229/1 — (When it became clear to Ibn Abbās—may Allah be pleased with him—that people had become lax regarding it—meaning temporary marriage—and were no longer restricting it to cases of necessity, he ceased issuing that fatwa and retracted it. Zād al-Maād, vol. 4, p. 7, Subayh edition.) p. 158; p. 184.

Weak. Al-Bayhaqī (7/205) recorded it through al-Hasan ibn Umāra, from al-Minhāl ibn Amr, from Saīd ibn Jubayr, who said: I said to Ibn Abbās, “What have you done? The caravans have carried your fatwa far and wide, and poets have put it into verse!” He asked, “What have they said?” He replied: The poet said:

I said to the shaykh when his sitting ran long:
“My friend, would you take up Ibn Abbās’s ruling?
My friend, would you have a fair, buxom woman,(1)
Your lodging until the people depart?”

Ibn Abbās said, “This is not what I intended, nor was this the fatwa I gave concerning temporary marriage. Temporary marriage is lawful only for someone compelled by necessity. Indeed, it is merely like carrion, blood, and pork.”

I say: Al-Hasan ibn Umāra is rejected as a transmitter.

He then recorded through Layth, from his son-in-law, from Saīd ibn Jubayr, from Ibn Abbās, that he said regarding temporary marriage: “It is forbidden, like carrion, blood, and pork.”

Layth—namely, Ibn Abī Sulaym—is weak, and I could not identify his son-in-law.

He then related from Mūsā ibn Ubayda, from Muhammad ibn Kab, from Ibn Abbās—may Allah be pleased with them both—who said:

“Temporary marriage was practiced at the beginning of Islam, and they used to recite this verse: (‘So for whatever enjoyment you have had from them until a specified term’)—the verse. A man would arrive in a town where he knew no one and marry for the period he thought it would take him to finish his business, so that she might safeguard his belongings and put in order for him…”