Nikah Al-Muta (Mutah Marriage) According to Ahl al-Bayt (peace be upon them)
In the Name of Allah, the Most Merciful, the Most Compassionate
Peace and blessings be upon the noblest of prophets and messengers, and upon his pure and righteous family, and Allah’s pleasure upon the rightly guided Companions, and those who follow them with goodness until the Day of Judgment.
To proceed:
Since much has been said regarding mutʿa (temporary marriage), and the disputes between Muslims (Sunnis and Imami 12ers) have intensified, each side presenting the statements of their predecessors on this matter, it occurred to me to present the sayings of the Imams of Ahl al-Bayt (peace be upon them) — the masters of the Zaydiyya from the descendants of al-Hasan and al-Husayn, both the earlier and later ones — reminding the discerning reader not to miss the recognition of the infallible Fāṭimid consensus in this issue.
Before reviewing the sayings of the Imams of Ahl al-Bayt (peace be upon them) on mutʿa, I find it necessary to first mention the description of mutʿa according to the Jaʿfari school, so that our presentation will be more precise and acceptable.
[The Description of Mutʿa Marriage According to the Imami 12ers]
- Shaykh al-Ṣadūq narrated in his book Man Lā Yaḥḍuruhu al-Faqīh, from Abū ʿAbdillāh (peace be upon him), the description of mutʿa. Al-Ṣādiq (peace be upon him) said:
“The man says to the woman: Marry yourself to me temporarily, according to the Book of Allah and the Sunnah of His Prophet, a marriage not of fornication, on the condition that I will not inherit from you nor you inherit from me, and I will not seek your child, until a specified term. If I wish, I may extend it, and you may extend it too.” - Another description: the man says to the woman: I marry you for such-and-such days, for such-and-such dirhams. When those days end, her divorce is in her condition.
- Thus, mutʿa in brief is:
A marriage without guardian and without witnesses.
A marriage without divorce, ending at the agreed time.
A marriage without inheritance.
A man may contract mutʿa with as many women as he wishes.
The one who practices mutʿa is promised a great reward from Allah.
Yes, this is the Jaʿfari description of mutʿa. Now we begin with the sayings of the Imams of Ahl al-Bayt (peace be upon them) on mutʿa.
[What is Reported from the Commander of the Faithful, ʿAlī ibn Abī Ṭālib (peace be upon him) (d. 40 AH)]
- Imām Zayd ibn ʿAlī ibn al-Ḥusayn (peace be upon him), from his forefathers, from ʿAlī (peace be upon him), said:
“The Messenger of Allah (peace and blessings be upon him and his family) forbade mutʿa marriage on the day of Khaybar.”
(Musnad Imām Zayd ibn ʿAlī, Book of Marriage, Chapter: The Guardian and Witnesses in Marriage). - Muḥammad ibn Manṣūr al-Murādī narrated with his chain, from al-Ḥasan and ʿAbd Allāh, the sons of Muḥammad ibn al-Ḥanafiyya, from their father, from ʿAlī (peace be upon him):
He said to Ibn ʿAbbās, who was giving fatwā on mutʿa:
“Wait! For the Messenger of Allah (peace and blessings be upon him and his family) forbade it on the day of Khaybar, and [also forbade] the meat of domesticated donkeys.”
(Amālī Imām Aḥmad ibn ʿĪsā ibn Zayd ibn ʿAlī — Rāʾb al-Ṣadʿ, Chapter: On the Prohibition of Mutʿa and the Invalidity of Marriage Without Guardian and Witnesses). - Imām Yaḥyā ibn al-Ḥusayn, known as “al-Nāṭiq bil-Ḥaqq” (peace be upon him), narrated with his chain to al-Ḥasan and ʿAbd Allāh, from their father Muḥammad ibn ʿAlī, who heard his father ʿAlī (peace be upon him) meeting Ibn ʿAbbās, having heard he allowed mutʿa, and said to him:
“You are a confused man! The Messenger of Allah (peace and blessings be upon him and his family) forbade it on the day of Khaybar, and [forbade] the meat of domesticated donkeys.”
(Amālī Imām Abī Ṭālib, Chapter 47). - Imām al-Mutawakkil ʿalā Allāh Aḥmad ibn Sulaymān (d. 556 AH), narrated from ʿAbd Allāh al-Maḥḍ ibn al-Ḥasan ibn al-Ḥasan, from his father, from his grandfather, from ʿAlī (peace be upon him):
“The Messenger of Allah (peace and blessings be upon him) forbade mutʿa of women on the day of Khaybar. He said: ‘If I find anyone practicing it, I will flog him.’”
(Uṣūl al-Aḥkām, Book of Marriage, Chapter: What Is Valid or Invalid in Marriage).
[What is Reported from Zayd ibn ʿAlī ibn al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib (peace be upon him) (d. 122 AH)]
- The jurist of Banī ʿAlī, Abū al-Ṭāhir Aḥmad ibn ʿĪsā ibn ʿAbd Allāh ibn Muḥammad ibn ʿUmar ibn ʿAlī ibn Abī Ṭālib, said:
My father narrated to me from his father, from Zayd ibn ʿAlī, when asked about mutʿa, he said:
“It is like carrion, blood, and pork.”
(Amālī Imām Aḥmad ibn ʿĪsā ibn Zayd ibn ʿAlī). - Imām Zayd ibn ʿAlī (peace be upon him) was asked about mutʿa, and he said:
“It was a concession revealed in the Qur’an, but it was prohibited when the rulings of waiting period (ʿidda) and inheritance were revealed. This is the consensus of Ahl al-Bayt (peace be upon them).”
He was asked: “O son of the Messenger of Allah, what abrogated it?”
He said: “The saying of Allah Most High: ‘And those who guard their private parts…’ [al-Muʾminūn: 5, and the following verses]. Thus, Allah permitted only the wife and those whom the right hand possesses.”
(Majmūʿ Rasāʾil Imām Zayd ibn ʿAlī).
[What is Reported from ʿAbd Allāh ibn al-Ḥasan ibn al-Ḥasan ibn ʿAlī ibn Abī Ṭālib (peace be upon him) (d. 145 AH)]
- The ascetic of Ahl al-Bayt, ʿAbd Allāh ibn Mūsā ibn ʿAbd Allāh ibn al-Ḥasan ibn al-Ḥasan ibn ʿAlī ibn Abī Ṭālib, narrated from his father, from ʿAbd Allāh ibn al-Ḥasan, that he said to a man who practiced mutʿa:
“Fear Allah, and leave what you are doing.”
(Amālī Imām Aḥmad ibn ʿĪsā ibn Zayd ibn ʿAlī).
[What is Reported from Muḥammad ibn ʿAbd Allāh ibn al-Ḥasan ibn al-Ḥasan ibn ʿAlī ibn Abī Ṭālib (peace be upon him) (d. 145 AH)]
8. Muḥammad ibn Manṣūr al-Murādī narrated with his chain from Miskīn al-Sammān, who said:
“I asked Muḥammad ibn ʿAbd Allāh, known as al-Nafs al-Zakiyya, about mutʿa. He said: ‘Do not seek it.’”
(Amālī al-Imām Aḥmad ibn ʿĪsā ibn Zayd ibn ʿAlī, Chapter: On the Prohibition of Mutʿa and the Invalidity of Marriage Without Guardian and Witnesses).
[What is Reported from Aḥmad ibn ʿĪsā ibn Zayd ibn ʿAlī ibn al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib (peace be upon him) (d. 240 AH)]
9. Muḥammad ibn Manṣūr al-Murādī said:
“I asked Aḥmad ibn ʿĪsā about mutʿa. He did not consider it [permissible].”
(Amālī al-Imām Aḥmad ibn ʿĪsā ibn Zayd ibn ʿAlī, Chapter: On the Prohibition of Mutʿa and the Invalidity of Marriage Without Guardian and Witnesses).
[What is Reported from al-Qāsim ibn Ibrāhīm ibn Ismāʿīl ibn Ibrāhīm ibn al-Ḥasan ibn al-Ḥasan ibn ʿAlī ibn Abī Ṭālib (peace be upon him) (d. 246 AH)]
10. Muḥammad ibn Manṣūr al-Murādī narrated from Jaʿfar ibn Muḥammad al-Nayrūsī, from Imām al-Qāsim al-Rassī ibn Ibrāhīm (169–246 AH), that he said:
“Mutʿa is not permissible, because mutʿa was only allowed during a journey in which the Prophet ﷺ was present, then Allah prohibited it through the tongue of His Messenger. It has also been authentically narrated from ʿAlī (peace be upon him) that the Prophet ﷺ forbade it.
As for those who argue by using the verse in which Allah says: {So for whatever you enjoy [istamtaʿtum] from them, give them their due compensation} [al-Nisāʾ: 24] — those who have permitted this indecency from the deviant faction — the ‘enjoyment’ (istimtāʿ) mentioned here means consummation through valid marriage, and giving them their compensation means giving them their dowries, except what they forgo willingly out of their own accord. Mutual consent here refers to exchange and agreement.
Marriage is not valid except with a guardian and two witnesses, because otherwise this would nullify what Allah, the Mighty and Majestic, has prescribed, take women out of the authority of their guardians, and cancel what Allah has given guardians over them. Do you not hear how Allah Most High says: {And marry off the singles among you} [al-Nūr: 32], and He said: {And do not marry off the polytheists until they believe} [al-Baqara: 221], and He said: {Do not prevent them from marrying their husbands} [al-Baqara: 232].
If the matter were in their [the women’s] own hands, then all of this command given to the men would be void, and the authority of guardians — over their mothers, their daughters, their sisters, and their dependents — would be nullified. This kind of practice and its likes existed in the Age of Ignorance, which was greatly detested, leading people to shed much blood, and causing enormous corruption between male and female guardians. So how could this be acceptable in Islam, which Allah, Mighty and Majestic, has made to bring reform, not corruption, to strengthen rights among their people, and to set affairs straight?
Indeed, we met our elders from Ahl al-Bayt, and none of them ever held this view, until later some reckless youths appeared who fabricated lies and falsehoods — [al-Qāsim (peace be upon him) meant that some falsely attributed to Ahl al-Bayt the saying that they allowed mutʿa, and Allah knows best].*”
(Amālī al-Imām Aḥmad ibn ʿĪsā ibn Zayd ibn ʿAlī, Chapter: On the Prohibition of Mutʿa and the Invalidity of Marriage Without Guardian and Witnesses).
11. Imām al-Hādī ilā al-Ḥaqq Yaḥyā ibn al-Ḥusayn ibn al-Qāsim al-Rassī (peace be upon him) said:
“My father [al-Ḥusayn] narrated to me from his father [al-Qāsim] that he was asked about mutʿa marriage. He said:
‘Mutʿa marriage is not permissible, because mutʿa was only during a journey in which the Prophet ﷺ traveled, then Allah prohibited it through the tongue of His Messenger ﷺ. And it has been authentically narrated to us from the Commander of the Faithful ʿAlī ibn Abī Ṭālib (peace be upon him) that the Messenger of Allah ﷺ forbade it.’”
(Kitāb al-Aḥkām, by Imām al-Hādī ilā al-Ḥaqq Yaḥyā ibn al-Ḥusayn (peace be upon him), Book of Marriage, Chapter: On Mutʿa, Agency in Marriage, and the Guardian Marrying on Behalf of the Orphan).
[What is Reported from al-Ḥasan ibn Yaḥyā ibn al-Ḥusayn ibn Zayd ibn ʿAlī ibn al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib (peace be upon him) (d. 247 AH)]
12. The jurist of Ahl al-Bayt, al-Ḥasan ibn Yaḥyā (d. 247 AH), said:
“The family of the Messenger of Allah ﷺ unanimously agreed on the dislike of mutʿa and its prohibition. They said: It was only permitted during a journey, then the Messenger of Allah ﷺ forbade it and prohibited it. They said: The rulings of waiting period (ʿidda) and inheritance abrogated it. They unanimously agreed that there is no valid marriage except with a guardian, two witnesses, and a dowry, without stipulation in the contract.”
(Jāmiʿ Āl Muḥammad, by al-Sharīf al-Ḥāfiẓ Muḥammad ibn ʿAlī ibn al-Ḥasan ibn ʿAlī ibn al-Ḥusayn ibn ʿAbd al-Raḥmān ibn al-Qāsim ibn Muḥammad al-Baṭḥānī ibn al-Qāsim ibn al-Ḥasan ibn Zayd ibn al-Ḥasan al-Sibṭ, Book of Marriage, Chapter: What Is Valid or Invalid in Marriage).
[What is Reported from Yaḥyā ibn al-Ḥusayn ibn al-Qāsim ibn Ibrāhīm ibn Ismāʿīl ibn Ibrāhīm ibn al-Ḥasan ibn al-Ḥasan ibn ʿAlī ibn Abī Ṭālib (peace be upon him) (d. 298 AH)]
13. Imām al-Hādī ilā al-Ḥaqq Yaḥyā ibn al-Ḥusayn (peace be upon him) said:
“Mutʿa, according to us, is marriage and enjoyment with women through rightful ownership of the marriage bond, contracted by their guardians and with the testimony of two just witnesses. This is what Allah the Exalted says: {So for whatever you enjoy [istamtaʿtum] from them, give them their due compensation} [al-Nisāʾ: 24]. Meaning: whatever you enjoy of them through their guardians giving them in marriage, then give them their due compensation — and that compensation is the dowries.
As for what those of scandalous ways claim, those seeking excuses — that a woman may contract her own marriage between herself and her husband without the involvement of the guardians whom Allah has entrusted with her affair — their statement is not to be considered, nor relied upon. Allah Most High has invalidated their claim, and has made clear that marriage contracts belong to the guardians, and prohibited such actions for women.
He says: {And marry off the singles among you, and the righteous among your male and female slaves} [al-Nūr: 32]. He says: {And do not prevent them from marrying their husbands} [al-Baqara: 232]. He says: {Marry them with the permission of their families} [al-Nisāʾ: 25]. In all this Allah commands and forbids those whom He entrusted with the marriage bond — the guardians. If the matter were as the false claimants say, Allah would have addressed the women directly, as He did the guardians.
But Allah is Compassionate, Merciful, All-Powerful, and Most Generous. How could He permit that or command it, or allow it for them, while He says: {Indeed, Allah does not command indecency. Do you say about Allah what you do not know?} [al-Aʿrāf: 28]. And what indecency is greater than allowing women to give themselves in marriage without men? In that case, the women would leave the authority of their guardians, the veil Allah imposed upon them would be torn, and no adulterer with an adulteress would be found except that both would claim marriage to escape the prescribed punishment.
If such claims were accepted, whenever witnesses testified against them, their testimony would be nullified, and no punishment could be enforced, because the two sinners are always more audacious in lying and fabricating excuses than in committing sin itself. Thus, if such a claim were possible among Muslims, the entire judgment of the Lord of the Worlds against adulterers would collapse, and every wicked one would dare to transgress Allah’s limits.
If this were true — exalted is Allah above such a thing — then His statement {The fornicatress and the fornicator — flog each one of them one hundred lashes, and let not compassion for them withhold you from a matter prescribed by Allah} [al-Nūr: 2] would be meaningless. For no fornicator would ever be exposed among Muslims; rather, he would simply claim marriage, and she would confirm it out of fear of the punishment. When then — if it were as they claim — would the ruling of fornication ever apply, while every fornicator could ward off the prescribed punishment with a false claim of marriage? No, indeed. Allah’s decree and judgment are more perfect and just than to validate the false statements and lies of those who fabricate against Him.”
(Kitāb al-Aḥkām, by Imām al-Hādī ilā al-Ḥaqq Yaḥyā ibn al-Ḥusayn (peace be upon him), Book of Marriage, Chapter: On Mutʿa, Agency in Marriage, and the Guardian Marrying on Behalf of the Orphan).
14. Imām al-Hādī ilā al-Ḥaqq Yaḥyā ibn al-Ḥusayn ibn al-Qāsim al-Rassī (peace be upon him) said:
“What we have mentioned, and what my grandfather [meaning al-Qāsim al-Rassī] — may Allah have mercy on him — mentioned regarding mutʿa is the truth, not what others bring forth and say about mutʿa with their invented conditions [meaning the Jaʿfariyyah].”
(Kitāb al-Aḥkām, by Imām al-Hādī ilā al-Ḥaqq Yaḥyā ibn al-Ḥusayn (peace be upon him), Book of Marriage, Chapter: On Mutʿa, Agency in Marriage, and the Guardian Marrying on Behalf of the Orphan).
[What is Reported from al-Nāṭiq bil-Ḥaqq Yaḥyā ibn al-Ḥusayn ibn Hārūn ibn al-Ḥusayn ibn Muḥammad ibn Hārūn ibn al-Qāsim ibn al-Ḥasan ibn Zayd ibn al-Ḥasan ibn ʿAlī ibn Abī Ṭālib (peace be upon him) (d. 424 AH)]
15. Imām al-Nāṭiq bil-Ḥaqq Yaḥyā ibn al-Ḥusayn al-Hārūnī al-Ḥasanī said:
“The marriage of mutʿa is invalid. It is when a man marries a woman for a specified term, and the marriage ends with the expiration of that term.”
(Kitāb al-Taḥrīr, by Imām al-Nāṭiq bil-Ḥaqq, Book of Marriage, Chapter: What Marriage Is Valid and What Is Invalid).
[What is Reported from al-Mutawakkil ʿalā Allāh Aḥmad ibn Sulaymān ibn Muḥammad ibn al-Muṭahhar ibn ʿAlī ibn Aḥmad ibn Yaḥyā ibn al-Ḥusayn ibn al-Qāsim ibn Ibrāhīm ibn Ismāʿīl ibn Ibrāhīm ibn al-Ḥasan ibn al-Ḥasan ibn ʿAlī ibn Abī Ṭālib (peace be upon him) (d. 556 AH)]
16. Imām Aḥmad ibn Sulaymān (peace be upon him), after citing the earlier narration from ʿAbd Allāh al-Maḥḍ, continued, saying:
“There is no disagreement in these reports, and in the prohibition of mutʿa, except from the Imāmiyya (Twelvers), who held it permissible. … The Imāmiyya relied upon abrogated reports and upon the saying of Allah Most High: {So for whatever you enjoy [istamtaʿtum] from them, give them their due compensation} [al-Nisāʾ: 24].
We reply: As for the reports, their abrogation has already been made clear. It is narrated that Ibn ʿAbbās used to give legal verdicts permitting mutʿa, but it is also narrated that he retracted from that.
As for the saying of Allah Most High: {So for whatever you enjoy from them…}, indeed, istimtāʿ in the language means engaging in or making use of something. From this comes Allah’s saying: {You exhausted your good things in the life of the world and enjoyed them} [al-Aḥqāf: 20], and His saying: {So you enjoyed your portion just as those before you enjoyed their portion} [al-Tawba: 69]. The intended meaning of ‘enjoyment’ in the verse is proper marriage.”
(Uṣūl al-Aḥkām, by Imām al-Mutawakkil ʿalā Allāh Aḥmad ibn Sulaymān, Book of Marriage, Chapter: What Is Valid or Invalid in Marriage).
[What has been transmitted from al-Ḥusayn ibn Yaḥyā al-Ḥūthī – may God prolong his life]
17 – Sayyid al-ʿAllāmah Yaḥyā ibn al-Ḥusayn al-Ḥūthī said:
“Among the issues of disagreement between us and them [meaning the Imāmiyya] is mutʿa (temporary marriage). We prohibit it, based on what Imām Zayd ibn ʿAlī narrated from his forefathers from ʿAlī – peace be upon them – who said: The Messenger of God – may God bless him and his family – forbade temporary marriage on the day of Khaybar.
And also based on what he narrated from his forefathers from ʿAlī – peace be upon them – who said: There is no marriage except with a guardian and two witnesses; not for one dirham nor two, not for one day nor two – for that resembles fornication.
And due to God’s saying: {But whoever seeks beyond that – then they are the transgressors} [al-Muʾminūn: 7]. And His saying: {The woman and the man guilty of fornication – flog each one of them with a hundred stripes} [al-Nūr: 2]. This ruling could never be carried out on any man or woman, for every fornicator would claim he merely engaged in mutʿa.
And His saying: {As for those of your women who commit lewdness – call four witnesses from among you against them} [al-Nisāʾ: 15]. This cannot be established through witnesses, for they would claim it was mutʿa; and witnesses cannot testify, since they cannot distinguish between fornication and mutʿa, as the latter takes place between a man and woman without witnesses and without a guardian. Thus, they cannot know whether it is fornication or mutʿa, to testify that it was fornication. Similarly, one who accuses cannot produce four witnesses to fornication, as no distinction can be made at the time of witnessing – thereby rendering this verse and the verse on slander devoid of purpose.
Likewise, His saying: {And let those who do not find the means to marry keep themselves chaste until God enriches them of His bounty} [al-Nūr: 33]. If mutʿa were lawful, He would have directed them to it and not commanded chastity, for even the poorest of the poor could engage in it.
And His saying: {And whoever among you cannot afford to marry free, believing women, then [let him marry] from those whom your right hands possess} [al-Nisāʾ: 25]. If mutʿa were lawful, He would not have directed them to marry slave-women, for children born through them would become slaves; and He permitted marrying them only conditionally, fearing hardship. Then He said: {But if you are patient, it is better for you} [al-Nisāʾ: 25]. If mutʿa were lawful, there would be no hardship to fear, nor need for patience.
Moreover, mutʿa contradicts wisdom and benefit, for it entails many harms: perhaps a stranger engages in mutʿa with a woman, she becomes pregnant, then another man engages in mutʿa with her; lineage becomes confused; perhaps afterward her father or son unknowingly contracts mutʿa with her; a man may unknowingly father a son or daughter through mutʿa and neither knows the other if he is a stranger. Thus, a daughter may marry her father, brother, or nephew; likewise a son may marry his sister or another woman forbidden to him. Children may be deprived of their father’s inheritance; heirs may wrong one another. These are the very reasons for which fornication was forbidden, and they are present in mutʿa.
Among the proofs of its abrogation and prohibition is what has been narrated in the Amālī of Aḥmad ibn ʿĪsā ibn Zayd ibn ʿAlī… [then Yaḥyā ibn al-Ḥusayn continues presenting proofs for its prohibition, until he says] … All of this indicates the invalidity of mutʿa marriage, for it does not require a guardian or witnesses.
Supporting this is God’s saying: {Then marry them with the permission of their family} [al-Nisāʾ: 25]; {And marry the single among you} [al-Nūr: 32]; {Do not prevent them from marrying their husbands} [al-Baqarah: 232]; {Do not marry your women to the polytheists until they believe} [al-Baqarah: 221]. In all these verses marriage is ascribed to men. Notice how God said: {Do not unkiḥū (marry off) your women to the polytheists} – with the passive meaning of giving them in marriage to others; and He said: {Do not tankiḥū (marry) polytheist women} [al-Baqarah: 221] – in the active form, for it is the man who marries himself…”
[al-Jawāb al-Kāshif lil-Iltibās ʿan Masāʾil al-Ifrīqī Ilyās, wa-yalīhi al-Jawāb al-Rāqī ʿan Masāʾil al-ʿIrāqī, by Sayyid al-ʿAllāmah Yaḥyā ibn al-Ḥusayn al-Ḥūthī]
18 – Sayyid al-ʿAllāmah Yaḥyā ibn al-Ḥusayn al-Ḥūthī also said:
“As for the Shīʿa – meaning the Imāmiyya – their deviation from the rest of Ahl al-Bayt, other than the Twelve, is evident and undeniable. How can they deem mutʿa lawful, when the abrogation and prohibition of it, and the condition of a guardian, were narrated by the noble descendants of the two Ḥasans – peace be upon them – and others, as we previously mentioned? Yet they disregarded this without concern, never considering these narrations sufficient to even cause doubt so as to abstain and safeguard their religion. True believers refrain from doubtful matters.
They mention none but the Twelve [meaning: they do not rely upon the noble descendants of al-Ḥasan and al-Ḥusayn from Ahl al-Bayt, except their Twelve Imams] in their writings, neither to transmit from nor to cite. They paid no attention to the reports or histories of the rest of the family, except occasionally, mentioning them as mere rebels.
As for their reliance on al-Bāqir, al-Ṣādiq, al-Riḍā, and al-Kāẓim – peace be upon them – this is like chasing a mirage, for they narrate from them only through intermediaries from their predecessors, none of whom were descendants of the Prophet – may God bless him and his family. In truth, their reliance is upon Hishām ibn al-Ḥakam, Hishām ibn Sālim, Ṣāḥib al-Ṭāq, then upon al-Ṭabarsī, al-Ṭūsī, al-Kulaynī, and al-Mufīd. These are, in reality, their ‘Ark of Noah,’ following them wherever they turn, while the descendants of the two Ḥasans remain isolated from them.”
[al-Jawāb al-Kāshif lil-Iltibās ʿan Masāʾil al-Ifrīqī Ilyās, wa-yalīhi al-Jawāb al-Rāqī ʿan Masāʾil al-ʿIrāqī, by Sayyid al-ʿAllāmah Yaḥyā ibn al-Ḥusayn al-Ḥūthī]
With this concise transmission, I conclude my words here, sending prayers and peace upon the noblest of Prophets and Messengers, and upon his pure and righteous family.
By al-Sayyid al-Allama Kadhim al-Zaydi