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Mutah is practiced mainly by Shi'ites today, although at one time Muhammad permitted it for all Muslims. This is one of many areas of disagreement between Sunnis and Shi'ites. Sunnis believe Muhammad abrogated Mutah, while Shi'ites disagree and still practice Mut'ah as allowed by Muhammad.
 
Mutah is practiced mainly by Shi'ites today, although at one time Muhammad permitted it for all Muslims. This is one of many areas of disagreement between Sunnis and Shi'ites. Sunnis believe Muhammad abrogated Mutah, while Shi'ites disagree and still practice Mut'ah as allowed by Muhammad.
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According to Islamic literature, Mutah was first made unlawful by Mohammad on the day of the battle of Khaybar (a battle against a Jewish tribe named Khaybar), after having been practiced since the conception of Islam. It was then made lawful again on the day of Conquest of Makkah for 3 days by Muhammad, at which point his companions complained to him their desire for women. From here onwards, it is disagreed upon between Sunnis and Shias on whether Mutah was made again unlawful by Muhammad or not. Historical records show that the practice of Mutah continued in the early Muslim community by the companions until Umar (the second caliph) forbade it sometime between 13-23 AH. Even at this point, however, a number of Muhammad's prominent companions held the belief that Mutah was never made again unlawful by Muhammad, the most notable being Ibn Abbas.<ref>https://sunnah.com/muslim:1406f
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https://sunnah.com/muslim:1406g
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https://sunnah.com/muslim:1406f
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https://sunnah.com/muslim:1407a
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https://sunnah.com/muslim:1406i
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The Sunni Shafi'i scholar al-Baydawi said of Mutah, "The purpose of the contractual marriage is the mere pleasure of intercourse with a woman, and her own enjoyment in what she has given."<ref>p. 108, ''The Interpretation of the Baydawi''</ref>
 
The Sunni Shafi'i scholar al-Baydawi said of Mutah, "The purpose of the contractual marriage is the mere pleasure of intercourse with a woman, and her own enjoyment in what she has given."<ref>p. 108, ''The Interpretation of the Baydawi''</ref>
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