For the ease of our readers, we are pasting the headings used in this chapter discussing various topics:
[1]. Nasibi objections to two Shia traditions referring to Mut’ah as a must
[2]. Nasibi propaganda on the rewards for physical contact between a husband and wife
[3]. Nasibi propaganda over a Shia tradition referring to Mut’ah as a blessing
[4]. Nasibi propaganda over a fake Shia tradition stating that those that practice Mut’ah shall be with the Prophet and Imams[5]. Some more fake traditions cited by Nawasib on the rewards of practicing Mut’ah
[6]. Dr. Salamah’s discussion on the rewards for Nikah Mut’ah and performing Ghusl afterwords
[7]. Nasibi propaganda over the commission of Mut’ah on the basis of another fake tradition
[8]. Refuting the questions posed by Dr Salamah al Nasibi
Ibn al Hashimi in his article Al-Shia.com on “Rewards for Doing Mutah” quoted some Shia traditions on Mut’ah without citing any primary sources because he preferring to copy and paste them from some website. We will expose his deceptive citation of non existent Shia traditions on Mut’ah later in the chapter but here let us refute two of the traditions from the aforementioned article by Ibn al-Hashimi relating to the importance of performing Mut’ah:
1. “A man should at bare minimum contract Mutah at least once during his lifetime. ” 3. “It is blame-worthy to avoid doing Mutah because it is part of the Sunnah to engage in Mutah.”
Screenshot from Ibn al Hashimi’s article
Let us ‘inform’ this Nasibi that the cited traditions are recorded in Al-Mufid’s book Khulasat al-Ejaz, pages 40 and 41 respectively. The first tradition is weak because it has in its chain Ahmad bin Muhammad bin Isa al-Armani who has not been authenticated by the scholars whilst the second tradition is also of no use as it has Hind bin al-Hajaj in its chain who has been declared ‘Majhul’ by Shiekh Jawaheri in Al-Mufid Min Mujam Rijal al-Hadith, page 656.
In another confused part of the article, Dr. Salamah attempts to prove that Mut’ah is evil because the Imams (as) have promised spiritual rewards for it. This is the strangest argument yet namely when the successors of the Prophet (s) say that something that contains great reward, this means that it is haram. He quotes the following narrations:
Mut’ah – A Pardon from All Sins The father of Saleem bin ‘Aqabah said that he asked Imam Ja’far as-Sadiq if there was reward in agreeing to Mut’ah. The imam said, “Yes, if it is practiced for seeking the pleasure of Allah and to oppose those who deny the sanctity of Mut’ah.Thus, when a person engages in Mut’ah, all of his private talking to the woman is recorded as virtues. When he extends his arms towards the woman, this is also written as virtue. When he engages in the sexual act with the woman, Allah forgives all of his sins. When the two take a bath, Allah showers His blessings upon them and forgives their sins equal to the amount of hair [on their bodies].” The narrator inquired in surprise, “Equal to the amount of hair on their bodies?” The imam replied, “Yes, for every one single hair [wet by the water]. But their reward is reduced by the amount of hair that may not be wet.”43
Ibn al-Hashimi al-Nasibi also dives into the water of plagiarization:
Mut’ah – A Pardon from All Sins: “When a person engages in Mut’ah, all of his private talking to the woman is recorded as virtues. When he extends his arms towards the woman, this is also written as virtue. When he engages in the sexual act with the woman, Allah forgives all of his sins. When the two take a bath, Allah showers His blessings upon them and forgives their sins equal to the amount of hair [on their bodies].” The narrator inquired in surprise, “Equal to the amount of hair on their bodies?” The imam replied, “Yes, for every one single hair [wet by the water]. But their reward is reduced by the amount of hair that may not be wet.” (Al-Kafi)
Previously Azam Tariq al-Nasibi in his book ‘Khutbaat Jail’ pages 261-262 under the citation ‘Merits and rewards of Mut’ah’ had also relied on a similar tradition:
Let us present excerpts from Mullah Baqir Majlesi’s famous book ‘Ijala Hasna’…. Salman, Miqdad, Yasir narrated this Sahih Hadith that the Holy Prophet said: ‘Whoever performs Muta’h once in his life is from the people of Jannah. When a man who makes intention to perform Mut’ah and the woman who gets ready to perform Mut’ah, when both of them meet, an angel comes down and protects them until both of them come out of their house. The conversation that both of them make is equal to making Tasbih. When both of them grab the hands of each other, their sins are cooked through their fingers. When both of them kiss each other, Allah gives them the reward of Hajj amd Umrah for each kiss. The time until they are busy in sexual intercourse, Allah gives them reward equal to a mountain for each every lust. When they get finished and perform Ghusl, while they know and believe that their God is Allah and to perform Mutah is Maqbool Sunnah (accepted Sunnah), then Allah says to the angels: ‘See both of my men who have stood up to perform Ghusl with this faith that I am their God, you bear witness that I have forgiven all of their sins’. No water drops from a hair of their body that ten rewards are written for them for each hair and ten of their sins are forgiven and they are exalted to ten top levels.
The tragedy is the early Nasibi scholars fabrciated all sorts of lies in their works against the Shias and the present day Nawasib quoted those works verbatim without actually examining those primary sources that is eveident from the fact that if some early Nasibi had made a spelling mistake, they copied down that same mistake. The name of the narrator that Dr. Salamah mentioned is not Saleem bin Aqabah but Saleh bin Aqabah. Secondly, Dr. Ahmad Abdullah Salamah’s article does not mention the book from which he took this tradition while Ibn al-Hashimi al-Nasibi al-Moron referenced it from al-Kafi that further destroys his credibility as an anto Shia advocate, for he never actually sought to determine whether this actually existed in al Kafi. The truth is that the tradition is recorded in Min Layhdrhu al-Faqih which has been declared ‘Majhul’ by Shaykh Majlisi in his book Rijal al-Majlesi, page 387.
As for Azam Tariq’s claim, we should point out that Baqir Majlesi was not the author of a book called ‘Ijala Hasna’. Even if for the sake of argument we believe that he was, then it is an open challenge to our opponents to bring the complete chain of narration and until they do so, the tradtion referred to as a Shia Hadith will remain a figment of his nasabi imagination!
This entire argument is nonsensical. We have already proven, without a shadow of doubt, that the Prophet (s) considered Mut’ah to be a type of marriage at the dawn of Islam as did the Sunni ulema. Marriage of any kind carries great rewards. We read in Ahl as-Sunnah’s authority work Kanz al Ummal, Volume 16 page 238, Kitab al Nikah Hadith 44437:
“When a man glances at his wife, and she looks at her husband, Allah (swt) glances at them with blessing. When a man grabs his wife by the hand their fingers lessen their sins”
We appeal to justice, Mut’ah is also a form of Nikah, and both Sunni and Shi’a books state that the physical contact between a husband and wife leads to the forgiveness of sins. If this is possible in permanent marriage, why not in temporary marriage?
Mut’ah is a legitimate means, via which a man and woman marry and hence can lawfully have sexual intercourse. The books of Ahl as-Sunnah themselves state that Allah (swt) rewards a couple that have sexual intercourse. We read in Sahih Muslim Book 005, Number 2198, Bab ul Zakat, Abu Dharr narrated that he heard Rasulullah (s) say to the Sahaba:
…every declaration of the glorification of Allah (i. e. saying Subhan Allah) there is a Sadaqa, and every Takbir (i. e. saying Allah-O-Akbar) is a Sadaqa, and every praise of His (saying al-Hamdu Lillah) is a Sadaqa and every declaration that He is One (La illha ill-Allah) is a Sadaqa, and enjoining of good is a Sadaqa, and forbidding of that which is evil is a Sadaqa, and in man’s sexual Intercourse (with his wife, ) there is a Sadaqa. They (the Companions) said: Messenger of Allah, is there reward for him who satisfies his sexual passion among us? He said: Tell me, if he were to devote it to something forbidden, would it not be a sin on his part? Similarly, if he were to devote it to something lawful, he should have a reward.
The couple are being rewarded because they are indulging in an act legitimised by the marriage and are hence protecting themselves from Zinah. Mut’ah is also a form of Nikah and likewise carries the same type of rewards since the couple are deemed a husband and wife under the Shari’ah and are ‘lawfully’ indulging in an act that would have otherwise been Zina.
According to Ahl as-Sunnah when a married couple touch each other’s sexual organs, it is considered to be a meritous deed. We read in Ahl as-Sunnah’s authority work ‘Fatawa Qadhi Khan’ as well as in ‘Fatawa Alamgiri’:
Abu Yusuf said: ‘I asked Abu Hanifa about a man who rubs his wife’s genital and she rubs his genital in order to make his sexual organ erect: ‘Do you think there is anything wrong in it?’ He replied: ‘No, rather I hope that they will be rewarded for that.’
1.. Fatawa Alamgiri (Urdu), Volume 9 page 42
2. Fatawa Qadhi Khan, Volume 4 page 783
Imam of Ahle Sunnah Abu Hamid Ghazzali in his authoritiy work ‘Ihyah Uloom al-Deen’ Volume 2 page 44 explains the reward of throwing semen into uterus with the help of a prophetic tradition:
“Prophet said: If a man cohabits with his wife, the reward of producing a child is written for him– such a child who becomes martyr fighting in the way of God. He said this in consideration of reward, because if a child is born like this, he will get reward for producing a cause in the way of God. This is possible if semen is thrown into uterus”
Ihyah Uloom al-Deen, Volume 2 page 44
We read in Kanz al Ummal Volume 16 page 237 Kitab al Nikah Hadith 44404:
Allah (swt) is pleased when a man and woman fondle each other, and He (swt) rewards them, and through this fondling He provides them with halaal earnings.
According to Ahl as-Sunnah’s authority work Durr’ul Mukhtar Volume 2 page 5, Kitab al Nikah, the great Imam of Ahl as-Sunnah Ibn Abideen Sha’afi, records marriage as one of the major acts of ‘worship’ incumbent on Muslims:
“There has been no Ibadat (worship) that has been incumbent upon Muslims from the days of Adam (as) till now and is to remain forever even in paradise except Nikah and Iman. It means that Nikah and Iman and eternal worship and there is no room for their abrogation.”
Durr ul Mukhtar, Volume 2 page 5
Imam of Ahl as-Sunnah Kamal al-Din Muhammad Ibn Humam, in Sharh Fatah al-Qadeer, Volume 2 page 340 whilst comparing wedlock to worship said:
“It is the closest thing to worship; so that occupying oneself with it is better than abandoning it for mere worship.”
Mut’ah is also a type of Nikah and the merits of Nikah and Mut’ah are one and the same. As such, the enemies of the Ahl al-Bayt (as) have no right to attack the merits of Mut’ah in Shi’a traditions, when they acknowledge that Mut’ah was considered marriage by the Prophet (s). If the argument is that sexual relations cannot be given any positive weight in religion, than this is the argument of Christians, not Muslims, and should be rejected outright. If the argument is that Mut’ah cannot be put on the same level as other acts of worship, then how are we to explain the following hadeeth in Sahih Bukhari, Bab ul Saum Volume 3, Book 31, Number 150:
A’isha said, “Allah’s Apostle used to kiss some of his wives while he was fasting.
We also read in Sunan Abu Daud Book 13, Number 2380, Kitab al Saum:
Narrated A’isha, Ummul Mu’minin: The Prophet (peace be upon him) used to kiss her and suck her tongue when he was fasting.
When the Ahl as-Sunnah have attributed such wonderful narrations in their book and graded them as Sahih, why do they become so angry at the idea that marital relations can lead to rewards? Dr. Salamah quotes some more hadeeths on this subject:
Dr Salamah states:
Mut’ah – A Blessing from Allah No one can close the door of blessings which Allah opens for His servants, Imam Ja’far as-Sadiq said, “Mut’ ah is one of the blessings of Allah.”40
Ibn al Hashimi also quoted:
15. Mut’ah – A Blessing from Allah: No one can close the door of blessings which Allah opens for His servants, Imam Jafar as-Sadiq said, “Mut’ah is one of the blessings of Allah.” (Al-Kafi)
Screenshot from Ibn al-Hashimi’s article
Dr. Ahmad Abdullah Salamah’s article did not mention the book from which he took this tradition while Ibn al-Hashimi al-Kadhab cited al-Kafi whilst the truth is that the tradition is not recorded in al-Kafi but in Wasail al-Shia, Volume 21 page 9 quoting Tafseer al-Qumi, with a borken chain of narration which renders the tradition weak and to be precise, narrator Abdullah bin Aslam has narrated the tradition from someone he did not mention the name of.
Even if the Shia tradition cited by Nawasib was authentic, it was not going to become something our opponents can mock since the belief that Mut’ah is one of the blessings of Allah (swt) can be found in famed Sunni works such as:
We read in Musnaf Abdur Razzaq:
Abdulrazaq – Ibn Juraij – Atta said: ‘…Then Atta said: ‘I heard Ibn Abbas saying: ‘May Allah’s mercy be upon Umar, Mut’ah was permitted by Allah as a mercy for Muhammad’s nation, had he not prohibited it, no one would be in need of fornication except the pervert one’.
Abdulrazaq al-Sanani: Ibn Hajar said: ‘Thiqah’ (Taqrib al-Tahdib, v1 p599). Abdulmalik Ibn Juraij: Ibn Hajar said: ‘Thiqah’ (Taqrib al-Tahdib, v1, p617). Atta bin Abi Rabah: Ibn Hajar said: ‘Thiqah’ (Taqrib al-Tahdib, v1, p675).
In Tafseer Qurtubi we read:
Ibn Abbas said: ‘Mut’ah is a mercy from Allah (swt)’
We appeal to justice, according to Ahl as-Sunnah the Sahaba are stars of guidance, and we should point out that Ibn Abbas is also amongst those stars regarding whom we read in al-Bidaya Wa al Nihaya, Volume 8 pages 299, 300 as follows:
“Ibn Abbas is the most knowledgeable person amongst the people as to what God has revealed to Muhammad. Umar Ibn al-Khattab used to say that the interpreter of the Qur’an is Ibn ‘Abbas. He was accustomed to telling him: ‘You have acquired a knowledge which we never received. You are the most expert in the book of God”‘
This is a topic which almost every anti-Shia author love to use in order to find an opportunity to mock at the Shias be it Dr. Ahmad Abdullah Salamah, Azam Tariq etc but for the sake of brevity, let us just mention Ibn al-Hashimi:
Al-Kafi is one of the four Shia books of Hadith; of the four, it is considered the most authoratative and authentic. We read one such Sahih Hadith, in which the Imam says: ”One who engages in Mut’ah once in his lifetime reaches the status of Imam Al-Hussain. One who engages in it twice becomes equal in status to Imam Al-Hasan. The one who performs it three times reaches the position of Imam Ali. And he who practices it four times acquires the level and position of the Prophet Muhammad.” (Furoo al-Kafi)
Screen shot from Ibn al-Hashimi’s article
What a shameless Nasibi we are confronting! If Ibn al-Hashimi’s spritual father Muawiya were to become alive from the wrath of grave, even he would not be able to find the tradition in Al-Kafi. Neither the tradition exists in Al-Kafi nor in any other principle Shia Hadith book. The only book this can be found in a book called ‘Minhaj Sadiqeen’ page 356 by Fatahullah Kashani (d. 988 H). The complete name of the book is ‘Minhaj al-Sadqeen Fi Elzam al-Mukhalifin fi al-Tafsir’ [The way of those who are true in binding over the opponents in Tafsir]‘ and is not a Hadith book but a comparative Tafsir, which is about refuting the Sunni Tafsir while proving the Shia Tafsir, therefore the book is usually classified as ‘Shia/Sunni dialogue book’ rather than a Shia Tafsir book. Hence it is a book in which Fatahullah Kashani refuted the lies and rumors which at that point of time were popular among the Sunni and Nasibi masses against the Shias. Thus, how stupid, in fact how cunning of these Nawasib to re-copy those very rumors or Nasibi claims from the book and attribute it to Sheikh Kashani while Sheikh Kashani himself refuted them! Kashani himself stated about this tradition:
“According to us this tradition is Majhul (unknown)”
Tafsir Manhaj al Sadiqeen. Volume 2, page 473
Even if the the above cited ‘report’ was a Shia Hadith, still the fact to be noted down is that Sheikh Kashani died in year 988 H while the last generation of scholars and narrators were till 500 H. Thus, whoever came after 500′s H, he ‘quoted’ from the book written by early scholars. So, if our opponents really want to suggest that the cited ‘report’ is a ‘Shia Hadith’ they will have to metion the book from which Kashani quoted the same and they will never be able to do that since Kashani was not quoting it from any Shia book but was refuting it as yet another Nasibi fabrication attributed to Shias.
Verily, the claims made by Ibn al-Hashimi that the cited tradition is ‘Sahih’ and can be found in ‘Furoo al-Kafi’ are suffice to prove him an emerging lair in the notorious madhab of Nawasib while the reallity is that Kashani recorded this amongst the rumors!
As for the text of the tradition, the first thing to note is the dishonesty used by the Nasibi in translating this tradition. The tradition uses the words “Darajata Kadarajat al Husayn” which states that the one practising Mut’ah shall attain with the Imam (i.e. be in their company) no where does the tradition refers to be equal in status to the Imam. It is obvious that this only a figurative way of speaking. Yet according to the Ahl as-Sunnah a child born of Zina can attain the rank of Imam in actual reality. We read in Ahl as-Sunnah’s authoritative work, Tauzeey w’al Talweey, page 7, the comments of Imam of Ahl as-Sunnah Sa’duddeen Taftazani:
“In worldly and religious matters illegitimate off spring have greater benefits then that of children born legitimately. Whatever position legitimate children attain, illegitimate children can also attain, their prayers are accepted, their testimonies are accepted, his becoming a Judge or Imam is permissible”
Since Nawasib always cite the incident of Abu Bakar leading the prayers during the time of Holy Prophet (s) as an evidence for his eligibility in becoming the caliph, we therefore point out the general Sunni rule regarding the acceptability of Imam in prayers. We read in Ummada tul Qari, Volume 5 page 226:
“The leading of prayers [Imamah] by a one born out of adultery is permitable by the majority”
We also read in Fatah ul Bari, Volume 2 page 155:
“The majority has gone to the validity of the Imamah (of prayers) by a one born out of adultery”
Clearly these words give room for him becoming a Khalifa. These enemies of the Ahl al-Bayt (as) are fond of recording the Shi’a tradition “those who do Mut’ah attain a rank with the Imams…” – we should point out that Mut’ah is a type of Nikah, and that at the beginning of Islam was made halaal by Allah (swt) for the Sahaba and their daughters, and Ibn Zubayr was born from this practise. At minimum the Ahl as-Sunnah do acknowledge that Mut’ah WAS halaal for a time – and Allah (swt) has bestowed all forms of blessing on one born legitimately. It is indeed heart rending that Dr Salamah adheres to a madhab where both legitimate and illegitimate child can attain the sane rank / status of Imamate. In the same way that Abu Bakr and Umar were Khalifas, an illegitimate child can also share their rank as Khalifas.
The argument that Mut’ah has spiritual benefit is also borne witness to by the Qur’an. Allah (swt) says in the Holy Qur’an, Surah Nisa verse 69-70:
“All who obey Allah and the messenger are in the company of those on whom is the Grace of Allah,- of the prophets (who teach), the sincere (lovers of Truth), the witnesses (who testify), and the Righteous (who do good): Ah! what a beautiful fellowship! Such is the bounty from Allah: And sufficient is it that Allah knoweth all”.
Ibn Katheer says as follows in his commentary of this verse:
“Any individual acts in accordance with what Allah (swt) and his Prophet (s) have given and distance themselves from those acts they said refrain from, such person shall enter Paradise with the Prophets and shall become the Rafiqeen”
The traditions that in any way mention the rewards for practicing Mut’ah can also be understood from another prespective. One should bear in mind that Mut’ah was something allowed in Islam due to it being a Sunnah of Rasulullah (s) that Umar had sought to exterminate. As Mut’ah was pursuant to the Sunnah of the Prophet (s), one can not from works rendered by scholars that any attempt reinstate an act permissible in Islam that has gradually eroded due to customs of and individual(s) or masses is a commendable act, so much so that the reward for an individual that re-introduces or revives a dead Sunnah is he shall be in Rasulullah’s midst / rank on the Day of Judgment. This is clearly proven from the hadith in Jama al Tirmidhi, Bab al Ulum page 92 [Printed in Deoband]:
Rasulullah (s) stated: ‘Whoever revives my Sunnah, has revived me, whoever revives me shall be in Paradise with me”
This is the reward for reviving a dead Sunnah: that such a person will be in the midst of where Rasulullah (s) resides on the Day of Judgment. Similarly, we read in Sunan Tirmidhi Volume 2 page 317, Bab al Manaqib:
“The Prophet (s) grabbed Hasan and Husayn by the hands and said: ‘Whoever loves me, these two and their parents, shall be with me, in my rank on the Day of Judgment”.
We read the same tradition in Musnad Ahmad bin Hanbal graded ‘Hasan’ by Shaykh Ahmad Muhammad Shakir:
Musnad Ahmad bin Hanbal, Volume 1 pages 412-413 Hadith 576 (Cairo)
The Arabic in this tradition states clearly those love these personalities ‘Fi Darjatee Yaum al Qiyamaha’ and we are yet to find any Sunni that has translated this tradition as meaning shall sustain the rank of the Prophet – but of course when it comes to defaming the Shi’a then mistranslating any hadith is legitimate game!
Similarly, Imam of Deobandies Rasheed Ahmed Gangohi also testified to the effect that if practicing a Mubah act becomes obsolete, then there will be reward for an individual who attempts to perform such an act. We read in Fatawa Rasheediyah:
Question: (When there is) a place wherein crow is considered Haram by the majority, wherein one who eats it is maligned, will such a person that eats crow be rewarded at such a place or there will there neither be a reward or puishment?
Answer: He will attain a reward.
Fatawa Rasheediyah page 598
We have come to know from the principle laid down by Deobandies that to eat something that is actually Mubah (such as crow) with the intention that others consider it Haram, is a notable for deed, for which the said individual shall attain a reward. From the perspective of Mut’ah, we can likewise say that to practice a Mubah act (such as Mu’tah) that has been considered Haram by the masses will help one attain reward.
Whilst the above hadith is connected with rewards via one’s heart / tongue, serving the rights of others is also a form of worship that carries reward in the eyes of Allah (swt). Having sex with one’s wife is a major act of serving the rights of others, a right that the husband fulfils throughout his life. In marriage, the couple are fulfilling the rights that they owe one another, and it is an act that carries major rewards. Allah (swt) orders us to fulfill our duties to others as a priority, and has provided the means for mankind to fulfil this duty, via sexual intercourse – an act that carries many benefits, primarily the production of offspring, a means via which human existence continues. Pious children make du’a of forgiveness for their parents, in fact their good deeds favor parents as Sadaqa Jareeya – are all these rewards / benefits not due to having sex? If it is then why the objection in believing that such an act carries rewards?
All of this points to the same reality indicated by the hadeeth that Dr. Salamah is criticizing: that those who perform righteous words and adhere to the Sunnah of the Prophet (s) shall be in his company on the day of Judgment. This is what every believer strives for; yet Dr. Salamah’s heart seems to be consumed by the desire to be placed with Mu’awiya and ‘Umar on the Day of Judgment. Indeed, we hope that his desire is fulfilled.
Ibn al-Hashimi in his article “Shia Hadith: Woman Who Does Mut’ah Twice Will Become Pure” cites two Shia traditions:
The Shia book “Mugni”, written by the esteemed Shia scholar Ali ibn Husayn ibn Babaveyh Al Qummi, contains the following narration: From Rasool-Allah: Jibraeel told me, “Ya Muhammad, Allah said: ‘I will forgive a woman from your Ummah who has engaged in Mut’ah twice.’” (”Mugni”, Ali ibn Husayn ibn Babaveyh Al Qummi, see scan above)The popular Shia website, Al-Shia.com, has included an entire book on Mut’ah, entitled “Narrations About the Rewards for Doing Mut’ah.” This book contains authentic Shia Hadith about Mut’ah.In it, we find the following Shia Hadith:A woman who lets a man do Mut’ah with her will have all her sins pardoned. It is narrated by Imam Baqir that the Prophet said, “When I was being taken to Heaven during the Miraj (ascension), Jibraeel met me and told me, ‘O Muhammad, Allah has promised to forgive all the sins of those women who practise Mut’ah.’”
Screenshot from Ibn al-Hashimi’s article
Dr. Ahmad Abdullah Salamah doesn’t fail to disappoint when he cites the second alleged report that has always remained hugely popular among the Nawasib:
Mnt’ah – A Pardon of Sins for Practicing Women It is narrated by Imam Baqir that the Prophet (PBUH) said, “When I was being taken to Heaven during the Mi’raj (ascension), Jibreel met me and told me, ’0 Muhammad, Allah has promised to forgive all of the sins of those women who practice mut’ah.”44
First of all, Sheikh Seduq’s book name is ‘Muqne’ not ‘Mugni’. Secondly, we could not locate the first tradition cited by Nasibi Ibn al-Hashimi as he provided a broken link of what he claimed to be a scanned image, thus, it is not until he produces the originial Arabic wording of the tradition from the said book, that we will accept its existence in Muqne. As for the second tradition, it is not authentic since it has been declared ‘Mursal’ by Sheikh Jawaheri in Jawaher al-Kalam, Volume 30 page 152.
Although Shaykh Seduq recorded this tradition in a chapter pertaining to Nikah al-Mut’ah this could be his personal opinion on this and this remains debatable since logic does not prove that the tradition refers to Nikah al-Mut’ah. In Islam there exist general rules through which we can deduce sub-rules, and the notion of a woman performing Nikah al-Mut’ah with a man for two hours after which all her sins will be forgiven, is illogical. Therefore, the correct explanation for the hadith is that it is referring to Mut’ah al-Hajj, because one that performs Hajj, all his / her sins forgiven, this would not be illogical afterall this hadeeth was recited during an era when Hajj was a very difficult ritual for women because they had to travel for months through hot desolate terrains, Allah (swt) therefore sought to motivate women to perform Mut’a al-Hajj as mentioned in this cited tradition. This interpretation of the cited tradition gets more weight when we read that according to a Hadith by Imam Abu Abdullah (as) found in Al-Istibsar, Volume 2 page 204, there are three types of Hajj namely, Hajj Mufarad, Hajj Hadi and Hajj Tamatu (Mut’ah al-Hajj) and the Hajj which is the most superior attracting the greatest rewards is Hajj Tamatu.
Later Ibn al-Hashimi comments on the rationale behind both Shia traditions:
It seems that the Shia religion is immoral, and it advocates the exploitation of women via the institution of prostitution
If Ibn al-Hashimi keeps insisting that Nikah al-Mut’ah is prostitution we will keep pressing him to clarify the rate that the daughter of his first caliph charged when she prostituted herself out and the ‘cut’ recieved by her father.
In his other article “More Shia Hadith on Mut’ah” he stated:
Mut’ah is not only allowed in the Shia religion, but it is actually actively encouraged. Al-Kafi is the most reliable of the four Shia books of Hadith. Here are some Hadith from that book; it should be noted that the Ahlus Sunnah rejects these Hadith as Shia fabrications: 1. The Prophet said, “The man who contracts Mut’ah once will be saved from the Hellfire. One who contracts it twice will be in the company of virtuous men [in Paradise]. And the one who contracts it three times will be my companion in the highest level of Paradise.” (Al-Kafi)2. The Prophet said, “The men and women who die without performing Mut’ah even once in their lives will appear on the Day of Judgment with their ears and nose cut and [their faces] deformed.” (Al-Kafi)3. Imam Jafar as-Sadiq narrated from the Prophet that “one third of the body is saved from the Hellfire if one contracts Mut’ah once. Two thirds of the body is saved if one contracts Mut’ah twice, and the whole body is saved from Hell if one contracts Mut’ah three times.” (Al-Kafi)4. It is narrated that once the Prophet was sitting among his companions and the discussion came to the topic of Mut’ah. The Prophet said, “Do you know what is the reward of Mut’ah?” The companions answered, “No,” The Prophet then said, “Jibraeel just came to me and said, ‘0 Muhammad, Allah sends His blessings to you and commands you to instruct your Ummah to engage in the practice of Mut’ah since this is the practice of [Allah’s] virtuous servants.” (Al-Kafi)
Screenshot from Ibn al-Hashimi’s article – One
Screenshot from Ibn al-Hashimi’s article- Two
Our open challenge to this deceitful Nasibi, is to prove that his noble ancestry, by citing the original Arabic of the said traditions that he alleges are from Al-Kafi. The truth is none of the above cited traditions exist in al-Kafi.
Dr Salamah states:
The father of Saleem bin ‘Aqabah said that he asked Imam Ja’far as-Sadiq if there was reward in agreeing to Mut’ah. The imam said, “Yes, if it is practiced for seeking the pleasure of Allah and to oppose those who deny the sanctity of Mut’ah. Thus, when a person engages in Mut’ah, all of his private talking to the woman is recorded as virtues. When he extends his arms towards the woman, this is also written as virtue. When he engages in the sexual act with the woman, Allah forgives all of his sins. When the two take a bath, Allah showers His blessings upon them and forgives their sins equal to the amount of hair [on their bodies].” The narrator inquired in surprise, “Equal to the amount of hair on their bodies?” The imam replied, “Yes, for every one single hair [wet by the water]. But their reward is reduced by the amount of hair that may not be wet.”
We have already proved above that the tradition is not authentic but just for the sake of argument let us reply to the ‘concept’ which the Nawasib actually wanted to mock at by using this weak tradition. We had previously discussed the first part of the tradition relating to the possible rewards attained for a couple engaged in Nikah (Mut’ah) but here we will discuss the latter part of the tradition, namely the reward for taking Ghusl.
The tactic of the good Dr is to point out to his brethren that the Nasibi believe that Allah (swt) rewards those that commit Zina. As we have already proven Mut’ah is a form of Nikah, hence any traditions that praise Nikah automatically incorporate Mut’ah, ranging from the act of sexual intercourse through to performing Ghusl. The Imams had specifically cited the rewards of Nikah Mut’ah, because this act was deemed halaal by Allah and his Rasulullah (s) and had been made haraam by Umar, and as a consequence society had become plagued with people fornicating. The Imams (as) were merely pointing out that Mut’ah was an act allowed by Allah (swt) that protected people from indulging in Zina, and just like standard Nikah it also carried rewards from Allah (swt).
Let us analyse an appraisal of Nikah from the books of Ahl’ul Sunnah. We read in Sahih Bukhari Volume 2, Book 13, Number 6, Bab ul Juma:
“Narrated Abu Huraira: Allah’s Apostle (s) said, “Any person who takes a bath on Friday like the bath of Janaba and then goes for the prayer (in the first hour i.e. early), it is as if he had sacrificed a camel (in Allah’s cause); and whoever goes in the second hour it is as if he had sacrificed a cow; and whoever goes in the third hour, then it is as if he had sacrificed a horned ram; and if one goes in the fourth hour, then it is as if he had sacrificed a hen; and whoever goes in the fifth hour then it is as if he had offered an egg. When the Imam comes out (i.e. starts delivering the Khutba), the angels present themselves to listen to the Khutba.”
In Sunan Tirmidhi we read these words:
Waki stated: ‘One who performs Ghusl and also gives Ghusl to his wife it’
Jami’ Tirmidhi, Arabic-Urdu Volume 1 page 300
In his commentary of this tradition, Imam of Deobandies al-Muhaddith Ahmad Ali Saharanpuri in ‘Sunan Tirmidhi ma Hashiya Ahmad Ali Saharanpuri’ Volume 1 page 58, published Deoband, says:
“Give Ghusl to his wife” in the tradition, it means he in made her perform Ghusl by having sexual intercourse with her so as to fulfil his sexual desire”
Dr Salamah should take note, one that ‘fulfils his sexual desire’ via intercourse with his wife, is rewarded in such a manner that, when he his subsequent Ghusl on Friday invites a reward that is on par with sacrificing a camel. This clearly proves that the reward for entering the Mosque after Wudhu or the standard Ghusl does not carry as great a reward as performing Ghusl Janaba. What did the man do that granted him such a reward? He had sex with his wife, much of which involves him merely fulfilling his own sexual instinct. A wife here can refer to standard Nikah or Nikah Mut’ah, since the tradition refers to the reward not to the type of Nikah, and according to Ahl as-Sunnah when Rasulullah (s) had praised this act, he had done so at a time when Mut’ah was also legitimate, since Sunni traditions allege that Mut’ah was practised at the time of the victory of Makka, others even say the Farewell Pilgrimage. According to Ahl as-Sunnah this appraisal of Juma occurred long before these events which is why Imam of Ahl as-Sunnah Ibn Jurraya sought maximum benefits from such reward by contracting Mut’ah with between 70 and 90 women.
If our opponents like the Nawasib of Sipah-e-Sahabah (Kr-Hcy.com) insist on continuing to mock the above cited Shia traditions then they are asked to compare these Shia traditions with the explicit facts put forward by the Holy Prophet [s] recorded and endorsed by their legendary Wali and Scholar Shaykh Abdul Qadir Jilani. Shaykh Abdul Qadir Jilani who whilst discussing the etiquette’s of Nikah narrates this tradition in Ghanya li-Talibeen Volume 1 page 119-120:
Whenever a woman becomes pregnant by her husband and bears his child, her spiritual rewards is equal to that of the man who stays awake all night in prayer, of the man who fasts all day long, and the warriors in the cause of Allah….Whenever a man takes his wife seductively by the hands, Allah records a good deed to his credit. When he hugs her (He is credited with) ten good deeds. When he has sexual intercourse with her, it is worth more than this world and all that it contains. Then when he gets up to perform a complete ablution, the water does not reach a hair of his body without a good deed recorded in his favour, a bad deed being erased from his balance sheet, and promotion to a higher spiritual level being awarded to him. What he receives for his total ablution [Ghusl] is worth more than this world and all that it contains. Allah will comment him to the angels in glowing terms, saying: “Just look at my servant, He got up in the middle of the chilly night to remove his ritual impurity (janaba) by taking a bath. He must be surely convinced that I am his Lord. Bear witness, all of you, to the fact that I have forgiven him!”
Ghanya li-Talibeen Volume 1 pages 119-120 (Al Baz Publishing, INC)
Dr Salamah states:
The Commission of Mut’ah
Ali asked the Prophet (PBUH),38 What is the reward of the person who participates in the virtuous deed of arranging the mutual meetings of a man and woman?” The Prophet (PBUH) said, “He will receive the same reward as the two who engage in mut’ah.”
Of course, how can we forget to reveal Ibn al-Hashimi’s copy pasting:
13. The Commission of Mutah: Ali asked the Prophet: “What is the reward of the person who participates in the virtuous deed of arranging the mutual meetings of a man and woman?” The Prophet said, “He will receive the same reward as the two who engage in Mutah.” (Al-Kafi)
Azam Tariq had also quoted:
Let us present excerpts from Mullah Baqir Majlesi’s famous book ‘Ijala Hasna’…Narrators of Hadith Salman Farsi etc narrate that Ali stood up and said: ‘O Prophet, I am the one who bears you witness. Please tell me the reward for the one who plays a role in this virtuous act [by bringing the couple together]’. The Holy Prophet replied: ‘His reward is equal to the one who performs Mutah’. Then Amiur al-Mumineen asked: ‘What is the reard who perform Mutah?’. The Holy Prophet said: ‘When they finish and perform Ghusl, then for each drop of water Allah produces angels who perform Tasbih and its reward will reach them until Qayamah’. After narrating this Ali said: ‘Whoever consider this act as difficult and do not perform it, he is not from my Shias and I am disassociated from him’
First of all we should ask Ibn al-Hashimi, what prevented Ibn al Hashimi from an online al-Kafi link, as he has done in other of his articles? The answer is simple the tradition does not exist in al-Kafi nor in any other principle Shia hadith book.
As for Azam Tariq’s claim, we have already mentioned that Baqir Majlesi did not author the book ‘Ijala Hasna’ and even if he had, the onus on the Nawasib is to cite the complete chain of narration of the alleged Hadith.
Although we have proved that no such tradition exists in al-Kafi, for the sake of discussion and to disprove to the Nawasib that we, the followers of the ‘gate of knowlege’ are never hestitant in defeating them through discussion, we would like to argue that helping a couple to marry is a major blessing because getting married is the Sunnah of Rasulullah (s). Why is it outrageous to believe that arranging such a marriage carries a reward? We appeal to those with open minds to think about this logically, a third party is assisting the couple to lawfully marry and have sexual intercourse, had they not assisted the parties they may well have satiated their lust via Zina. By arranging Mut’ah between the parties, the third party shall be rewarded for achieving two good deeds, namely:
And the reward of helping a couple to marry is also recorded in the books of our opponents. Imam Abi Bakar al-Haythami records:
“The messenger of Allah said: ‘The worst thief is he who steal the tongue of the ruler and amongt the great sins is to usurp the property of a Muslim and the best favor is to visit a sick person, and the complete favor is to put your hand on him and ask him as to how does he feel. Among the superior intercessions, is to intercede between two for the Nikah till he gathers them.”
1. Majm’a al-Zawaed, Volume 4 page 181 Tradition 6922
2. Al-Jam’e al-Saghir, Volume 1 page 378
3. Mu’ajam kabir, Volume 22 page 336
4. Kanz al-Umal, Volume 15 page 896
5. Ahad wa al-Methani, by al-Dhahak, Volume 5 page 96
If Nawasib still object to the notion of helping someone to find his/her partner so that they can perform Nikah al Mut’ah then these Sahaba worshippers should have a look at the example of a female companion Ume Abdullah bint Abi Khatheema who provided a woman for another Sahabi who was visiting Shaam, and this arrangement was for the purpose of Mut’ah. The episode is cited in the next topic, which is:
Dr. Salamah writes:
It seems appropriate to conclude this discussion with the following questions; If an Islamic state is established based upon Shi’ah doctrines or if the Shi’as are allowed to practice their religious beliefs, who would organize the “religious duty” of supplying young girls with which one could engage in the practice of Mut’ah?
Nikah is also a religious duty in Islam. Does the Nasibi Saudi Arabian State organize the religious duty of providing young girls to marry? This religious duty can be carried out between the two parties or can be arranged by a third one. There is no duty under Shari’ah to present young girls to interested parties. Therefore, Dr. Salamah’s question makes little sense.
But in any case, we read that the “supplying of young girls” was the Sunnah of ‘Umar. We read in Sahih Bukhari, Volume 5, Hadith Number 352 in the Book of Nikah:
“‘Umar bin Al-Khattab said, ‘When Hafsa bint ‘Umar became a widow after the death of (her husband) Khunais bin Hudhafa As-Sahmi who had been one of the companions of the Prophet, and he died at Medina. I went to ‘Uthman bin ‘Affan and presented Hafsa (for marriage) to him. He said, ‘I will think it over.’ I waited for a few days, and then he met me and said, ‘It seems that it is not possible for me to marry at present.’ ‘Umar further said, ‘I met Abu Bakr As-Siddique and said to him, ‘If you wish, I will marry my daughter Hafsa to you.’ Abu Bakr kept quiet and did not say anything to me in reply. I became angrier with him than with ‘Uthman.
Here, we see ‘Umar going from man to man, offering his daughter to them. Would Dr. Salamah do the same?
Moreover arranging or in the words of Dr. Salamah intending to taunt at Shias ‘supplying’ a woman to someone for Mut’ah was the Sunnah of Sahabiah as well. We read in hadith books that a Sahabiyah (female companion) arranged a woman for another Sahabi during the reign of Umar.
Um Abdullah bint Abi Khuthaima stated that a man came from Syria and said: ‘Celibacy has become difficult for me, arrange a woman for me so that I can perform Mut’ah with her’. She replied: ‘I guided him to a women, so he agreed with her and testified just witnesses, he stayed with the woman for as long as Allah wanted him to stay and then left.
Online Kanz ul Ummal, Volume 7 Hadith 45726
Um Abdullah Abi Khatheem/Hastheema whose actual name was Laila was the first female companion who migrated to Madina. Ibn Athir records in Asad al Ghaba, Volume 2 page 513:
“Amer bin Rabya bin kaab…he embraced Islam in Mecca and migrated to Habasha with his wife, then he came back to Mecca and after that he migrated to Madina also with his wife Laila Bint Abi Khatheema, Laila is considered the first woman who migrated to Madina.”
Online Asad al Ghaba, Letter: Ain, Topic: Aamir Bin Rabi
Allamah Ibn Abdul Barr records:
“Laila Bint Abi Khateema Bin Hudhaifa Bin Ghanem Bin Amer Bin Abdullah Bin Ubaid Bin Uwaij Bin Uday Bin Kaab Al-Qurashia Al-Adawya, she migrated in the two migrations and prayed to the both the Qiblah…”
Online Al Istiab fi Marfat Ashaab , Vol 2 No. 2468 Chapter: Laam
Also see Online Isabah by Ibn Hajar Asqalan, Translation No. 4384
If Mut’ah was really Haram then didn’t Um Abdullah Abi Khatheem commit a sin when arranging a woman for Mut’ah? And since our opponents always shout for the respect and unconditional adherence to each and every Sahabi then they should not have any objection whatsoever at ‘supplying’ a woman for the purposes of Mut’ah since it is the sunnah of one of their beloved female companions.
Further, we may pose another question: would he loan out his wife or daughter for the sake of halala?
Dr. Salamah then asks a second question:
Would the state or the Shi’ah community issue religious licenses to a few virtuous women to take up the profession of Mut’ah on a full-time basis
Did Asma binte Abu Bakr obtain a religious license from Rasulullah (s), since she had vouched proudly that she had practised Mut’ah during the lifetime of Rasulullah (s)? In the same way that women did not get licenses from Rasulullah(s) for Mut’ah the same is the case today: all that is required is an agreement between the two parties. The meaning of Salamah’s question remains vague.
He then asks:
Would devout Shi’as allow their wives, mothers, sisters and daughters to participate in the virtues of Mut’ah in their free time?
First point to note is the fact that the Shi’a would not allow their wives to contract Mut’ah since they are already married. If Nawasib cannot understand this, then could they inform us whether they would allow their mothers to contract a (permanent) Nikah with others since they have no objection on permanent Nikah unlike Mut’ah? We hope this question will make Nawasib understand the absurdity of the questions that they pose.
As we have seen, Mut’ah is a practice allowed under the Shari’ah that believers can utilise when the need arises, and acts as a safety valve from Zina. Allah (swt) has allowed the believers this option, which means that they ‘can’ practise Mut’ah, not that they ‘must’ practise it. When your Imam Abu Hanifa endorsed Nikah halala did he do so to aid his mother and daughter? We may ask another question for Dr. Salamah: The Hanafi Sect approves of female circumcision. Have the women in Dr Salamah’s household carried through this virtuous act? We read in Musnad Ahmad bin Hanbal:
“Circumcision is a Sunnah for men and an honour for women” Musnad Ahmad bin Hanbal, Volume 5 Hadith No. 19794
Imam al-Nawawi in his book “Al-Majmo’a Shrah al-Mahdab” Volume 1 page 348 Kitab al-Taharah states:
“Circumcision is obligatory for men and women and many of the Salaf have said so”
We further read:
“The correct and popular doctrine which al-Shafeei (may Allah have mercy upon him) and the majority affirmed is that it is obligatory for men and women”
Majmo’a Shrah al-Mahdab, Volume 1 page 348 Kitab al-Taharah
We read in Fatah ul Qadeer, Sharh Hidaya Volume 1 page 106, Bab Ghusl:
“Circumcision is that area where flesh is removed from the man or woman, and this circumcision is a Sunnah for a man, and is a great honour for a woman, since it is more enjoyable to have sex with a circumcised woman, and some of the jurists have said that circumcision for men and women is a Sunnah”.
The reference can also be read from the online Shrah Hidayah from the following Salafi link:
http://feqh.al-islam.com/Display.asp?Mode=0&MaksamID=3&DocID=52&ParagraphID=21&Diacratic=0
We would appeal to Dr Salamah, if female circumcision is such a virtuous act according to your madhab, as vouched for in these great works, could you kindly tell us if any of the wives and daughters of your first three Khalifas were circumcised? If circumcision is a Sunnah in your madhab have you or your brethren in faith allowed your wives, mothers, sisters and daughters to participate in the virtues of female circumcision? If you can’t find any examples of female circumcision in your camp, we certainly can with regards to Mut’ah, when Abu Bakr’s daughter did so.
Imam of Ahle Sunnah Abi Faraj Qadamah bin Jaffar bin Qadamah bin Ziyad al-Katib (d. 337 H) records a daring concept in his book ‘Nazha tul Quloob’. Allamah Ragihb Asfahani also quoted the same references in his book ‘Al Muhazraat’:
Qadamah stated: ‘A child born out of fornication is exalted due to the fact that a man does so with lust and effort hence birth is more complete, whilst what a man does by Halal means, a man will be doing so just with an affectation in front of a woman’.
Al Muhazraat, Volume 1 page 356
Now we challenge Dr Salamah: according to your ‘ulama a child born of Zina is better than a child born from wedlock. So did your Sahaba and Salaf Imam produce ‘complete’ children? We can paraphrase Dr Salamah’s line of questioning, and on the basis of Qudamah’s statement that zina produces good benefits we would ask him:
‘Would the [Sunni] state or the Sunni community issue religious licenses to a few virtuous women to take up the profession of Zina on a full-time basis or would devout Sunni’s allow their wives, mothers, sisters and daughters to participate in the virtues of Zina in their free time to ensure that a ‘complete’ Sunni population is produced?’
Other fatwas that Dr. Salamah should immediately act upon according to his logic that anything permissible is wajib, would include the fatwa of Sheikh Abi Zaid al-Marozi recorded by Imam Nawawi in Al-Majmo’a Sharah Mahdab, Volume 4 page 575:
“Is it allowed to eat pure sperm? There are two views…The second view is that it is lawful, this is the statement of Sheikh Abi Zaid al-Marozi because it is pure.” Al-Majmo’a Sharah Mahdab, Volume 4 page 575
Note: Here, we are only concerned with the edict of Sunni Shaykh Abi Zaid.
We should also highlight the revered position of Shaykh Abi Zaid in Sunni madhab. Imam Dhahabi records in Siyar Alam an-Nubla, Volume 16 page 313-314:
The Sheikh, the Imam, the Mufti, the model, the ascetic, the sheikh of the Shafiyees, Abu Zaid Muhammad bin Ahmad bin Abdullah bin Muhammad al-Marozi, the narrator of Sahih al-Bukhari’…Al-Hakim said: ‘He was one of Imams of Muslims and one of the those who preserved the (Shaiyee) madhab and had the best (religious) opinions (among the scholars) and was one of the most ascetics of the world.’ Abu bakr al-Bazaz said: ‘I accompanied the jurist Abu Zaid (while traveling) from Nisabur to Makka, I don’t think the angels counted a sin of him.’
Ibn Katheer recods in al-Bidaywah wal-Nihayah, Volume 11 page 340:
Abu Zaid al-Marozi, the Sheikh of the Shafiyees during his time and the Imam of the people during his century in jurisprudence, asceticism, worshipping and piety.
Dr. Salamah has argued that anything halaal should get state support, and has asked why the state does not provide women for Mut’ah if Mut’ah is halaal. Since it is supposedly halaal to eat sperm/semen, therefore clearly state support should be given to those who would like to eat semen, just as (according to Salamah) the state should be providing women for Mut’ah if Mut’ah is halaal. Would Dr. Salamah like to follow this fatwa and offer his services to the Saudi Arabian State, and ensure that he fulfils his religious obligation by making his semen available for all to eat? There are, after all, a lot of hungry people in Saudi Arabia, and surely ensuring that they are able to fill their stomachs with a tall drink of human semen would be more obligatory than providing them women for Mut’ah. First things first, after all. Also, in this same vein, we remember that Sipah-e-Sahaba used the following hadeeth to prove Mut’ah is not halaal:
“Abdullah bin Umair came before Imam Baqir (as) and asked a question regarding Mut’ah, The Imam replied ‘Mut’ah is halaal until the Day of Judgement;. He [Ibn Umair] then asked ‘Would you like it if your women / daughters did this?’ Upon hearing this, the Imam turned away his face”.
Now, what does Dr. Salamah think Sheikh Abi Zaid al-Marozi’s reaction would be in the following conversation:
Someone came to Sheikh Abi Zaid al-Marozi and asked whether or not it is permissible to eat semen. The Sheikh said yes. The person then asked: “Would you like it if your daughter did this?” Would Sheikh do what Dr. Salamah was advising Imam al-Baqir (as) to do, and say: “Yes, here is my daughter! Feed her as much as you like!”
We read in Allamah Hassan bin Mansoor Qadhi Khan’s famed work Fatawa Qadhi Khan, Volume 1 page 11, Kitab al Taharah as well as in Fatawa Alamgiri:
“If some body parts are affected by nijasa (impurity) and he licked it with his tongue until it is removed, it will then become pure”
Online Fatawa Alamgiri
Could Dr Salamah inform us as to whether any of the women in his home act on the above virtuous fatwa?
Dr. Salamah has made a big mistake by attempting to argue that Shia hadeeth literature legitimizes immorality. All that we have discussed leaves no doubt that Mut’ah is in no way immoral, and that it was sanctioned by Allah (swt) and His Prophet (s). Conversely, the Sunni hadeeth literature abounds with some of the most lurid and disgusting tales. The Sunni fiqh is, at times, even worse. Some notable examples of the public immorality of some companions and Sunni ‘ulama are given in the chapter “Examples of Sunni morality” as well as some of the blasphemous stories attributed to the Holy Prophet (s) himself.
