Did Ibn Abbas change his opinion on Muta?

[Hani]

However, none of that should matter to you since you are a follower of Ali, not Ibn Abbas, who said it is haram in both Sunni and Shia texts with authentic chains.

Its not about whose follower I am but it is about highly respectable and knowledgeable Sahabi like Abdullah ibn Abbas making Haraam thing permissible. Its strange that ibn Abbas would go against Shariah.

I have a question. Were there any other Sahabi besides Abdullah ibn Abbas who considered as well as preached Mutah as permissible act?

I am asking this question because if all Sahabas considered Mutah haraam then it is major sin for a person who is Aalim to go against Jamaat and misguide people (who come to him to seek Islamic knowledge) regarding permissible and impermissible acts.

Possibilities include: He assumed it was made halal after it was made haram in Khaibar, which is accurate, but he wasn't aware of it being made haram after the conquest of Makkah.

I thought at Khayber Mutah was made Haraam forever (i.e. never to be made Halaal again). Are there any authentic reports of Mutah being made Halaal after the conquest of Khayber?

Another possibility is that he saw it being practiced so he assumed that Ali was wrong. We simply cannot know.

Were Sahabas indulging in Mutah after Prophet (s.a.w.w) made Mutah haraam?

Ibn 'Abbas didn't view it as something openly allowed, he viewed it as Rukhsa, so only in extreme circumstances as was the case during that battle.

[Rationalist]

I believe the 12er Shia have a fiqhi ruling rewarding them do muta just to oppose Umar.

[Rationalist]

The 12er Shia version of Imams would give different answers based on your school.

Ahmad ibn Idris from Muhamad ibn 'Abdul-Jabbar from al-Hassan ibn 'Ali from Tha'alabah ibn Maymoun from Zurarah ibn A'ayun that he said: I asked Imam al-Baqir (as) a question so the Imam gave me the answer then another man came and asked the same question so the Imam gave him a different answer, then another one came and asked about it so the Imam gave him a completely different answer than both of us. when both men left I asked the Imam: "O son of Rassul Allah, two men from 'Iraq and from your Shia came to ask you but you gave each of them different answers." He replied: "O Zurarah, this is good for us so that we may remain safer because if you all agree on this then the people will believe in it and they would be guided to us but we will not remain for long."
Later I said to his son al-Sadiq (as): "Your Shia always walk away from you with different opinions and answers" so he gave me the same reply as his father.
source: al-Kafi 1/65.
al-Majlisi said: Muwaththaq like the Sahih.
al-Behbudi said: Sahih.
Ali ibn Ibrahim from his father from ibn abi Najran from 'Assim bin Humayd from Mansour ibn Hazim who said: I said to al-Sadiq (as): "What is the matter with you, I ask a question and you give me an answer then another man comes and asks it so you give him a completely different one?" The Imam replied: "we answer people in matters of addition and deletion." I said to him: "Then tell me about the companions of Rassul-Allah SAWS do they narrate truthful narrations or do they lie?" the Imam said: "They are truthful" I asked: "Why did they differ?" he replied: "Do you not know that a man used to come to Rassul-Allah SAWS and ask a question then he answers him but later he would answer to the same question differently because the Ahadith they abrogate each other."
source: al-Kafi 1/65.
al-Majlisi said: Hasan.

Also look at this one.

any of these sources, and in Shi'i sources as well, the words: 'on the day of the Battle of Khaybar' are added. The Shi'i report that the great Shi'i ulama' such as al-Shaykh al Tusi considered this saying authentic but maintained that 'Ali was practicing taqiyya or 'dissimulation' when he uttered it-i.e., he was hiding the true situation in order to protect himself. (Wasa'il, IV, 441, hadith 32.)

http://www.al-islam.org/muta-temporary-marriage-in-islamic-law-sachiko-murata/legitimacy-muta#footnote31_i9ixbxm

[Ijtaba]

Ibn 'Abbas didn't view it as something openly allowed, he viewed it as Rukhsa, so only in extreme circumstances as was the case during that battle.

Do Ahlul Sunnah agree with the view of Ibn 'Abbas?

*By this I mean do Ahlul Sunnah agree that Mutah becomes Halaal in extreme circumstances as Rukhsa?

[Ijtaba]

Look up the thousands of fatwas by Sistani which he answers with a simple: Halal/Haram. Unless he is correct in all of them, then according to what you have said above, he is someone that changes the law of Allah. Of course, nobody would accuse him of such, because we believe that his rulings are sincere and based on his ijtihadaat.

If my opinion is asked regarding what you stated above then I don't agree with what Sistani and other marājiʿ are doing because I believe if by mistake any single of their ruling (no matter how much sincere they be) goes against ALLAH'S (SWT) Law (and Commandments) then they would be held accountable by ALLAH (SWT).

In my view its better for a person to shut his mouth regarding permissible and impermissible matters (those matters of which he has no knowledge) and save his life in Akhirah.

*One such example which came to my mind is Khomeini (through his ijtihaad) allowing a male to transition into a female and vice versa using hormonal treatment and/or undergoing sex reassignment surgery.

I have collected a few for a future project. For now, open any page in Kitab al Istibsaar and you will find the Imams contradicting one another. Shia scholars call it taqiyyah. Call it whatever you want, it is making halal into haram and vice versa.

Is Kitab al Istibsaar available in English language?

[Hani]

Ibn 'Abbas didn't view it as something openly allowed, he viewed it as Rukhsa, so only in extreme circumstances as was the case during that battle.

Do Ahlul Sunnah agree with the view of Ibn 'Abbas?

*By this I mean do Ahlul Sunnah agree that Mutah becomes Halaal in extreme circumstances as Rukhsa?

Maybe some early ones did, some changed their opinions when narrations of prohibition reached them.

Some people will tell you the pig is permissible in extreme circumstances.

[Rationalist]

Ibn 'Abbas didn't view it as something openly allowed, he viewed it as Rukhsa, so only in extreme circumstances as was the case during that battle.

Do Ahlul Sunnah agree with the view of Ibn 'Abbas?

*By this I mean do Ahlul Sunnah agree that Mutah becomes Halaal in extreme circumstances as Rukhsa?

The student of Abu Hanifa named Zafar  agreed with Muta. However, his line of the Hanafi fiqh is rarely followed.

A very few minority scholars do say it allowed but its reward is at  mubah level.

[Rationalist]

Shaykh Imran Hosein  is approving Muta.