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Can someone please clear up and explain these 3 hadiths about Umar and Ibn Umar. These hadiths make me see them in a different light. Also is doing these actions permissible in Islam? Ibn Umar seemed like he raped the girl in front of everyone.

Imam al-Beyhaqi records in ‘Al-Sunnan al-Kubra’ Volume 2 page 227: عن جده أنس بن مالك قال كن إماء عمر رضي الله عنه يخدمننا كاشفات عن شعورهن تضطرب ثديهن قال الشيخ والآثار عن عمر بن الخطاب رضي الله عنه في ذلك صحيحة Anas bin Malik said: ‘The slave-girls of Umar were serving us with uncovered hair and their breasts shaking”

عن نافع ، عن ابن عمر ” أنه كان إذا اشترى جارية كشف عن ساقها ووضع يده بين ثدييها و على عجزها Nafe’e narrated that whenever Ibn Umar wanted to buy a slave-girl, he would inspect her by analysing her legs and placing his hands between her breasts and on her buttocks” Sunnan Al-Kubra, Volume 5 page 329

Mujahid said: ‘I was walking with ibn Umar in a slave market, then we saw some slave dealers gathered around one slave-girl and they were kissing her, when they saw ibn Umar, they stopped and said: ‘Ibn Umar has arrived’. Then ibn Umar came closer to the slave-girl, he touched some parts of her body and then said: ‘Who is the master of this slave-girl, she is just a commodity!’ Musanaf ibn Abi Shayba, Volume 4 page 289 Tradition 20240.

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Hadith about Umar(pbuh)'s female slave's breast was shacking

Abu Bakr Al-Bayhaqi described in his "As-Sunan al-Kubra" (2/320):

أَنَسِ بْنِ مَالِكٍ قَالَ: " كُنَّ إِمَاءُ عُمَرَ رَضِيَ اللهُ عَنْهُ يَخْدِمْنَنَا كَاشِفَاتٍ عَنْ شُعُورِهِنَّ تَضْرِبُ ثُدِيُّهُنَّ

Anas bin Malik said: “The slave girls of Umar, may God be pleased with him, used to serve us, revealing their hair, beating their breasts.

Many claims that it is stated here, "تَضْطَرِبُ ثُدِيُّهُنَّ" means "their (female servants') breasts were trembling or shaking." However, this is not accurate. Such words are not mentioned in the hadith. Rather, in this hadith, it is stated as "كَاشِفَاتٍ عَنْ شُعُورِهِنَّ تَضْرِبُ ثُدِيُّهُنَّ," which clearly indicates that "their hair was touching their breasts." There is no mention of their breasts trembling or any similar description.

In an attempt to address this description, some scholars have used the term "تَضْطَرِبُ ثُدِيُّهُنَّ," which is incorrect. As-Sunan al-Kubra is in front of us, and we can see that Al-Bayhaqi described it as "تَضْرِبُ" and not "تَضْطَرِبُ."

In this context, the narration including the statement their female servant's breasts were trembling or shaking is mentioned in the narration of Yahya bin Salam.

Yahya bin Salam, in his Tafsir (1/441), described the mentioned hadith using slightly different words.

وَحَدَّثَنِي حَمَّادٌ وَنَصْرُ بْنُ طَرِيفٍ، عَنْ ثُمَامَةَ بْنِ أَنَسِ بْنِ مَالِكٍ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: كُنَّ جَوَارِي عُمَرَ يَخْدُمْنَنَا كَاشِفَاتِ الرُّءُوسِ، تَضْطَرِبُ ثُدِيُّهُنَّ بَادِيَةً خِدَامُهُنَّ

Anas bin Malik is reported to have said: "The female servants of Umar used to serve us with their heads uncovered, and their breasts would tremble or shake, and their legs (from the ankles to the calves) would be visible."

However, Yahya bin Salam is criticized by Ad-Daraqutni, Ibn 'Adi, Al-Hakim, Al-Bayhaqi, Ibnul Jawzi, Al-Jahabi, and Ibn Hajar as being "weak" or "liable to error." Therefore, Yahya bin Salam is not considered a reliable narrator.

[See: Al-Ilal (5/117), As-Sunan (1862) & (3271), Al-Kamil (9/126), Mukhtasar Tadhkirat Al-Mawdu'at by Al-Jahabi (1/528), Fat-hul Bari (4/243), Ad-Du'afa wal Matrukin (3/196), Al-Khilafiyyat (2/430), and http://hadith.islam-db.com for further reference.]

Therefore, the mentioned narration of Yahya bin Salam as "Jaif" is not acceptable. On the other hand, the narration mentioned in Al-Bayhaqi's As-Sunanul Kubra cannot be relied upon too.

The chain of narration for the mentioned narration in Al-Bayhaqi's "As-Sunanul Kubra" (2/320) is as follows:

وَأَخْبَرَنَا أَبُو الْقَاسِمِ عَبْدُ الرَّحْمَنِ بْنُ عُبَيْدِ اللهِ الْحِرَفِيُّ بِبَغْدَادَ أنبأ عَلِيُّ بْنُ مُحَمَّدِ بْنِ الزُّبَيْرِ الْكُوفِيُّ، ثنا الْحَسَنُ بْنُ عَلِيِّ بْنِ' عَفَّانَ، ثنا زَيْدُ بْنُ الْحُبَابِ، عَنْ حَمَّادِ بْنِ سَلَمَةَ قَالَ: حَدَّثَنِي ثُمَامَةُ بْنُ عَبْدِ اللهِ بْنِ أَنَسٍ، عَنْ جَدِّهِ أَنَسِ بْنِ مَالِكٍ'

In this chain of narration, there was a narrator named Hammad bin Salamah." Hammad bin Salamah was a reliable muhaddith and narrator in his prime. However, after growing old, his memory and mental faculties deteriorated and became distorted.

In regards to Hammad's deteriorated memory and distorted faculties in old age, the muhaddith have expressed his concerns as follows:

Abu Bakr Ahmad Ibnul-Husain Al-Bayhaqi:

هو أحد أئمة المسلمين إلا أنه لما كبر ساء حفظه فلذا تركه البخاري وأما مسلم فاجتهد وأخرج من حديثه عن ثابت ما سمع منه قبل تغيره

He (Hammad) was one of the prominent scholars among the Muslims, but when he grew old, his memory declined, and that is why Al-Bukhari abandoned him. However, in terms of the Muslim's perspective, he made an effort in verifying and narrating all the hadiths that were mentioned to him before his mental decline." [Reference: Al-Khilafiyat (2/50); Tahdhib al-Tahdhib (3/14)]

In this regard, the mentioned hadith is not narrated by anyone other than Hammad. Nasr bin Tarif has narrated the hadith along with Hammad, but considering Nasr's credibility, his narration is not reliable as he was known to fabricate hadiths. Since Hammad's memory declined in old age and no one else narrated this hadith, it is therefore not considered trustworthy.

Reference: IslamQA Arabic Fatwa: 198645

Ibn Umar's reports about touching different parts of the body of a female slave in the market and analyzing the reports

Abu-Bakr Al-Bayhaqi recorded in As-Sunanul Kubra (11/216):

أخبرَنا أبو الحُسَينِ ابنُ بِشْرانَ العَدلُ ببَغدادَ، أخبرَنا إسماعيلُ ابنُ محمدٍ الصَّفّارُ، حدثنا الحَسَنُ بنُ علىِّ بنِ عَفّانَ، حدثنا ابنُ نُمَيرٍ، عن عُبَيدِ اللهِ بنِ عُمَرَ، عن نافِعٍ، عن ابنِ عُمَرَ، أنَّه كان إذا اشتَرَى جاريَةً، كَشَفَ عن ساقِها ووَضَعَ يَدَه بَينَ ثَديَيها وعَلَى عَجُزِها ، وكأنَّه كان يَضَعُها عَلَيها مِن وراءِ الثَّوبِ.

…Naf, Ibn Umar (may Allah be pleased with him) narrates that when he bought a slave-girl, he removed some of the clothes from her thighs and placed his hands between her breasts. ) was putting his hand over the cloth. [here no mention of butlocks or hip- writer of the answer]

Among all the narrations that have been narrated in this regard, this narration narrated by Al-Bayhaqi is the one with the strongest authority. The narration clearly mentions that Ibn Umar (RA) placed his hands between the breasts and hips over the cloth, not naked. And he removed the garment from the thigh region, no more. A rabbi on the authority of this narration is "الحَسَنُ بنُ علىِّ بنِ عَفّانَ"' [al-Hasan bin Ali bin Affan]. Al-Hasan bin Ali bin Affan is called Shiqah by many Muhaddiths. No one has directly commented on him as 'Zaif' or crude.

But 'Al-Hasan bin Ali bin Affan' used to make few mistakes in narrating the hadith, that is, he was a very few mistake maker. Below are some evidences for this:

Ibn-Hajar al-Asqalani calls al-Hasan "صدوق" (Suduq) in his book Takribut Tahjib (Rabi/1261), and Ibn-Hajar makes it clear in the introduction to Takribut Tahjib that all the rabbis fall short of the Shiqah level due to minor mistakes. He has used the word سدوق for those who have gone down.

Abu Bakr Al-Bayhaqi discussed a hadith in As-Sunanul Kubra (1/415) and said:

فَإِمَّا أَنْ يَكُونَ غَلَطًا مِنْهُ أَوْ مِنَ الْحَسَنِ بْنِ عَلِيٍّ Either the mistake is from him (the narrator) or from Al-Hasan bin Ali.

From this statement of Al-Bayhaqi, it becomes clear that Al-Hasan had a close relationship with Al-Bayhaqi and that Al-Bayhaqi considered Al-Hasan as a narrator who could potentially make mistakes in hadith narration.

In the description of Al-Bayhaqi, it is stated:

"Naafi' reported about Ibn Umar (may Allah be pleased with them) that when he purchased a female slave, he removed some clothing from her waist and placed his hand between her two breasts and on her pubic area. And the matter was somewhat like he was placing his hand over her clothing."

From this description by Al-Bayhaqi, it is explicitly stated that Ibn Umar (may Allah be pleased with him) touched the clothing of the female slave, not her private parts. He removed some clothing only from the region of her waist, not more than that.

Now the question arises, did Ibn Umar (may Allah be pleased with him) do the right thing or did he make a mistake?

The answer to this question is as follows:

It is important to remember that the Companions were not immune to making mistakes, although they were highly reliable. In the case of Ibn Umar (may Allah be pleased with him), it can be understood from his personal preference, his own determination, his own creation, his own liking, his own selection, according to his own individuality, that he did not perform this action correctly, but rather made a mistake. This is not just my personal opinion or view, but Ibn Umar's (may Allah be pleased with him) own individuality proves this.

Regarding Ibn Umar (may Allah be pleased with him), it is well-known that he followed and imitated the words and actions of the Prophet (peace be upon him) very strictly, even in trivial matters. Although it may seem insignificant, he followed the Prophet's (peace be upon him) method in it. This means that his approach was to imitate and follow the Prophet (peace be upon him) as closely as possible, even in trivial matters.

It has been previously mentioned that the Prophet (peace be upon him) never touched the women to whom he did not have a close relationship of guardianship. Therefore, according to the methodology of Ibn Umar (may Allah be pleased with him), it would have been appropriate for him not to touch the mentioned female slave. However, he did touch her, which means that his personal preference did not align with the practice of the Prophet (peace be upon him).

Reference: SciencewithIslam

And the final hadith

Mujahid said: ‘I was walking with ibn Umar in a slave market, then we saw some slave dealers gathered around one slave-girl and they were kissing her, when they saw ibn Umar, they stopped and said: ‘Ibn Umar has arrived’. Then ibn Umar came closer to the slave-girl, he touched some parts of her body and then said: ‘Who is the master of this slave-girl, she is just a commodity!’ Musanaf ibn Abi Shayba, Volume 4 page 289 Tradition 20240.

As it is in Musannaf Ibn ABu Shaybah, there are so many weak and false ahadith in that so dont read these kind of weak reports from there.

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