in the name of the One in Whose hand is my life, that nothing but the truth comes out of it [i.e., his mouth]."٨٣
In spite of all this, al-Qushji, in his apology for Umars prohibition of the muta, in disagreement with the Prophet, says, "This [action of Umar] does not call for condemnation, for it is not an innovation if a mujtahid disagrees with other mujtahids on a question that is open to interpretation."٨٤
According to al-Amidi:

Scholars have disagreed regarding the question of whether the Prophet used to follow his own personal judgment in those matters in which there was no explicit text [in the Quran]. Al}mad b. I:Janbal and al-Qagi Abu Yusuf maintain that the Prophet used to follow his personal judgment. ... Al-Shafil, in his Rislila, regards it as permissible, but without giving an absolute ruling in this matter. Some associates of al-ShafiI, as well as al-Qagi Abd al-Jabbar and AbU al-I:Iusayn al-Ba ri,

Al-Amidi then adds, "My own preference is to maintain the permissibility of that, both on the basis of reason and on the basis of its having occurred in the reports [re‌ lated about that]."٨٥
Al-Amidi also says: "Those who maintain the permissibility of ijtihlid for the
Prophet have disagreed on the possibility of error for him in his ijtihad. According to some of our associates, [error] is impossible, whereas the majority of them, as well as the I:Ianbalites and the scholars of tradition, and al-JubbaI and a group of the Mutazilites, have maintained that it is possible, but with the provision that he does not remain on that error; and this [in our opinion] is the preferred view."٨٦
To conclude, the verse about the tnuta does not have an abrogator, and Umars prohibition, and the agreement of a group of the Companions with his opinion, whether made willingly or unwillingly, were based on his personal opinion against the text of the Quran. This was indeed conceded by some, and there is no proof of the prohibition of muta except Umars proscription. Those [who complied with his prohibition] had deemed it appropriate to follow the practice of the caliphs, as they had followed that of the Prophet.٨٧ At any rate, the best statement is that of Abd Allah b. Umar: "Is the Prophets Sunna worthier of being followed or is it Umars [proscription]?" And how apt is the statement of Mul)ammad Abduh in his com‌ mentary on the verse "Divorce [is allowed] twice"? [Q. ٢:٢٢٩].٨٨

(١٤) And to each We have appointed heirs of that which parents and near kindred leave; and as for those with whom your right hands have made a covenant, give them their due. Lo! God is ever witness over all things. (Q. ٤:٣٣)

Opinions have varied on the meaning of this verse. According to some of them, the phrase "and as for those with whom your right hands have made a covenant" is inde‌ pendent of the rest; thus, they have regarded it as a fresh phrase. They have vari‌ ously interpreted the word na Tb
"support," "aid," "reason," "counsel," and so on. This notwithstanding, the verse is precise and unabrogated. This opinion is ascribed to Ibn Abbas, to Mujahid, and to SaId b. Jubayr.٨٩
Others maintain that the independent phrase is an explicative adjunct of the verse, and they interpret the word na Tb