-Qurtubi
    al-Qurtubi said in his Tasfeer, Volume 5 p. 33, Ayat Mut’ah:
    Among those who considered Nikah al-Muta'a permissible were Umran ibn Hussayn, ibn Abbas and some companions as well as a group from Ahlul Bayt.
    وقال أبو بكر الطرطوسي: ولم يرخص في نكاح المتعة إلا عمران بن حصين وابن عباس وبعض الصحابة وطائفة من أهل البيت

    Imam al-Qurtubi said in al-Jami'i Li Ahkam al-Qur'an:

    All the scholars and jurists from the companions and their followers have maintained that this verse (4:24) was abrogated and that Muta'a was Haram. Abu Umar said: "All the companions of ibn Abbas in Macca and Yemen maintained that Muta'a was halal, and this was according to the madh-hab of ibn Abbas."
    وسائر العلماء والفقهاء من الصحابة والتابعين والسلف الصالحين على أن هذه الآية منسوخة، وأن المتعة حرام. وقال أبو عمر: أصحاب ابن عباس من أهل مكة واليمن كلهم يرون المتعة حلالا على مذهب ابن عباس وحرمها سائر الناس.

    Imam al-Qurtubi also said in al-Jami'i Li Ahkam al-Qur'an:

    The people of Macca used to perform this practice a lot.
    أهل مكة كانوا يستعملونها كثيراً

  7. Abu Hayyan
    Abu Hayyan said in Awjaz al-Massalek, after quoting the narration about the permissibility of Muta'a:
    Among those who considered Nikah al-Muta'a permissible are a group from Ahlul Bayt and al-Tabe'een.
    وعلى هذا جماعة من أهل البيت، والتابعين

  8. al-Tha'alabi
    He said:
    Among those who considered Nikah al-Muta'a permissible are Umran ibn Hussayn, ibn Abbas and some members of Ahlul Bayt.
    فلم يرخص في نكاح المتعة إلا عمران بن حصين، وابن عباس، وبعض أهل البيت

  9. ibn Katheer
    He reported in al-Bidaya wal Nihayat:
    It was also said: "It was not prohibited at all, but it is permissible. This view is well-known to belong to ibn Abbas and his companions, and a group of the companions."
    وقيل بل لم تحرم مطلقاً، وهي على الإباحة، هذا هو المشهور عن ابن عباس وأصحابه، وطائفة من الصحابة

    He also said in the same book, referring to ibn Abbas and Nikah al-Muta'a:

    A group among his companions and their Tabie'en followed him (ibn Abbas) with regards to the permissibility of Muta'a, and the scholars of al-Hijaz were famous about their position and remained so until the time of ibn jurayj and even after.
    وقد تبعه على ذلك طائفة من أصحابه وأتباعهم، ولم يزل ذلك مشهوراً عن علماء الحجاز إلى زمن ابن جريج وبعده

  10. Fakhriddeen al-Razi
    He said in his Tafseer:
    ...They differed about whether it was abrogated or not. The majority of the Ummah said that it was abrogated while another group maintained that it remained permissible as it used to be.
    اختلفوا في أنها هل نسخت أم لا؟ فذهب السواد الأعظم من الأمة إلى أنها صارت منسوخة. وقال السواد منهم: إنها بقيت مباحة كما كانت

  11. ibn Hajar al-Asqalani
    ibn Hajar al-Asqalani said in Fat-hul Barri:
    ...The Salaf (early scholars) have differed about Nikah al-Muta'a. ibn Mundhir said: "The early scholars have considered it permissible, and today I do not know of anyone who maintains its permissibility except a group of the Rafiddah. There is no meaning to any saying that contradicts the Quran and the Sunnah of the prophet."
    Al-A'ayyadd added: "Then later there was unanimity among all scholars regarding the prohibition of Muta'a, except the Rawafidd."
    وقد اختلف السلف في نكاح المتعة، قال ابن المنذر: جاء عن الأوائل الرخصة فيها، ولا أعلم اليوم أحدا يجيزها إلا بعض الرافضة، ولا معنى لقول يخالف كتاب الله وسنة رسوله. وقال عياض: ثم وقع الإجماع من جميع العلماء على تحريمها إلا الروافض.

  12. Imam al-Manawi
    Imam al-Manawi wrote the following in Faydd al-Qadeer:
    (The prohibition of Muta'a), that is Nikah al-Muta'a, as it is defined in the narration of Ahmad: it is a temporary marriage for a known or unknown amount of time, and the purpose is the Tamattu'u (enjoyment) without any birth. Some scholars have said that Muta'a was one of the strange ones in Islamic Law as it was prohibited twice. It was permitted, then prohibited, then permitted then prohibited. It was permissible early in Islam, then was prohibited in Khaibar or Umrat al-Qada' or Fateh or Awtas or Tabuk or Hujjat al-Wida'a, but the most correct one is on the Year of Fateh. al-Nawawi said that the permissibility and prohibition happened twice: it was permissible before Khaibar then was prohibited during Khaibar, it was then made permissible on the Year of al-Fateh, also known as the year of Awtas, then was prohibited indefinitely.
    Al-A'ayyadd added: "The early scholars uphelp its permissibility, then there was unanimity among all scholars regarding the prohibition of Muta'a, except those from the Rawafidd who allow it."
    (نهى عن المتعة) أي عن نكاح المتعة كما هو لفظ رواية أحمد وهو النكاح المؤقت بمدة معلومة أو مجهولة سمى به لأن الغرض منه مجرد التمتع دون النسل وغيره قال بعض الأئمة: هذا من غريب الشريعة فإنه تداوله النسخ مرتين أبيح ثم حرم ثم أبيح ثم حرم فإنه كان جائزاً في صدر الدين ثم نسخ في خيبر أو عمرة القضاء أو الفتح أو أوطاس أو تبوك أو حجة الوداع والأصح عند جمع الفتح والنووي الصواب أن تحريمها وإباحتها وقعا مرتين فكانت مباحة قبل خيبر ثم حرمت فيها ثم أبيحت عام الفتح وهو عام أوطاس ثم حرمت مؤبداً قال عياض كابن المنذر وقد جاء عن الأوائل الرخصة ثم فيها وقع الإجماع على تحريمها إلا من لا يلتفت إليه من الروافض

  13. Imam al-Shukani
    Imam al-Shukani wrote the following in Nayl al-Awttar:
    And from among those who upheld the permissibility of Muta'a were ibn jurayj, al-Sadiq, al-Baqir and al-Imamiya.
    ibn Mundhir said: "The early scholars uphelp its permissibility, and today I do not know anyone who maintains this view except some of the Rafiddah. There is no meaning to any saying that contradicts the Quran and the Sunnah of the prophet."
    al-A'ayyadd said: "Then there was unanimity among all scholars regarding the prohibition of Muta'a, except the Rawafidd. As for ibn Abbas, it was said that he permitted it and it was said that he changed his position (he viewed as haram)"
    ibn Battal said: "The people of Macca and Yeman narrated from ibn Abbas that he permitted Muta'a and weak narrations were claiming that he reversed his view. But his view that Muta'a was permissible is most correct, and this is the madh-hab of the Shia'a...." al-Khattabi said: "The prohibition of Muta'a is unanimous except for some of the Shia'a and they cannot justify their position based on Ali's as Ali said that Muta'a was abrogated and al-Bayhaqi recorded that al-Sadiq likened Muta'a to fornication when he was asked about it."
    ibn Daqeeq said: "What has been said about the Hanafiya through Malik that they upheld Muta'a is incorrect as the Malikiya said that temporary Nikah was not allowed..."
    al-Qurtubi said: "all the narrations show that the permissibility of Muta'a did not last for long, and it was prohibited. The early scholars (Salaf) and the later ones unanimously agreed that it was prohibited except for those who differed from the Rawafidd. Some of the Imams have said that ibn Abbas was singled out in his view regarding Muta'a but ibn Abdul Barr said that the companions of ibn Abbas in Macca and Yeman regarded Muta'a as permissible while the Jurist of Egypt regarded it as Haram..."
    وممن حكى القول بجواز المتعة عن ابن جريج الإمام المهدي في البحر وحكاه عن الباقر والصادق والإمامية انتهى. وقال ابن المنذر: جاء عن الأوائل الرخصة فيها ولا أعلم اليوم أحداً يجيزها إلا بعض الرافضة ولا معنى لقول يخالف كتاب اللّه وسنة رسوله. وقال عياض: ثم وقع الإجماع من جميع العلماء على تحريمها إلا الروافض وأما ابن عباس فروي عنه أنه أباحها وروي عنه أنه رجع عن ذلك. قال ابن بطال: روى أهل مكة واليمن عن ابن عباس إباحة المتعة وروي عنه الرجوع بأسانيد ضعيفة وإجازة المتعة عنه أصح وهو مذهب الشيعة قال: وأجمعوا على أنه متى وقع الآن أبطل سواء كان قبل الدخول أم بعده إلا قول زفر إنه جعلها كالشروط الفاسدة ويرده قوله صلى اللّه عليه وآله وسلم: (فمن كان عنده منهن شيء فليخل سبيله) وقال الخطابي: تحريم المتعة كالإجماع إلا عن بعض الشيعة ولا يصح على قاعدتهم في الرجوع في المخالفات إلى علي فقد صح عن علي أنها نسخت ونقل البيهقي عن جعفر بن محمد أنه سئل عن المتعة فقال: هي الزنا بعينه. وقال ابن دقيق العيد: ما حكاه بعض الحنفية عن مالك من الجواز خطأ فقد بالغ المالكية في منع النكاح المؤقت حتى أبطلوا توقيت الحل بسببه فقالوا لو علق على وقت لا بد من مجيئه وقع الطلاق الآن لأنه توقيت للحل فيكون في معنى نكاح المتعة قال عياض: وأجمعوا على أن شرط البطلان التصريح بالشرط فلو نوى عند العقد أن يفارق بعد مدة صح نكاحه إلا الأوزاعي فأبطله واختلفوا هل يحد ناكح المتعة أو يعذر على قولين. وقال القرطبي: الروايات كلها متفقة على أن زمن إباحة المتعة لم يطل وأنه حرم ثم أجمع السلف والخلف على تحريمها إلا من لا يلتفت إليه من الروافض وجزم جماعة من الأئمة بتفرد [ص 272] ابن عباس بإباحتها ولكن قال ابن عبد البر: أصحاب ابن عباس من أهل مكة واليمن على إباحتها ثم اتفق فقهاء الأمصار على تحريمها وقد ذكر الحافظ في فتح الباري بعد ما حكى عن ابن حزم كلامه السالف المتضمن لرواية جواز المتعة عن جماعة من الصحابة ومن بعدهم مناقشات فقال: وفي جميع ما أطلقه نظر

    As for the claim that Imam al-Sadiq likened Muta'a to fornication, It is absurd. If it was fornication, that it is not possible for the prophet to have permitted it! Also, the Sunni have conflicting reports about the position of al-Sadiq. Moreover, the authentic Shia'a report have shown that the Imams of Ahlul Bayt have upheld the permissibility of Muta'a.

    This report also shows that the Sunni scholars have differed about whether ibn Abbas maintained his view about Muta'a or he changed his view. According to the Shia'a narrations, ibn Abbas view remained unchanged.

    It is however clear that many of the early scholars and jurists considered Muta'a halal.

Tarikh Jarjan by Hamzah bin Youssef al Jurjani
...ibn Jurayj -> Muhammad ibn Ali -> Jabir ibn Abdullah said: "The prophet said that three types of wives are made permissible to you: Nikah with inheritance, Nikah without inheritance and what your right hand possesses."
حدثنا أبو أحمد، عبد الله بن عدي الحافظ، حدثنا زرعة بن أحمد بن محمد بن هشام، أبو عاصم الآملي بجرجان، حدثنا الحسن بن علي بن زكريا، حدثنا أحمد بن الحسين اللهبي، أبو الفضل القرشي، حدثنا حسين بن زيد، عن ابن جريج، عن محمد بن علي، عن جابر بن عبد الله، قال: «قال النبي (صلى الله عليه وآله): أحل الله من النساء ثلاثاً: نكاح موارثة، ونكاح بغير موارثة، وملك يمين»

The above narration makes it clear that Jabir maintained the permissibility of Muta'a till the end of his life. This prominent companions and loyal follower of Ahlul Bayt did not believe that the Quran or the Sunnah abrogated Muta'a. As you will read in part 7, he clearly stated that muta'a was prohibited by Umar after being practiced during the lifetime of the prophet, during the reign of Abu Bakr and during half of the reign of Umar.

al-Muttaqi al-Hindi (Kanz al-U'ummal, vol 2, #4983) recorded the following about ibn Jurayj:

ibn jurayj's actual name is Abdul Malik ibn Abdul Azeez Abu Khalid al-Makki, and is one of the trusted people of knowledge, though he performed Muta'a with about seventy women and viewed the practice as permissible. He was the Faqeeh of Macca in his time.
al-Shafi'i said: "ibn jurayj performed Muta'a with seventy women."
عن ابن جريج (ابن جريج: هو عبد الملك بن عبد العزيز أبو خالد المكي أحد الأعلام الثقات يدلس وهو في نفسه مجمع على ثقته مع كونه تزوج نحو من سبعين امرأة نكاح المتعة كان يرى الرخصة في ذلك وكان فقيه أهل مكة في زمانه
وقال الشافعي: استمتع ابن جريج بسبعين امرأة

ibn Hajar al-A'asqalani said the following in Fat-hul Barri:

al-Khattabi said: "ibn jurayj viewed it (Nikah al-Muta'a) as permissible"
Abu A'awwana said in his Sahih: "ibn jurayj changed his view about Muta'a after he narrated 18 hadith in Basra in favor of its permissibility."
يحكى عن ابن جريج جوازها
وقد نقل أبو عوانة في صحيحه عن ابن جريج أنه رجع عنها بعد أن روى بالبصرة في إباحتها ثمانية عشر حديثا

The claim that ibn jurayj changed his opinion about Muta'a is hard to believe. A similar claim was made about ibn Abbas, though the evidence shows the contrary. Apparently, these are all distortions of facts to mislead the public.

Sae'ed ibn Jubayr is also another Tabei'i who considered Muta'a permissible and practiced it. Abdul Razzaq recorded in his Mussannaf:

ibn Jurayj said that Abdullah ibn Uthman, son of Khatheem said: "There was a beautiful Iraqi woman in Macca who had a son named ibn Umayya. Sae'ed ibn Jubayr used to visit her a lot. I asked him: 'Why you visit this woman a lot?' He said: 'We practice Nikah al-Muta'a with her.'"
عن ابن جريج: قال: أخبرني عبد الله بن عثمان، ابن خثيم، قال: «كانت بمكة امرأة عراقية، تنسك، جميلة، لها ابن يقال له: أبو أمية.
وكان سعيد بن جبير يكثر الدخول عليها، قلت له: يا أبا عبد الله، ما أكثر ما تدخل على هذه المرأة؟!..
قال: إنا قد نكحناها ذلك النكاح للمتعة قال وأخبرني أن سعيدا قال له هي أحل من شرب الماء للمتعة»

Amongst the Sahabah exist a group that after the demise of Rasul(s) believed in the legitimacy of Mut’ah and Imam of Ahlul Sunnah Nisa'i narrated from Asma Binte Abu Bakr, "We practised Mut’ah during the life of Rasulullah(s)."
Reference:
     Tafseer Mazhari

Amongst the Sahabah exist a group that after the demise of Rasul(s) believed in the legitimacy of Mut’ah and Imam of Ahlul Sunnah Nasai narrated from Asma Binte Abu Bakr, "We practised Mut’ah during the life of Rasulullah(s)."
Reference:
     Tafseer al-Mazhari, Surah an-Nisa, Page 74

One group amongst the Salaf believed that Mut’ah was halal. Ibn Abbas, Ayesha are included in this group.
Reference:
     Sahih Muslim, Sharh Nawawi, Volume 1 p. 102 on nikah Mut’ah

The position of ibn Abbas
According to the narrations above, there is no doubt that ibn Abbas was in favor of the permissibility of Muta'a. Many of his companions in Macca and Yeman shared his view. In fact, he was no different than many other companions. However, and there is always a however, a group of scholars alleged that ibn Abbas revoked his well-known position, and they mostly base their claim on the following narration, and some others:

'Ali (Allah be pleased with him) heard that Ibn Abbas (Allah be pleased with them) gave some relaxation in connection with the contracting of temporary marriage, whereupon he said: Don't be hasty (in your religious verdict), Ibn 'Abbas, for Allah's Messenger (may peace be upon him) on the Day of Khaibar prohibited the doing of it - And eating of the flesh of domestic asses.
حَدَّثنا ابنُ أبي عمرَ أخبَرَنَا سُفيَانُ عن الزُّهريِّ عن عبدِ اللهِ والحسنِ ابنى مُحَمَّدِ بنِ عليٍّ عن أبيهِما عن عليِّ بنِ وَحَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ نُمَيْرٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا عُبَيْدُ اللهِ، عَنِ ابْنِ شِهَابٍ، عَنِ الْحَسَنِ، وَعَبْدِ اللهِ ابْنَيْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ أَبِيهِمَا، عَنْ عَلِيٍّ: أَنَّهُ سَمِعَ ابْنَ عَبَّاسٍ يُلَيِّنُ فِي مُتْعَةِ النِّسَاءِ. فَقَالَ: مَهْلاً، يَا ابْنَ عَبَّاسٍ! فَإِنَّ رَسُولَ اللهِ -صَلَّى اللهُ عَلَيهِ وَسَلَّمَ- نَهَى عَنْهَا يَوْمَ خَيْبَرَ، وَعَنْ لُحُومِ الْحُمُرِ الإِنْسِيَّةِ.

They said that ibn Abbas revoked his position towards al-Muta'a and repented:

اللهم إني أتوب إليك من قولي بالمتعة، وقولي في الصرف

They said that ibn Abbas did not leave this world without revoking his position towards al-Muta'a:

ما خرج ابن عباس (رض) من الدنيا حتى رجع عن قوله في الصرف والمتعة

They said that ibn Abbas allowed Muta'a in times of need, but when the people started performing Muta'a regularly, he withdrew his verdict and revoked his position:

أفتى بحلها للضرورة، فلما توسع الناس فيها، ولم يقتصروا على موضع الضرورة أمسك عن فتياه ورجع عنها

They also said that ibn Abbas revoked his position when Ali reminded him of its abrogation on the Day of Khaibar:

أن ابن عباس قد رجع عن قوله بالحلية حينما أخبره علي بالنسخ يوم خيبر

Is this true though?? Certainly not according to the Imamiya school of thought. In part 5, you will see that a group of scholars rejected the prohibitive narration of Khaibar, which means that the related narration is questionable according to many Sunni scholars, in addition to the Imamiya school of thought.

Throughout this muta'a, you will come across several narrations showing the true and firm position of ibn Abbas. Here are few examples:

Abu Nadra reported: While I was in the company of Jabir b. Abdullah, a person came to him and said that Ibn 'Abbas and Ibn Zubair differed on the two types of Mut'as (Tamattu' of Hajj and Tamattu' with women), whereupon Jabir said: We used to do these two during the lifetime of Allah's Messenger (may peace be upon him). Umar then forbade us to do them, and so we did not revert to them.
‏ ‏حَدَّثَنَا ‏ ‏حَامِدُ بْنُ عُمَرَ الْبَكْرَاوِيُّ ‏ ‏حَدَّثَنَا ‏ ‏عَبْدُ الْوَاحِدِ يَعْنِي ابْنَ زِيَادٍ ‏ ‏عَنْ ‏ ‏عَاصِمٍ ‏ ‏عَنْ ‏ ‏أَبِي نَضْرَةَ ‏ ‏قَالَ ‏ ‏كُنْتُ عِنْدَ ‏ ‏جَابِرِ بْنِ عَبْدِ اللَّهِ ‏ ‏فَأَتَاهُ آتٍ فَقَالَ ‏ ‏ابْنُ عَبَّاسٍ ‏ ‏وَابْنُ الزُّبَيْرِ ‏ ‏اخْتَلَفَا فِي ‏ ‏الْمُتْعَتَيْنِ ‏ ‏فَقَالَ ‏ ‏جَابِرٌ ‏ ‏فَعَلْنَاهُمَا مَعَ رَسُولِ اللَّهِ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏ثُمَّ نَهَانَا عَنْهُمَا ‏ ‏عُمَرُ ‏ ‏فَلَمْ نَعُدْ لَهُمَا ‏
Reference:
     Sahih Muslim, Book 008, #3250 - The Book of Marriage (Kitab Al-Nikah); Page 521, #1404-17 (Arabic version)
     Kanz al-U'ummal, by al-Muttaqi al-Hindi, vol 16, #45724 (المتعة)
     Musnad ibn Hanbal: v3,p298 [Entire book:(p993,#14231)]; v3,p363 [Entire book:(p1041,#14978)]; v3,p325 [Entire book:(p1013,#14533)]; v3,p356 [Entire book:(p1035,#14895)] - (Arabic version)

The above narration shows that ibn Abbas maintained his position at least during or after the reign of Umar. Scholars have said that this dispute happened long after Umar's reign.

Here is an example from Musnad Ahmad ibn Hanbal:

...Ibn Zubair forbade the performance of Mut'a but Ibn Abbas commanded it...When 'Umar was installed as Caliph, he said: The quran is the quran, the prophet is the prophet. Two types of Mut'a were (legal) during the time of the Prophet and they are: Mut'a of pilgrimage and Mut'a of women.
‏ ‏حَدَّثَنَا ‏ ‏بَهْزٌ ‏ ‏قَالَ ‏ ‏وَحَدَّثَنَا ‏ ‏عَفَّانُ ‏ ‏قَالَا حَدَّثَنَا ‏ ‏هَمَّامٌ ‏ ‏حَدَّثَنَا ‏ ‏قَتَادَةُ ‏ ‏عَنْ ‏ ‏أَبِي نَضْرَةَ ‏ ‏قَالَ قُلْتُ ‏ ‏لِجَابِرِ بْنِ عَبْدِ اللَّهِ ‏ ‏إِنَّ ‏ ‏ابْنَ الزُّبَيْرِ ‏ ‏رَضِيَ اللَّهُ عَنْهُ ‏ ‏يَنْهَى عَنْ الْمُتْعَةِ وَإِنَّ ‏ ‏ابْنَ عَبَّاسٍ ‏ ‏يَأْمُرُ بِهَا قَالَ فَقَالَ لِي عَلَى يَدِي جَرَى الْحَدِيثُ تَمَتَّعْنَا مَعَ رَسُولِ اللَّهِ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏قَالَ ‏ ‏عَفَّانُ ‏ ‏وَمَعَ ‏ ‏أَبِي بَكْرٍ ‏ ‏فَلَمَّا وَلِيَ ‏ ‏عُمَرُ ‏ ‏رَضِيَ اللَّهُ عَنْهُ ‏ ‏خَطَبَ النَّاسَ فَقَالَ ‏ ‏إِنَّ الْقُرْآنَ هُوَ الْقُرْآنُ وَإِنَّ رَسُولَ اللَّهِ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏هُوَ الرَّسُولُ وَإِنَّهُمَا كَانَتَا مُتْعَتَانِ عَلَى عَهْدِ رَسُولِ اللَّهِ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏إِحْدَاهُمَا مُتْعَةُ الْحَجِّ وَالْأُخْرَى مُتْعَةُ النِّسَاءِ ‏
Reference:
     Musnad Ahmad Ibn Hanbal, v1, p52 [Entire book: (p70,#369)]; v3,p298 [Entire book:(p993,#14231)]

The following narrations further show the clear and firm position of ibn Abbas:

Abdul Razzaq and ibn Mundhir recorded that Atta' heard ibn Abbas say: "May Allah have mercy on Umar, al-Muta'a was a mercy from Allah upon the Ummah of Muhammad. If he had not prohibitted it (Umar), no one would have fornicated except the wrong-doer. And it is mentioned in the following verse: 'Then as to those whom you profit by (Istamta'tum) for a fixed time'...and there is no inheritance between them...and ibn Abbas viewed it as halal."
وأخرج عبد الرزاق وابن المنذر من طريق عطاء عن ابن عباس قال: يرحم الله عمر ما كانت المتعة إلا رحمة من الله رحم بها أمة محمد، ولولا نهيه عنها ما احتاج إلى الزنا إلا شقي قال: وهي التي في سورة النساء {فما استمتعتم به منهن} إلى كذا وكذا من الأجل، على كذا وكذا... قال: وليس بينهما وراثة، فإن بدا لهما أن يتراضيا بعد الأجل فنعم، وإن تفرقا فنعم... وليس بينهما نكاح. وأخبر أنه سمع ابن عباس يراها الآن حلالا.
Reference:
     al-Durr al-Manthour fil Tafsir bil Ma'thour, by Imam Jalaludin al-Suyuti, vol 2 (سورة النساء مدنية وآياتها ست وسبعون ومائة)
     al-Jami'i Li-Ahkam al-Qura'n, by Imam al-Qurtubi (الجزء 5 من الطبعة. سورة النساء. الآية: 24)

This above narration clearly shows that ibn Abbas considered Muta'a permissible at least after Umar's death, and considered it a mercy of Allah which eliminated fornication.

'Urwa b. Zabair reported that 'Abdullah b. Zubair (Allah be pleased with him) stood up and delivered an address in Mecca saying: Allah has made blind the hearts of some people as He has deprived them of eyesight that they give religious verdict in favour of temporary marriage, while he was alluding to a person (Ibn 'Abbas). Ibn Abbas called him and said: You are an uncouth person, devoid of sense. By my life, Mut'a was practiced during the lifetime of the leader of the pious (he meant Allah's Messenger, may peace be upon him), and Ibn Zubair said to him: just do it yourselves, and by Allah, if you do that I will stone you with your stones.

Ibn Shihab said Khalid b. Muhajir b. Saifullah informed me: While I was sitting in the company of a person, a person came to him and he asked for a religious verdict about Mut'a and he permitted him to do it. Ibn Abu 'Amrah al-Ansari (Allah be pleased with him) said to him: Be gentle. It was permitted in- the early days of Islam, (for one) who was driven to it under the stress of necessity just as (the eating of) carrion and the blood and flesh of swine and then Allah intensified (the commands of) His religion and prohibited it (altogether). Ibn Shihab reported: Rabi' b. Sabra told me that his father (Sabra) said: I contracted temporary marriage with a woman of Banu 'Amir for two cloaks during the lifetime of Allah's Messenger (may peace be upon him) ; then he forbade us to do Mut'a. Ibn Shihab said: I heard Rabi' b. Sabra narrating it to Umar b. 'Abd al-'Aziz and I was sitting there.

حدثني حرملة بن يحيى، أخبرنا ابن وهب، أخبرني يونس، قال ابن شهاب: «أخبرني عروة بن الزبير: أن عبد الله بن الزبير قام بمكة: فقال: إن أناساً أعمى الله قلوبهم، كما أعمى أبصارهم، يفتون بالمتعة، يعرض برجل [هو ابن عباس].
فناداه، فقال: إنك لجلف جاف، فلعمري لقد كانت المتعة تفعل على عهد إمام المتقين «يريد رسول الله (صلى الله عليه وآله)».
فقال له ابن الزبير: فجرّب بنفسك، فوالله، لإن فعلتها لأرجمنك بأحجارك..»
Reference:
     Sahih Muslim, Book 008, #3261, The Book of Marriage; Page 523, #1407-27 (Arabic version)

The dispute between ibn Zubair and ibn Abbas has also been recorded by ibn Hadeed with more details:

Ibn Zubair gave a speech over the pulpit in Mecca when Ibn Abbas was sitting under the pulpit beside other people. Then Ibn Zubair said:
"Among these people is a man whom Allah has made his heart blind as He did with his eyes (referring to Ibn Abbas who was blind at the time); and he thinks that Muta'a of woman is permitted by Allah and his Messenger; and he issues religious verdicts for every single issue; and he has stolen the treasury of Basra yesterday and caused financial problems for the people of that city, and how can I blame him when he fought the mother of believers (Aisha) and the companions of the Messenger of Allah and those who protected him."
Hearing that, Ibn Abbas said to Sa'd Ibn Khuthaimah to take him in front of Ibn Zubair since Ibn Abbas was blind. After he faced Ibn Zubair, Ibn Abbas said:
"O' Ibn Zubair! As for blindness, verily Allah said in Quran that: For indeed it is not the eyes that grow blind, but it is the hearts, which are within the bosoms, that grow blind. (Quran 22:46)
And as for my religious verdicts, there are reasons behind them that neither you nor your companions comprehend them. And as for the treasury, it was the money which was collected and we gave every liable person his just share. As for Muta'a, you better ask your mother Asma'! (note: Ibn Zubair was born of Muta'a marriage between Zubair and the daughter of Abu Bakr, Asma'). And as for our fighting the mother of believers, her title is referring to us, not you and your father (i.e., 'believers' is referring to us). Your father (Zubair) and your uncle (Talha) destroyed the protection that Allah provided for her, and used her for Fitna by fighting beside her while keeping their own wives at their homes; and they were not fair to Allah and His Messenger by exposing the wife of the Prophet and protecting their own wives; and as our fight against you (in the battle of Camel), we came forward to you, and if we were infidels (Kuffar) then you have become infidels by running away from us (after being defeated in the battle field), and if we were believers then you have become infidels by fighting against us. And if a woman was not among you, I wouldn't leave any bone among your people unless I would have broken."
When Ibn Zubair came back to his mother and ask her about Muta'a, she replied: "Did I not warn you from facing Ibn Abbas and facing Bani Hashim (The clan of the Prophet, because they have answer for everything. O my son! Avoid this blind man for neither human nor unseen creatures (Jinn) can corner him."

ibn Abbas fought the battle of al-Jamal with Ali while ibn Zubair fought against Ali (just a side note). So he became blind at least during or after the caliphate of Ali, and certainly after the battle of the Camel. Therefore, he maintained his position towards Muta'a till at least during the caliphate of Ali.

According to the following narration (recorded in A'aqd al-Fareed), the argument between ibn Abbas and ibn Zubayr happened some time after the demise of imam Hussein:

After the demise of al-Hassan and al-Zubayr, Abdullah ibn Zubayr gave a sermon and said: "O people, there is a man among you whom Allah has made his heard blind as He has made his eyes blind. He fought against the mother of the believers (Aisha) and he makes Muta'a permissible.
Abdullah ibn Abbas was in the Mosque, and asked A'akramah to take him to ibn Zubayr. ibn Abbas said: 'as for the muta'a, I heard Ali ibn Abi Talib say that the prophet made it permissible, so I made it permissible as well. Then I heard from him that it was prohibited...'"
خطب عبد الله بن الزبير، بعد موت الحسن والحسين، فقال: أيها الناس، إن فيكم رجلاً قد أعمى الله قلبه، كما أعمى بصره، قاتل أم المؤمنين، وحواري رسول الله (صلى الله عليه وآله)، وأفتى بجواز المتعة.
وعبد الله في المسجد، فقام وقال لعكرمة: أقم وجهي نحوه يا عكرمة، ثم قال:.. إلى أن قال: وأما المتعة، فإني سمعت علي بن أبي طالب يقول: سمعت رسول الله (صلى الله عليه وآله) رخص فيها، فأفتيت بها، ثم سمعته ينهى عنها، وأوّل مجمر سطر في المتعة مجمر آل الزبير»(

Notice how the second part of this narration conflicts with the other narrations, in which ibn Abbas made it clear to ibn Zubayr that muta'a was halal, and it was made clear that Umar is the one who prohibited the practice (more of this in part 7). Anyhow, according to this narration, this incident occured after the demise of imam Hassan and imam Hussein. In fact, this incident happened during the reign of Abdul Malik (685 – 688). So this is at least 53 years after the demise of the Messenger of Allah.

So, is it possible that someone like ibn Abbas was unaware of this abrogation for so long?? Is it that easy to believe such a far-fetched claim? Is it possible that since the demise of the prophet, no one came to inform ibn Abbas about Muta'a?? We are talking about at least 50 years after the demise of the prophet, and this is while ibn Abbas is considered the pen of the Ummah and an expert in Tafsir!

The following narration gives us another glimpse on the position of ibn Abbas towards muta'a:

Abdul Razzaq and ibn Mundhir recorded that Atta' heard ibn Abbas say: "May Allah have mercy on Umar, al-Muta'a was a mercy from Allah upon the Ummah of Muhammad. If he had not prohibitted it (Umar), no one would have fornicated except the wrong-doer. And it is mentioned in the following verse: 'Then as to those whom you profit by (Istamta'tum) for a fixed time'...and there is no inheritance between them...and ibn Abbas viewed it as halal."
وأخرج عبد الرزاق وابن المنذر من طريق عطاء عن ابن عباس قال: يرحم الله عمر ما كانت المتعة إلا رحمة من الله رحم بها أمة محمد، ولولا نهيه عنها ما احتاج إلى الزنا إلا شقي قال: وهي التي في سورة النساء {فما استمتعتم به منهن} إلى كذا وكذا من الأجل، على كذا وكذا... قال: وليس بينهما وراثة، فإن بدا لهما أن يتراضيا بعد الأجل فنعم، وإن تفرقا فنعم... وليس بينهما نكاح. وأخبر أنه سمع ابن عباس يراها الآن حلالا.

Ibn Katheer, al-Bidayah wal-Nihayah, records testimonies from different companions about the knowledge of ibn Abbas. He was described as someone with great understanding of the Quran and the Sunnah of the Prophet, someone endowed with great knowledge, he was considered as one of the best experts in Tafseer. How can someone like him be ignorant of a topic as simple as muta'a??

وقال الواقدي: ثنا أبو بكر بن أبي سبرة، عن موسى بن سعيد، عن عامر بن سعد بن أبي وقاص، عن أبيه.
قال: ما رأيت أحداً أحضر فهماً ولا ألب لباً، ولا أكثر علماً، ولا أوسع حلماً من ابن عباس. ولقد رأيت عمر يدعوه للمعضلات ثم يقول: عندك قد جاءتك معضلة، ثم لا يجاوز قوله، وإن حله لأهل بدر من المهاجرين والأنصار.
وقال الأعمش: عن أبي الضحى، عن مسروق قال: قال عبد الله بن مسعود: لو أدرك ابن عباس أسناننا ما عشره منا أحد.
وكان يقول: نعم ترجمان القرآن ابن عباس.
وعن ابن عمر أنه قال: ابن عباس أعلم الناس بما أنزل الله على محمد صلى الله عليه وسلم.
وقال محمد بن سعد: حدثنا محمد بن عمر، حدثني يحيى بن العلاء، عن يعقوب بن زيد، عن أبيه قال: سمعت جابر بن عبد الله يقول حين بلغه موت ابن عباس وصفق بإحدى يديه على الأخرى: مات اليوم أعلم الناس وأحلم الناس، وقد أصيبت به هذه الأمة لا ترتق.
وبه إلى يحيى بن العلاء، عن عمر بن عبد الله، عن أبي بكر بن محمد بن عمرو بن حزم. قال: لما مات ابن عباس قال رافع بن خديج: مات اليوم من كان يحتاج إليه مَن بين المشرق والمغرب في العلم.
...وقالت عائشة وأم سلمة حين حج ابن عباس بالناس: هو أعلم الناس بالمناسك.
وحدثني عبد الرحمن بن أبي الزناد، عن أبيه، عن عبيد الله بن عتبة.
قال: كان ابن عباس قد فات الناس بخصال، بعلم ما سبق إليه، وفقه فيما احتيج إليه من رأيه، وحلم ونسب ونائل، وما رأيت أحداً كان أعلم بما سبقه من حديث النبي صلى الله عليه وسلم منه، ولا بقضاء أبي بكر، وعمر، وعثمان منه، ولا أفقه في رأي منه، ولا أعلم بشعر ولا عربية، ولا تفسير القرآن ولا بحساب، ولا بفريضة منه، ولا أعلم فيما مضى ولا أثقب رأياً فيما احتيج إليه منه.
وقال هشام بن عروة عن أبيه: ما رأيت مثل ابن عباس قط.
وقال عطاء: ما رأيت مجلساً أكرم من مجلس ابن عباس، أكثر فقهاً، ولا أعظم هيبة، أصحاب القرآن يسألونه، وأصحاب العربية يسألونه، وأصحاب الشعر عنه يسألونه، فكلهم يصدر في وادٍ أوسع.
وقال الواقدي: حدثني بشر بن أبي سليم، عن ابن طاوس، عن أبيه.
قال: كان ابن عباس قد يسبق على الناس في العلم كما تسبق النخلة السحوق على الودى الصغار.
وقال ليث بن أبي سليم قلت لطاوس: لم لزمت هذا الغلام؟ - يعني: ابن عباس - وتركت الأكابر من الصحابة؟ فقال: إني رأيت سبعين من الصحابة إذا تماروا في شيء صاروا إلى قوله.
وقال طاوس أيضاً: ما رأيت أفقه منه.

Musnad ibn Hanbal, Volume 5, Page 228

Ibn Abbas narrated "Rasulullah (s) gave us the order to practise mu'tah, it existed, Urwah ibn Zubayr said, 'Abu Bakr and Umar stopped this', Ibn Abbas responded saying 'I'm telling you what Rasulullah (s) deemed halaal and you're telling me what Abu Bakr and 'Umar did, I see that you shall be destroyed".
حدثنا عبد الله حدثني أبي حدثنا حجاج حدثنا شريك عن الأعمش عن الفضيل بن عمرو وقال أراه عن سعيد بن جبير عن ابن عباس قال: -تمتع النبي صلى الله عليه وسلم: فقال عروة بن الزبير نهى أبو بكر وعمر عن المتعة فقال: ابن عباس ما يقول عرية قال يقول نهى أبو بكر وعمر عن المتعة فقال: ابن عباس أراهم سيهلكون أقول قال النبي صلى الله عليه وسلم ويقول نهى أبو بكر وعمر.‏

al-Muttaqi al-Hindi in Kanz al-U'ummal:

Urwa ibn Zubayr said to ibn Abbas: "You perished the people. You are giving a verdict in favor of the two muta'a, while you know that Abu Bakr and Umar prohibited it."
ibn Abbas responded: "what a strange thing! I am narrating to you from the Messenger of Allah, and you are telling me about Abu Bakr and Umar?"
ibn Zubayr said: "They both know best about the Sunnah of the prophet and they follow it better than you."
قال عروة لابن عباس: «أهلكت الناس، قال: تفتيهم في المتعتين، وقد علمت ان أبا بكر وعمر نهيا عنهما فقال: ألا للعجب، أحدثه عن رسول الله (صلى الله عليه وآله)، ويحدثني عن أبي بكر وعمر، فقال: هما كانا أعلم بسنة رسول الله (صلى الله عليه وآله) واتبع لها منك»(

Abdul Razzaq recorded (Jami'i bayan al I'ilm):

Urwa told ibn Abbas: "Fear Allah in your verdict towards muta'a."
ibn Abbas responded: "ask your mother."
Urwa said: "Abu Bakr and Umar did not do them"
ibn Abbas said: "By Allah, I see that you will be punished by Allah. We are telling you the verdict of the prophet and you talk to me about Abu Bakr and Umar."
حدثنا معمر، عن أيوب، قال: «قال عروة لابن عباس: ألا تتقي الله ترخص في المتعة؟.
فقال ابن عباس: سل امك يا عرية.
فقال عروة: أما أبو بكر وعمر فلا يفعلان.
فقال ابن عباس: والله ما أراكم منتهين حتى يعذبكم الله، نحدثكم عن النبي (صلى الله عليه وآله) وتحدثونا عن أبي بكر وعمر»

The above narrations and the next ones make clear that ibn Abbas maintained the legitimacy of muta'a, defended it and he also rejected the prohibition initiated by Abu Bakr and Umar, although the evidence makes clear that Umar is the one who prohibited it (more of this in part 7). If ibn Zubair chose to follow the path of Abu Bakr and Umar, well ibn Abbas decided to follow the Sunnah of the Prophet.

al-Tahhawi in Sharh Ma'ani al-Athar:

Sae'ed ibn Jubayr narrated that he heard Abdullah ibn Zubayr in a sermon talking rudely about ibn Abbas because of his position towards muta'a.
ibn Abbas said: "Let him ask his mother if he was truthful."
ibn Zubayr asked his mother who said: "ibn Abbas is right, this is what happened."
ibn Abbas also said: "If you want, I will name all those from Quraish who were born from muta'a."
حدثنا صالح بن عبد الرحمن، عن سعيد بن منصور، عن هشام، عن أبي بشر عن سعيد بن جبير قال: «سمعت عبد الله بن الزبير يخطب، وهو يعرض بابن عباس، يعيب عليه قوله في المتعة، فقال ابن عباس، يسأل أمه إن كان صادقاً.
فسألها، فقالت: صدق ابن عباس، قد كان ذلك.
فقال ابن عباس: لو شئت سميت رجالاً من قريش ولدوا فيها»

Moreover, let's not forget what Imam Ali said about Muta'a:

al-Hakam (ibn Utayba) was asked about the verse 'And all married women except those whom your right hands possess...' until 'Then as to those whom you profit by (Istamta'tum)...' "Has it been abrogated?" al-Hakam said that it was not. Ali said: "If Umar had not prohibited the Muta'a, no one would have committed fornication but the wrong-doer."
حدثنا محمد بن المثنى، قال: ثنا محمد بن جعفر، قال: ثنا شعبة، عن الحكم، قال: سألته عن هذه الآية: {والمحصنات من النساء إلا ما ملكت أيمانكم} إلى هذا الموضع: {فما استمتعتم به منهن} أمنسوخة هي؟ قال: لا. قال الحكم: قال علي رضي الله عنه: لولا أن عمر رضي الله عنه نهى عن المتعة ما زنى إلا شقي

The above narration further proves that Ali could not have told ibn Abbas that Muta'a was abrogated.

al-Baghawi recorded the following in his Tafseer:

ibn Abbas used to say that this verse was Muhkama and makes Nikah al-Muta'a permissible. It is narrated that Abu Nadrat asked ibn Abbas about Muta'a. ibn Abbas responded: Then as to those whom you profit by (Istamta'tum) for a fixed amount of time?"
The man replied that he did not read it like this. Ibn Abbas then said three times this is how it was revealed.
وكان ابن عباس رضي الله عنهما يذهب إلى أن الآية محكمة وترخص في نكاح المتعة روي عن أبي نضرة قال سألت ابن عباس رضي الله عنهما عن المتعة فقال أما تقرأ في سورة النساء (فما استمتعتم به منهن إلى أجل مسمى) قلت لا أقرأها هكذا قال ابن عباس هكذا أنزل الله ثلاث مرات

Notice that ibn Abbas considered this verse Muhkama. In other words, it does not get abrogated.

al-Zamakhshari also reported that ibn Abbas considered this verse Muhkama:

It is said that the verse was about Muta'a...ibn Abbas said that it was Muhkama, meaning it does not get abrogated...
وقيل نزلت فيه المتعة التي كانت ثلاثة أيام . . . وقال : سميت متعة لاستمتاعه بها . وقال : وعن ابن عباس هي محكمة يعنى لم تنسخ ، وكان يقرأ " فما استمتعتم به منهن إلى اجل مسمى "

So these narrations all show that ibn Abbas most likely never revoked his position, as there was no reason for him to do so. He used to defend his position using the Sunnah of the prophet, as Jabir and other companions did. Many of the companions continued to maintain this firm belief despite Umar's prohibition. Notice that many of the companions continued this practice after the demise of the prophet throughout part of the reign of Umar because they never believed that the Quran or the prophet abrogated it. The narrations make it very clear that Umar is the author of such prohibition, and part 7 elaborates on this.

Imam al-Shukani wrote the following in Nayl al-Awttar:

ibn Battal said: "The people of Macca and Yeman narrated from ibn Abbas that he permitted Muta'a and weak narrations were claiming that he reversed his view. But his view that Muta'a was permissible is most correct, ans this is the madh-hab of the Shia'a...."
قال ابن بطال: روى أهل مكة واليمن عن ابن عباس إباحة المتعة وروي عنه الرجوع بأسانيد ضعيفة وإجازة المتعة عنه أصح وهو مذهب الشيعة

Abu Umar said about the alleged revoke of ibn Abbas:

All of them are weak narrations that were not recorded by authorative authors. The narrations in which it is said that he permitted it are more correct.
وهي كلها آثار ضعيفة، لم ينقلها أحد يحتج به، والآثار عنه بإجازة المتعة أصح

According to ibn Katheer (al-Bidaya wal al-Nihaya), ibn Abbas did not revoke his position:

...Ali told ibn Abbas that Muta'a was abrogated on the Day of Khaibar, along with the flesh of domestic asses...but ibn Abbas did not revoke his position...he used to permit Muta'a in times of need during travelling...
فقال له أمير المؤمنين علي: إنك امرؤ تائه أن رسول الله صلى الله عليه وسلم نهى عن نكاح المتعة ولحوم الحمر الأهلية يوم خيبر، فجمع له النهي ليرجع عما كان يعتقده في ذلك من الإباحة. وإلى هذا التقرير كان ميل شيخنا الحافظ أبي الحجاج المزي تغمده الله برحمته أمين. ومع هذا ما رجع ابن عباس عما كان يذهب إليه من إباحة الحمر والمتعة، أما النهي عن الحمر فتأوله بأنها كانت حمولتهم، وأما المتعة فإنما كان يبيحها عند الضرورة في الأسفار، وحمل النهي على ذلك في حال الرفاهية والوجدان.

Kamaluddeen Muhammad ibn Abdel Wahhad said in Sharh Fat-hul Qadeer:

and this proves that ibn Abbas did not revoke his position based on the Urwa ibn Zubair's narration in Sahih Muslim.
ويدل على أنه لم يرجع ما في صحيح مسلم عن عروة بن الزبير

We have seen in part 1 that ibn Abbas narrated the following:

Abdul Razzaq and ibn Mundhir recorded that Atta' heard ibn Abbas say: "May Allah have mercy on Umar, al-Muta'a was a mercy from Allah upon the Ummah of Muhammad. If he had not prohibitted it (Umar), no one would have fornicated except the wrong-doer.
عن ابن عباس قال: يرحم الله عمر ما كانت المتعة إلا رحمة من الله رحم بها أمة محمد، ولولا نهيه عنها ما احتاج إلى الزنا إلا شقي

This is what imam Ali also said, according to Sunni and Shia'a sources. Is it possible that ibn Abbas will revoke his position after saying this?

Common ground
The following conclusions can be drawn from part 2:
  1. A large group of Sunni as well as the Shia'a scholars agree that Muta'a was a permissible practice at the time of the prophet. It was a Halal practice, at least to a certain point in time.

  2. It is also clear that there was no unanimity among the companions regarding the abrogation of al-Muta'a, contrary to what the mainstream view is. A group of the companions used to contract Muta'a not only during the lifetime of the prophet, but also during the reign of Abu Bakr and a portion of the reign of Umar, who then put a stop to it.

  3. These narrations also make clear that the person who prohibited the practice of Muta'a was Umar ibn al-Khattab, which invalidate the claim that Muta'a was abrogated by the Quran or Sunnah. This point is expanded in part 7.

  4. Many companions and their Tabie'en have practiced Muta'a, which means they did not share the view that it was ever abrogated.

  5. The earlier scholars and Jurists have considered Muta'a a permissible act. Moreover, the scholars and jurists of Macca, Yeman and al-Hajjaz had all considered Muta'a Halal, and was a common practice, especially in Macca.

  6. Contrary to what some scholars alleged, there is strong evidence that ibn Abbas firmly maintained his view about the permissibility of Muta'a, and as we have read in part 1, he did not consider the verse of Muta'a abrogated.

Again, no one can therefore claim that the Shia'a are the only ones sharing these views and no one can blame them for considering Muta'a a permissible practice.

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