(1) See al-Bukhari, with the commentary Fath al-Bari, 12/296, Kitab al-Hiyal, chapter “Legal stratagems in marriage,” and 9/143, Kitab al-Nikah, chapter “The Prophet’s ﷺ final prohibition of temporary (mutʿa) marriage”; Musnad Ahmad 1/142; Muslim, no. 27, Kitab al-Nikah, chapter “Mutʿa marriage,” and no. 1407 (29, 31). See also Ibn Hajar, Talkhis al-Habir 3/154. Al-Bukhari further reports (9/148) from Abu Jamra: “I heard Ibn ʿAbbas being asked about the mutʿa of women, and he permitted it. A client of his objected, saying, ‘That was only in times of hardship when women were scarce (or something similar).’ Ibn ʿAbbas replied, ‘Yes.’” In al-Ismaʿili’s version the client says, “It was only during jihad when women were few,” and Ibn ʿAbbas answered, “He is right.” (2) See Sahih Muslim, no. 596 (102), and al-Baghawi, Sharh al-Sunnah 8/60-61. (3) Al-Hakim relates in al-Mustadrak 4/340, through the chain of Ibn Ishaq: “Muhammad b. Muslim b. Shihab narrated to us, from ʿUbayd Allah b. ʿAbd Allah, from Ibn ʿAbbas, who said: ‘The first to apply ʿawl (proportional reduction of fixed shares in inheritance) was ʿUmar. By Allah, had he advanced those whom Allah has advanced and deferred those whom Allah has deferred, no share would ever have required ʿawl.’ He was asked, ‘Which shares did Allah advance and which did He defer?’ He replied: ‘Every share that Allah has not reduced except to another fixed share is one that Allah has advanced; every share that, when it exceeds its fixed portion, is entitled only to what remains is one that Allah has deferred—such as the shares of the husband, wife, and mother. Those advanced are the sisters and daughters. When the advanced and deferred heirs are present together, those advanced are given their full due first; whatever remains goes to the deferred heirs, and if nothing remains, they receive nothing.’ The chain is strong; al-Hakim declared it sound and al-Dhahabi concurred. Al-Bayhaqi records a longer version (6/253) through the same isnad. (4) See Sharh al-Sunnah 2/5-7.