Clarifications about the hadith of Jabir(ra)

[demmzy15]

Salam Alaikum Ikwaan, I was having a discussion with a Shia and he claimed the hadith of Jabir(ra) about mut'ah refers to all sahabas. So he claimed "all sahabas" did mut’ah until Umar(ra) banned it.

Please how can this be refuted and does the hadith point to this direction?

[Farid]

Wa alaykum alsalam wa rahmatullah,

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[Abu Jasim Al-Salafi]

In the original mutah article, we have provided several narrations that prove that mutah was prohibited by the Prophet – peace be upon him – during his time. However, there were claims made by some of the Prophet’s – peace be upon him – companions that suggest that mutah was prohibited during the time of Omar.
The narrations of Jabir and Ibn Abbas are the ones most often cited.

In Musanaf Abd Al-Razaq #14021, through an authentic chain, we can find Ibn Abbas saying:

“If it were not for his prohibition (Omar’s), then only a vile person would perform adultery.”

In the same book we find Jabir saying that people were prevented from performing mutah due to what happened with Amr bin Huraith towards the end of the caliphate of Omar, and that mutah was practiced during the time of the Prophet – peace be upon him – and Abu Bakr.
However, it has already been established in our first article about mutah that it was prohibited during the time of the Prophet – peace be upon him -, so why are these two companions attributing it to Omar?

Evidence that Omar Relied on a Prophetic Tradition to Ban Mutah

Jabir, in Mustakhraj Abi Awana #2713 explains that he heard Omar say that the Prophet – peace be upon him – allowed mutah and that he banned it.

Even though this may seem like a contradiction, scholars have explained this by saying that Omar was simply confirming a ban that was first made by the Prophet – peace be upon him.

This is supported by a narration in Sunan Ibn Majah #1953 in which Omar says:

“The Messenger of Allah – peace be upon him – allowed us to perform mutah for three (days), then prohibited it. By Allah, if I knew that one of you performs mutah and is fortified, I will stone him (to death), unless he comes to me with four that testify that the Messenger – peace be upon him – permitted it after prohibiting it.”

The narration is authentic, even though Aban bin Abdullah bin Abi Hazim was weakened by some, one finds that he was deemed trustworthy by Yahya bin Ma’een, Imam Ahmad, and Ibn Numair. Ibn Adi adds that he did not find any munkar traditions from Aban. See Tahtheeb Al-Tahtheeb 1/54.

Yet, even if one were to accept the criticism of Ibn Hibban, who weakened him for relating uncorroborated traditions, we find that the narration by Omar is corroborated by Ali, Ibn Omar, Sabra, and Salama. Thus, to treat this report as an uncorroborated tradition is unjust. Refer to the original mutah article for references.

The Silence of the Sahaba in Front of Omar

Scholars of Ahl Al-Sunnah often argue that since none of the companions could bring evidences proving that mutah was made permissible after prohibition, it must mean that mutah must have stayed prohibited. The narration of Omar above, and his request for witnesses itself suggests that there wasn’t an opposition that could prove otherwise. All they could do was prove that mutah existed at one time, which is something all the companions agreed upon.

Shias today attempt to cast doubts by suggesting that the companions of the Prophet – peace be upon him – only stayed quiet due to their fear of Omar. Little did they know that Omar was indeed open to being corrected in matters of jurisprudence, and has on several occasions accepted evidences provided by opponents.
An example of this is the narration in Sunan Abi Dawud #2538 that the compensation that is paid for a dead man goes to the father’s side of his family, and that his wife gets no compensation. Omar held this opinion until Al-Dahhak bin Sufyan told him that the Prophet – peace be upon him – allowed the wife of Ashyam Al-Dhibabi to inherit him.

Another is from Musanaf Abd Al-Razaq #17706 in which he used to say that the compensation for a finger that is cut off differs in price from the most useful to the least useful finger. He was then told that the Prophet – peace be upon him – wrote to the family of Hazm that all fingers receive the same compensation. Omar then changed his opinion.

In other words, Omar was always someone who was open to being corrected, and has changed his opinion on several occasions when evidence has been brought to him. It is due to this that one must accept that the silence of the companions suggests that they were in agreement with Omar. More importantly, those that believed in the permissibility of mutah did not have clear evidences to prove that mutah was made permissible after the year of the conquest of Makkah.

Source: http://twelvershia.net/2015/02/16/banning-mutah-time-omar/

[al-kulayni]

Asalamu alaykum,

I have a question about hadiths of Jabir ra.
How do you reconcile his narration of forbidding mutah during khaybar by the Prophet saws and his narration when he says "we made mutah during the time of Prophet saws, Abu Bakr ra and Omar ra ?

Barak Allahu fikum for your answers.

[Noor-us-Sunnah]

Asalamu alaykum,

I have a question about hadiths of Jabir ra.
How do you reconcile his narration of forbidding mutah during khaybar by the Prophet saws and his narration when he says "we made mutah during the time of Prophet saws, Abu Bakr ra and Omar ra ?

Barak Allahu fikum for your answers.

walaikumsalam

I guess by his narration you mean the one he quoted from Umar(ra). Then he quoted what he heard umar(r) said, and this was after Umar(r) found some people who weren't aware of his prohibition indulging in Mutah during his Caliphate.

And this can be easily reconciled with the other report of Jabir(r) that some sahaba did mutah during lifetime of Prophet(s) and Abu bakr(r) because they weren't aware of its prohibition and Jabir was one of them, until Umar(r) during his reign informed them about its prohibition by the Prophet(s).

[al-kulayni]

Assalam akhi,

By his narration, i was talking about this hadith:

نهىرسول الله صلى الله عليه وسلم يوم خيبر عن لحوم الحمر الأهلية ، ورخص في الخيل .

الراوي:جابر بن عبدالله المحدث: البخاري - المصدر: صحيح البخاري - لصفحة أو الرقم: 4219

خلاصةحكم المحدث: [صحيح]

Jabir bin Abdullah RAA: "The prophet PBUH forbade on the day of Khaybar The pleasure contract(Mutah) and the meat of the donkey and made Rukhsa for the horse"

Narrator: Jabir bin abdullah RAA

Sahih al Bukhari.

How can we reconcile this hadith with the other one where he says that he practice mutah after lifetime of the Prophet saws.

[al-kulayni]

Brothers,

Do not take my request into account, there is an error in the translation of the hadith I have quoted.
The arabic quote doesn't talk about mutah but only meat of donkey.

[al-kulayni]

Assalamu alaykum,

I have another question about jabir ra and the question of mutah.

A shia bring me this hadith from sahih muslim in order to tell me that jabir should be aware of the forbidding of mut'ah because he was in khaybar :
حدثنا ‏ ‏زهير بن حرب ‏ ‏حدثنا ‏ ‏روح بن عبادة ‏ ‏حدثنا ‏ ‏زكرياء ‏ ‏أخبرنا ‏ ‏أبو الزبير ‏ ‏أنه سمع ‏ ‏جابر بن عبد الله ‏ ‏يقولا ‏ 
‏غزوت مع رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏تسع عشرة غزوة قال ‏ ‏جابر ‏ ‏لم أشهد ‏ ‏بدرا ‏ ‏ولا ‏ ‏أحدا ‏ ‏منعني أبي فلما قتل ‏ ‏عبد الله ‏ ‏يوم ‏ ‏أحد ‏ ‏لم أتخلف عن رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏في غزوة قط 

[al-kulayni]

Here is the hadith on line
https://sunnah.com/muslim/32/176

[Noor-us-Sunnah]

Assalamu alaykum,

 jabir should be aware of the forbidding of mut'ah because he was in khaybar

Walaikumsalam. Not necessarily. There are too many possibilities wherein he could have missed this instruction of Prophet(saws).

[MuslimK]

Maybe the confusion is because Mutah was permitted again after Khaybar before being permanently prohibited on the day of the conquest.

See this article:
http://www.twelvershia.net/2015/02/12/prohibition-mutah-marriages/

[al-kulayni]

Assalamu alaykum

Barak Allahu fikum for your answers.

Salam