Ibn Omar's suspicion and sexual harassment in Islam, Slavery

 

In the name of Allah, the Most Gracious, the Most
Merciful, and peace and blessings be upon the Messenger of Allah. They

claimed that Islam permits sexual harassment , God forbid
. They started to talk about how Islam despises women and degrades their humanity and looks at them as a commodity that is bought and sold and has no dignity.
Then they brought some narrations from the Companions and said that the noble Companion Abdullah bin Omar used to put his hand on the breasts and buttocks of women in the slave markets. They said that this is the height of contempt for women and that this is a type of sexual harassment
. Then they brought hadiths that say that if a man wants to buy a female slave, he can look at her entire body except her vagina. They brought narrations from the Successors that say this.
Then they started to say, what kind of religion is this that permits such things? And how can this religion be from Allah?
They cited these hadiths from the book of Abdul Razzaq
http://islamport.com/d/1/mtn/1/116/4399.html

quote ( Chapter: A man uncovers the slave girl when he buys her ) (7/285) 13198 - Abd al-Razzaq on the authority of Ibn Jurayj on the authority of Ata’ who said: I said to him: When a man buys a female slave, can he look at her legs when she has menstruated or at her stomach? He said: Yes. Ata’ said: Ibn Umar would put his hand between her breasts and look at her stomach and look at her legs or he would order that. (7/285) 13199 - Abd al-Razzaq told us, he said: Ibn Jurayj told us, he said: Amr or Abu al-Zubayr told me, on the authority of Ibn Umar, that he found merchants gathered around a slave girl, so he uncovered part of her leg and placed his hand on her stomach [p. 286] (7/285) 13200 - Abd al-Razzaq, on the authority of Abdullah ibn Umar, on the authority of Nafi`, on the authority of Ibn Umar and Muammar, on the authority of Ayoub, on the authority of Nafi`, on the authority of Ibn Umar, that when he wanted to buy a female slave, he would agree to a price, and he would place his hand on her buttocks, look at her legs, and kiss her, meaning her stomach. (7/286) 13201 - Abd al-Razzaq, on the authority of Muammar, on the authority of al-Zuhri, on the authority of Salim, on the authority of Ibn Umar, similarly. (7/286) 13202 - Abd al-Razzaq, on the authority of Muammar, on the authority of Amr ibn Dinar, on the authority of Mujahid, who said: Ibn Umar passed by some people who were buying a slave girl. When they saw him turning her over, they refrained from doing so. Then Ibn Umar came to them and uncovered her leg, then he pushed her chest and said: Buy. Muammar said: Ibn Abi Nujayh informed me, on the authority of Mujahid, who said: Ibn Umar placed his hand between her breasts, then shook her. (7/286) 13203 - Abd al-Razzaq on the authority of Ibn Uyaynah on the authority of Amr Ibn Dinar on the authority of Mujahid, who said: I was with Ibn Umar in the market and he saw a slave girl being sold, so he uncovered her leg and slapped her chest and said: Buy her, showing them that there was nothing wrong with that. (7/286) 13204 - Abd al-Razzaq on the authority of Ibn Uyaynah said: Ibn Abi Nujayh informed me on the authority of Mujahid who said: Ibn Umar placed his hand between her breasts and then shook her. (7/286) 13205 - Abd al-Razzaq on the authority of Ibn Jurayj on the authority of Nafi’ that Ibn Umar would uncover her back, stomach, and leg and place his hand on her buttocks [p. 287] (7/286) 13206 - Abd al-Razzaq, on the authority of Ibn Jurayj, on the authority of a man, on the authority of Ibn al-Musayyab, who said: It is permissible for him to look at everything in her except her vagina. (7/287) 13207 - Abd al-Razzaq, on the authority of al-Thawri, on the authority of Jabir, on the authority of al-Sha’bi, said: If a man buys a female slave, he should look at all of her except the vagina. (7/287) 13208 - Abd al-Razzaq on the authority of Ibn Jurayj said: I was told by someone who is more truthful than the one who heard Ali being asked about a female slave being sold. Is it permissible to look at her leg, her buttocks, and her stomach? He said: There is nothing wrong with that. She has no sanctity. She was only stopped so that we could bargain over her. (7/287) 13209 - Abd al-Razzaq, on the authority of al-Thawri, on the authority of Ubayd al-Maktab, on the authority of Ibrahim, on the authority of some of the companions of Abdullah, that he said about the slave girl who is sold: I do not care whether she touches the wall or the wall.

These hadiths are from the book of Abu Shaybah
http://library.islamweb.net/newlibrary/display_book.php?idfrom=2662&idto=2662&bk_no=10&fi lenum=2509%E2%80%8F

quote (29) The man wanted to buy a slave girl and touch her. (1) Jarir told us on the authority of Mansur on the authority of

quote Mujahid said: I was walking with Ibn Umar in the market when we saw some slave traders who had gathered around a slave girl and were turning her over. When they saw Ibn Umar, they moved aside and said: Ibn Umar has come. Ibn Umar approached her, touched part of her body and said: Where are the owners of this slave girl? She is nothing but merchandise. (2) Ali ibn Musahhir narratedto uson the authority of Ubayd Allah on the authority of Nafi’ on the authority of Ibn Umar that whenever he wanted to buy a slave girl, he would put his hand on her buttocks or between her thighs, and sometimes he would uncover her legs. ( 3) Wakee ’ narrated to us on the authority of Sufyan on the authority of Ubayd al-Maktab on the authority of Ibrahim on the authority of a man from the companions of Abdullah that he said: I do not care whether I touch her or touch this wall.(4) Wakee’ narrated to uson the authority of Abdullah ibn Habib on the authority of Abu Ja’far that he bargained over a slave girl and put his hand on her breasts and chest.

They cited this hadith from Al-Bayhaqi
http://library.islamweb.net/newlibrary/display_book.php?idfrom=10513&idto=10514&bk_no=71&ID=2362

quote 10513 Chapter: A man wants to buy a female slave, but he looks at what is not private of her ( he told us)

quote Abu al-Husayn ibn Bishran al-Adl in Baghdad , I am Ismail ibn Muhammad al-Saffar , on the authority of al-Hasan ibn Ali ibn Affan , on the authority of Ibn Numayr , on the authority of Ubayd Allah ibn Umar, on the authority of Nafi’, onof Ibn Umar, that when he bought a female slave, he would uncover her leg and place his hand between her breasts and on her buttocks. It was as if he was placing it on her from behind the garment.

They said that Sheikh Al-Albani, may God have mercy on him, authenticated this hadith so that it would not be said that it was weak.
Al-Albani, may God have mercy on him, said:

-(Abu Hafs narrated with his chain of transmission: “Ibn Umar used to place his hand between her breasts (meaning the slave girl) and on her buttocks from above her clothes and uncover her leg.” Mentioned in Al-Waqi’. Sahih. Al-Bayhaqi (5/329) narrated it on the authority of Ubaydullah ibn Umar from Nafi’ from Ibn Umar: “When he bought a slave girl, he uncovered her leg and placed his hand between her breasts and on her buttocks.” At the end of it there is an addition: “And it is as if he used to place it on her from behind her clothes.” Perhaps it is from Al-Bayhaqi or from one of his narrators. The chain of transmission is sahih (Irwa’ Al-Ghaleel by Imam Al-Albani 6/201).

Then they came up with a hadith

According to Al-Tabarani in the Great Dictionary

He said: Ahmad bin Abdul Wahhab bin Najdah told us: Yahya bin Saleh Al-Wahazi told us: Hafs bin Omar Al-Kindi told us: Saleh bin Hassan told us: Muhammad bin Kaab Al-Qurazi told us: Ibn Abbas told us: The Prophet, may God bless him and grant him peace, said: “There is nothing wrong with a man turning a slave girl over when he wants to buy her, except for her private parts, which are between her knees and the seat of her garment.”

They said that this hadith is understood to mean that if a man wants to buy a female slave, he can turn her over and look at her entire body and touch it, except from her knee to the seat of her garment. So he can look at her breast and touch it, for example.

Then they started saying that touching women's buttocks and breasts is a form of sexual harassment and that it is unreasonable for a religion to permit such immoral acts.

And everyone started humming about these suspicions.

The Quranists keep on saying that we should abandon the Sunnah and be content with the Holy Quran.

And the Shiites keep repeating it to say that the Sunnis are astray and that they are distorting the religion.

Atheists keep harping on about it to say no to religions and that religions humiliate people and permit immoral things that are not accepted by sound nature.

Christians keep saying that Islam is a religion that permits vices and that it is not from God .

In principle, to respond, there must be a clear basis that we agree upon before we proceed from it to a detailed response to the various aspects of the suspicion.

The first thing is that Islam is not the cause of slavery.

Rather, Islam placed appropriate restrictions on slavery and worked to reduce this phenomenon by eliminating its sources and urging the emancipation of slaves.

Islam did not end slavery completely, just as other religions did not end it, due to the prevalence of this situation and the benefits to humanity from its continuation.

Slavery has existed since the dawn of history and was present in all peoples and civilizations of the Earth.

When Islam came, it called for good treatment of slaves and kindness to them. The Prophet’s will, may God bless him and grant him peace, before his death was: “Prayer and those your right hands possess.”

Islam also forbade the sale of a free person and taking his price, and did not permit the enslavement of free people except through war and captivity, as was the custom of people in wars at that time.

At the same time, Islam opened the door to freeing slaves. God Almighty commanded in the Holy Qur’an to free slaves if they wished to do so (i.e. free them in exchange for a sum of money). Islam made freeing slaves and setting free slaves one of the greatest acts of worship to God Almighty, and made it an expiation for some sins, such as breaking an oath.

Islam did not completely end slavery because its continuation had some benefits for people, as it was a source of livelihood for slaves, and its prevention would have resulted in major economic and social problems at that time. Indeed, the observer of Islamic history sees that some slaves and their children became great imams of the Muslims, such as Nafi’, the freed slave of Ibn Umar, and Amr ibn Dinar, and others.

Humanity did not reach the stage of eliminating slavery until about 1300 years after Islam.

Although Islam did not eliminate slavery, other religions, such as Judaism and Christianity, did not prohibit slavery.

Islam has even permitted a man to have intercourse with his female slave and have children from her, as was the custom of humanity and was known at that time. This satisfies the desires of the female slave and protects her and her master’s chastity, so that unmarried female slaves do not turn into prostitutes. Likewise, if the female slave becomes the mother of a child, it is forbidden for her husband to sell her, and she is freed after his death.

After this introduction, this doubt becomes a branch of this principle.

If we reach the conclusion that there is no objection to Islam permitting the sale of human beings in the markets, just as other religions have permitted it and just as was the custom of mankind.

If we reach the conclusion that it is permissible for a Muslim to spend from his money to buy a woman with whom he is permitted to have intercourse, just as he buys goods in the market, then we will reach the conclusion that it is the right of a Muslim when he buys a woman to look at her and examine her with certain restrictions, of course. He will spend from his money to buy her and then have intercourse with her, and she may later become the mother of his children, just as it is permissible for a Muslim to look at a woman if he wants to propose to her. However, what is not permissible for a free woman may be permissible in a female slave. A female slave is bought and sold, so perhaps there is no embarrassment in looking at part of her leg or part of her arm, or perhaps pushing her chest, and this is when buying male or female slaves. Perhaps this was a custom and an acceptable matter in the time of the Companions, so they were not embarrassed to do it.

But of course, touching women’s buttocks and breasts in the markets, or saying that if a man wants to buy a female slave, he can look at her buttocks or her entire body except her vagina, then this talk is of course reprehensible, and this is what we will discuss in the rest of this topic, God willing.

After this introduction, we move on to responding to their statement that Islam permits looking at the entire body of a female slave except for her vagina if a man wants to buy her.
As for the hadith that says that a man can look at the entire body of a female slave except for her private parts if he wants to buy her, and her private parts are from her knee to the knot of her garment, then the hadith is weak and no proof can be established with it.
Al-Bayhaqi narrated this hadith and then commented on its chain of transmission and said that it is weak. It was
reported in Sunan al-Bayhaqi
http://library.islamweb.net/hadith/display_hbook.php?bk_no=673&hid=2959&pid=331541
on the authority of ‘Isa ibn Maymun , on the authority of Muhammad ibn Ka’b , on the authority of Ibn ‘Abbas , may Allah be pleased with him, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: And he said : “ Whoever wants to buy a female slave, or buys her, let him look at her entire body except her private parts, and her private parts are between the knot of her garment and her knees. ” Abu Sa`d al-Malini informed us, Abu Ahmad ibn `Adi al-Hafiz informed us, Ahmad ibn Salih al-Farisi narrated to us , in Sur , al- Husayn ibn `Isa narrated to us , Muhammad ibn Isma`il al-Madini narrated to us , On the authority of Muhammad al-Tamimi , on the authority of ‘Isa ibn Maymun, and he mentioned him. Abu Ahmad, may God have mercy on him, said: He is Muhammad ibn Nuh. The Sheikh said: This is a chain of transmission that cannot be used as evidence, and ‘Isa ibn Maymun is weak. It has been narrated on the authority of Hafs ibn ‘Umar, on the authority of Salih ibn Hassan, on the authority of Muhammad ibn Ka’b, and he is also weak . This hadith is weak because it is based on Isa bin Maymun and Hafs bin Umar, as they are weak. The scholars have explained this matter, so it is not reasonable to use this hadith as evidence and raise doubts about it. Hafs bin Umar and Isa bin Maymun lied. God forbid that the Messenger of God, may God bless him and grant him peace, would say these words. We come to the trace attributed to Imam Ali bin Abi Talib, may God be pleased with him, in the Musannaf of Abd al-Razzaq 13208 - Abd al-Razzaq on the authority of Ibn Jurayj, who said: I was told by someone who is more truthful than someone who heard Ali being asked about a female slave being sold. Can one look at her leg, her buttocks, and her stomach? He said: There is nothing wrong with that, she has no sanctity. She was only stopped to bargain with her (7/287) . This is a weak chain of transmission that cannot be used as evidence, as it contains two unknown people. Ibn Jurayj was told by a person who believes him, and this person is unknown on the authority of another unknown person who claims that he heard Imam Ali say these words. This is a chain of transmission from the unknowns, and it is darknesses, one upon another, and this cannot be used as evidence . God forbid that Ali bin Abi Talib, may God be pleased with him, would approve of a man looking at The inability of the female slave if he wanted to buy her. Then we move on to the reports that were reported from the followers on this issue. There is a report from Saeed bin Al-Musayyab in the book of Abdul Razzaq 13206 - Abdul Razzaq from Ibn Jurayj from a man from Ibn Al-Musayyab that he said it is permissible for him to look at everything in her except her vagina (6/287).













And this is, as is clear, the effect of a lost chain of transmission, for Ibn Jurayj once again tells of an unknown man whose name was not mentioned, and the religion of Allah is not taken from unknowns.
And there is another effect from Al-Sha’bi in the Musannaf of Abd Al-Razzaq
13207 - Abd Al-Razzaq from Al-Thawri from Jabir from Al-Sha’bi, who said: If a man buys a female slave, then he looks at all of her except the vagina
(7/287).
And this is also an effect with a weak chain of transmission, for it includes Jabir Al-Ja’fi, who is a Shiite accused of lying,
as it was reported from him in the book (Tahdhib Al-Kamal):
http://library.islamweb.net/hadith/display_hbook.php?hflag=1&bk_no=1857&pid=644811
And Mu’alla bin Mansur Al-Razi said: Abu Mu’awiyah said to me: Sufyan and Shu’bah used to forbid me from Jabir Al-Ja’fi, and I used to go to him and say: Who was with you? And he would say: Shu’bah and Sufyan. # And Abbas Al-Duri said: From Yahya Ibn Ma'in did not leave Jabir among those who saw him except Zaidah, and Jabir was a liar. He said in another place: His hadith is not to be written, and there is no honor in it. # Bayan bin Amr al-Bukhari said on the authority of Yahya bin Saeed: We left the hadith of Jabir before al-Thawri came to us. # Yahya bin Saeed said on the authority of Ismail bin Abi Khalid: Al-Sha'bi said: O Jabir, you will not die until you lie about the Messenger of Allah, may Allah bless him and grant him peace. Ismail said: So days and nights did not pass until he was accused of lying. # Abbas al-Duri said: On the authority of Yahya bin Ya'la al-Maharibi, it was said to Zaidah: Three do not narrate from them. Why do you not narrate from them: Ibn Abi Laila, Jabir al-Ja'fi, and al-Kalbi. He said: As for Jabir al-Ja'fi, by Allah, he was a liar who believed in the return. # Abu Yahya al-Hammani said on the authority of Abu Hanifa: I did not encounter anyone who I have met a liar more than Jabir al-Ju'fi. I did not bring him anything of my opinion except that he brought me a trace of it and claimed that he had thirty thousand hadiths from the Messenger of Allah, may Allah bless him and grant him peace, which he did not reveal. # Amr ibn Ali said: Yahya and Abd al-Rahman did not narrate from him. Abd al-Rahman used to narrate from him before that, then he abandoned him. # Abu Hatim al-Razi said on the authority of Ahmad ibn Hanbal: Yahya and Abd al-Rahman abandoned him. # At-Tirmidhi said on the authority of Muhammad ibn Bashar: I heard Abd al-Rahman ibn Mahdi say: Do you not marvel at Sufyan ibn Uyaynah? I abandoned Jabir al-Ju'fi because of his statement that when he narrated more than a thousand hadiths from him, he would narrate from him. # An-Nasa'i said: His hadith is abandoned .

# He said in another place: He is not trustworthy, and his hadith is not to be written down. # Al-Hakim Abu Ahmad said: His hadith is lost .
Despite all these previous statements, some scholars have also authenticated him, but even those who authenticated him mentioned an important condition for accepting reports from him, which is that he should say (he told us) or (I heard), not that he should say (on the authority of so-and-so).
Scholars differentiate between the narrator saying (he told us) or (I heard) and the narrator saying (on the authority of so-and-so). (He told us) requires that he heard it himself, but (on the authority of so-and-so) it may be a report that reached him from people whose narration is not reliable. It was
also stated in (Tahdheeb al-Kamal) in the same previous link on the authority of Jabir al-Ja’fi:
Yahya ibn Abi Bakr said on the authority of Shu’bah: If Jabir said: He told us and I heard, then he was one of the most trustworthy people. # Yahya ibn Abi Bakr also said: On the authority of Zuhair ibn Mu’awiyah, if he said: I heard or I asked, then he was one of the most truthful people.
Jabir in the previous trace on the authority of al-Sha’bi did not say (al-Sha’bi told us), but rather he said (on the authority of al-Sha’bi). Consequently, there is no reason to accept this narration.
Therefore, there is no hadith or trace from any of the Companions or Followers that says that it is permissible to look at the body of a female slave when buying her, except for the vulva or from her knee to the knot of her garment, except that it has been proven, by the grace of God, that it is weak and cannot be used as evidence.

Now we come to the traces that say that Ibn Omar used to touch the breasts and buttocks of the slave girl if he wanted to buy her.

We start with this trace of Al-Bayhaqi

Abu al-Husayn ibn Bishran al-Adl told us in Baghdad, on the authority of Ismail ibn Muhammad al-Saffar , on the authority of al-Hasan ibn Ali ibn Affan , on the authority of Ibn Numayr , on the authority of Ubayd Allah ibn Umar, on the authority of Nafi’, on the authority of Ibn Umar, that whenever he bought a female slave, he would uncover her leg and place his hand between her breasts and on her buttocks. It was as if he was placing it on her from behind the garment .

This effect is currently the most widespread on Christian , atheist and Shiite websites in this regard.

The secret of its spread is the correction of Sheikh Al-Albani, may God have mercy on him.

Sheikh Al-Albani, may God have mercy on him, said:

Abu Hafs narrated with his chain of transmission: “Ibn Umar would place his hand between her breasts (meaning the slave girl) and on her buttocks from above her clothes and uncover her leg.” This was mentioned in Al-Waqa’. It is authentic. It was narrated by Al-Bayhaqi (5/329) on the authority of Ubaydullah ibn Umar from Nafi’ from Ibn Umar: “When he bought a slave girl, he would uncover her leg and place his hand between her breasts and on her buttocks.” At the end of it is an addition: “And it is as if he would place it on her from behind her clothes.” Perhaps this is from Al-Bayhaqi or from one of his narrators. The chain of transmission is authentic (Irwa’ Al-Ghaleel by Imam Al-Albani 6/201).

Sheikh Al-Albani, may God have mercy on him and reward him for the knowledge he left behind, only authenticated the hadith because all of its narrators are trustworthy. However, what Sheikh Al-Albani went to regarding the authenticity of the chain of transmission of the hadith is questionable due to the existence of a break in the chain of transmission of the hadith between Ibn Numayr and Ubayd Allah Ibn Umar.

If we look at the chain of transmission of this hadith, we will find that (Ibn Numayr) narrated it on the authority of (Ubayd Allah ibn Umar).
Ubayd Allah ibn Umar died around the year 145 or 147 according to the book “Seer A’lam An-Nubala”

http://library.islamweb.net/newlibrary/display_book.php?ID=1060 & bk_no=60 & flag=1
He was born after the year 70 or thereabouts and he joined Umm Khalid bint Khalid, the female companion, and heard from her, so he is one of the younger followers.
.....
Al-Haytham ibn Adi said: He died in the year 147 AH. Another said: He died in the year 45 AH or the year before that.

While Ibn Namir was born after the year 160

http://library.islamweb.net/newlibrary/display_book.php?ID=2072 & bk_no=60 & flag=1

He was born in the year 161 AH, and he was a peer of Ahmad ibn Hanbal and Ali ibn al-Madini .

Ibn Numayr was born about 13 or 15 years after the death of Ubayd Allah ibn Umar.

There is at least one unknown narrator who transmitted the news from Ubayd Allah ibn Umar to Ibn Numayr.

Therefore, the chain of transmission of the hadith is not valid.

There is another similar trace with a similar chain of transmission in the book of Ibn Abi Shaybah.

Narrated to us by Ali bin Mashair, on the authority of Ubaid Allah, on the authority of Nafi’, on the authority of Ibn Umar, that when he wanted to buy a female slave, he would place his hand on her buttocks or between her thighs, and sometimes he would uncover her legs.

The reason for this chain of transmission is due to Ibn Mashair.

Al-Hafiz Ibn Hajar Al-Asqalani said about him in (Taqrib Al-Tahdheeb):

http://shamela.ws/browse.php/book-8609/page-331

4800 - Ali Ibn Mashair, with a damma on the meem, a sukoon on the mute letter, and a kasra on the ha’, Qurashi Kufi, judge of Mosul, trustworthy, he has strange things. After he became ill from the eighth, he died in the year eighty-nine A.D.

I said: This news that Ibn Omar, may God be pleased with them both, when he wanted to buy a female slave, would place his hand on her buttocks or between her thighs is undoubtedly one of its strange things.

In any case, the chain of transmission of the hadith is not authentic.

There is another effect in the book of Abdul Razzaq

http://library.islamweb.net/hadith/display_hbook.php?bk_no=60&pid=29579&hid=12835

On the authority of Abdullah bin Umar, on the authority of Nafi’, on the authority of Ibn Umar , and Ma’mar, on the authority of Ayoub, on the authority of Nafi’, on the authority of Ibn Umar , that when he wanted to buy a slave girl, and he agreed with them on a price, he would put his hand on her buttocks, and look at her legs and her vagina, meaning her belly . On the authority of Ma’mar, on the authority of Al-Zuhri, on the authority of Salim, on the authority of Ibn Umar , similarly .

This trace is narrated with three chains of transmission, but unfortunately Imam Abdul Razzaq Al-San’ani mixed them up and did not differentiate between the wording of each chain of transmission and the other. However, these chains of transmission have defects.

The first attribution

On the authority of Abdullah bin Omar, on the authority of Nafi’, on the authority of Ibn Omar

This chain of transmission is flawed by Abdullah bin Omar, who is not the great companion Abdullah bin Omar, but rather Abdullah bin Omar bin Hafs bin Asim bin Omar bin Al-Khattab, who is the fifth grandson of the Commander of the Faithful Omar bin Al-Khattab.

He was a righteous man and he was of good lineage by nature, but some scholars have weakened his ability to narrate hadiths.

Al-Hafiz Ibn Hajar said about him in Al-Taqreeb:

http://islamport.com/d/1/trj/1/130/2845.html

- 3489 Abdullah bin Omar bin Hafs bin Asim bin Omar bin Al-Khattab Abu Abdul Rahman Al-Omari Al-Madani, weak, a worshipper from the seventh generation, died in the year seventy-one, and it was said after that.

In Tuhfat Al-Ahwadhi:

http://library.islamweb.net/newlibrary/display_book.php?bk_no=56&ID=115&idfrom=273&idto=8 17&bookid=56&startno=178

(And Abdullah bin Omar Al-Amri is considered weak by some of the people of Hadith because of his memory, including Yahya bin Saeed Al-Qattan ). Al-Hafiz said in Al-Taqreeb: He is weak and pious. Al-Dhahabi said in Al-Mizan : He is trustworthy in his memory, but he narrated from Nafi’ and a group. Ahmad bin Abi Maryam narrated from Ibn Ma’in, and there is nothing wrong with him. His Hadith is written down. Al-Darimi said : I said to Ibn Ma’in : How is his situation with Nafi’? He said: He is trustworthy and righteous. Al-Fallas said: Yahya Al-Qattan did not narrate from him. Ahmad bin Hanbal said : He is trustworthy and there is nothing wrong with him. Al-Nasa’i and others said: He is not strong. Ibn Adi said about himself: He is trustworthy. Ahmad said: Ubaydullah was a righteous man. He was asked about Hadith during the lifetime of his brother Ubaydullah and he would say: As for Abu Uthman being alive, no. Ibn Al-Madini said : Abdullah is weak. Ibn Hibban said : He was one of those who were overcome by righteousness and worship until he neglected to memorize the news and memorize the narrations well. When his mistakes became serious, he deserved to be abandoned and he died in the year 173, one hundred and seventy-three. End of what is in Al-Mizan .

The scholars said that he was a truthful, pious, and righteous man, but he was weak and not strong in narrating hadiths, and his memory was flawed. Some of them said that his mistakes in narration were so great that he deserved to be abandoned.

As for the second attribution

And Ma`mar, on the authority of Ayoub, on the authority of Nafi`, on the authority of Ibn `Umar

The reason for this chain of transmission is that Muammar’s narration is from Ayoub Al-Sakhtiyani or from the Iraqis in general.

In the book (Explanation of the Causes of Al-Tirmidhi)

Ibn Rajab al-Hanbali said under the title:

(The second type: He who narrated from the people of Egypt or a region and memorized their hadith, but narrated from others and did not memorize it)

http://kl28.com/house_of_knowledge/print/Shrh_All_AtTrmdhy_Labn_Rjb_page_109

Among them was Muammar ibn Rashid, who also weakened his hadith from the people of Iraq in particular . Ibn Abi Khaithama said: I heard Yahya ibn Ma’in say: “If Muammar tells you from the Iraqis, then beware of him, except from Al-Zuhri and Ibn Tawus, for his hadith from them is sound. As for the people of Kufa and Basra, no, and he did not do anything about the hadith of Al-A’mash . ”

As we see, the narration of Muammar from the people of Iraq is weak, and Ayoub Al-Sakhtiyani is from the people of Iraq and specifically from Basra, as stated in the Biographies of the Nobles:

http://library.islamweb.net/newlibrary/display_book.php?ID=932&bk_no=60&flag=1

Ayyub Al-Sakhtiyani (peace be upon him) the Imam, the preserver, the master of scholars, Abu Bakr bin Abi Tamima Kaysan, Al-Anzi, [ p . 16] their client, Al-Basri , Al-Adami. It is said that his loyalty was to Tahiyyah, and it is said that it was to Juhaynah . He is counted among the minor followers .

Therefore, the narration of Muammar on the authority of Ayoub, who is one of the Iraqis, is not correct.

The third chain of transmission is:

On the authority of Ma’mar, on the authority of Al-Zuhri, on the authority of Salim, on the authority of Ibn Umar, the same .

This chain of transmission appears to be sound, but Imam Abd al-Razzaq did not mention its wording, but only said (similar to it)... As for the wording of this narration, it is not present with us, and we cannot be certain in it whether Ibn Umar would place his hand on the buttocks of the slave girl and look at her stomach if he wanted to buy her or not... Perhaps it says that when Ibn Umar agreed with the merchants on the price of the slave girl, he would look at her leg... Whatever is in this narration, as long as its wording is not mentioned, it cannot be used to prove that Ibn Umar, may God be pleased with him, would place his hand on the buttocks of the slave girls.

It is worth noting that this chain of transmission also allows for discussion.

In the book (Classes of Forgers), Ibn Hajar mentioned Imam Al-Zuhri in the third class of forgers.

http://islamport.com/d/1/trj/1/175/3980.html

He said

102 - A. Muhammad bin Muslim bin Ubaid Allah bin Shihab al-Zuhri, the jurist of Medina, resident of the Levant, famous for his leadership and majesty, from the followers. Al-Shafi’i, al-Darqutni, and more than one described him as a forger.

This third class is what Ibn Hajar described at the beginning of his book on the same link, saying:

Third

He who committed more forgery, the imams did not rely on their hadiths except for what they explicitly stated they heard. Some of them rejected their hadiths completely, and some of them were before them, such as Abu al-Zubayr al-Makki.

According to Ibn Hajar’s previous statement, Imam Al-Zuhri may not accept from his hadith anything except what he said in it (he told us), not what he said in it (on the authority of so-and-so).

And Imam Al-Zuhri in the previous trace said on the authority of Salem, and he did not say Salem told us.

In any case, as we said before, the wording of the hadith is not mentioned, so it cannot be used to prove that Ibn Omar, may God be pleased with him, used to touch the buttocks of female slaves in the markets.

There is a fourth effect in the book of Abdul Razzaq

13205 - Abd al-Razzaq on the authority of Ibn Jurayj on the authority of Nafi’ that Ibn Umar would uncover her back, stomach, and leg and place his hand on her buttocks ( (7/286

This effect is also not correct.

The reason for this chain of transmission is that Ibn Jurayj mentioned it by saying (on the authority of Nafi’) and did not say (Nafi’ told us).

Scholars differentiate between the two forms. The use of “on the authority of” does not require direct hearing, and there may have been weak narrators who were omitted from the chain of transmission.

It was reported by (Ibn Jurayj) in the book (Biographies of the Nobles):

http://library.islamweb.net/newlibrary/display_book.php?ID=1069&bk_no=60&flag=1

Al-Athram narrated on the authority of Ahmad ibn Hanbal who said: If Ibn Jurayj says : So-and-so said, or so-and-so said, or I was informed, then he has come up with strange things. If he says: I was informed and I heard, then that is enough for you. Al-Maymuni narrated on the authority of Ahmad : If Ibn Jurayj says : “ He said,” then beware of him. If he says : “ I heard or I asked,” then he has come up with something that is not in the mind. He was one of the vessels of knowledge .

....

Ismail bin Dawud Al-Mukhraqi narrated on the authority of Malik bin Anas, who said: Ibn Jurayj was a woodcutter at night. Muhammad bin Munhal Al-Dharee’ said on the authority of Yazid bin Zari’, who said: Ibn Jurayj was a woodcutter at night .

.....

Jaafar bin Abdul Wahid said, on the authority of Yahya bin Saeed, who said: Ibn Jurayj was truthful. So when he said: “He told me,” it is a hearing. And when he said: “He informed us,” or: “He informed me,” it is a reading. And when he said: “He said,” it is like the wind .

In the book (Tahdhib al-Tahdhib) on the authority of Ibn Jurayj:

http://shamela.ws/browse.php/book-3310/page-2873

Al-Daraqutni said: Avoid the forgery of Ibn Jurayj, for he is an ugly forger. He only forged what he heard from someone who was criticized, such as Ibrahim Ibn Abi Yahya, Musa Ibn Ubaydah, and others. As for Ibn Uyaynah, he forged from trustworthy people ( 6/405 ).

From the previous statement it is clear that Ibn Jurayj’s hadith is acceptable if he says “I heard” or “He told us.” However, if he says “So-and-so said” or “On the authority of so-and-so,” as is the case in this trace, then there is something to be said about his hadith.

It is clear from the above that there is no authentic trace that Ibn Omar, may God be pleased with him,

He would touch the slave girl's backside if he wanted to buy her.

---

We come to the traces in which Ibn Omar, may God be pleased with him, used to look at the belly of the slave girl or put his hand on her belly if he wanted to buy her.

In Abdul Razzaq's book

13198 - Abd al-Razzaq on the authority of Ibn Jurayj on the authority of Ata’ who said: I said to him: When a man buys a female slave, can he look at her legs when she has menstruated or at her stomach? He said: Yes. Ata’ said: Ibn Umar would put his hand between her breasts and look at her stomach and look at her legs or he would order that.

(7/285)

There is a defect in this chain of transmission, which is that some scholars have weakened the narration of Ibn Jurayj on the authority of Ata’ al-Khurasani.

It was stated in the book (Tahdhib al-Tahdhib) on the authority of Ibn Jurayj:

http://shamela.ws/browse.php/book-3310/page-2873#page-2874

Abu Bakr said: I saw in the book of Ali bin Al-Madini that I asked Yahya bin Saeed about the hadith of Ibn Jurayj on the authority of Ata Al-Khurasani, and he said: It is weak. I said to Yahya that he says: He told me. He said: Nothing.

It is all weak, it is just a book that he gave to him ( 6/406 )

There is another effect in the book of Abdul Razzaq.

13199 - Abd al-Razzaq told us, he said: Ibn Jurayj told us, he said: Amr or Abu al-Zubayr told me, on the authority of Ibn Umar, that he found merchants gathered around a slave girl, so he uncovered it.

He took her leg and put his hand on her stomach

(7/285)

This trace is narrated by Ibn Jurayj on the authority of Amr or Abu al-Zubayr.

It is clear that neither Abd al-Razzaq nor Ibn Jurayj specifically mentions the narrator, whether he is Amr ibn Dinar or Abu al-Zubayr.

Abu Al-Zubayr is one of the narrators who are spoken about.

There are those who trust him, but there are those who talk about him

It was stated in the book (Tahdhib al-Kamal) on the authority of Abu al-Zubayr al-Makki:

http://library.islamweb.net/hadith/display_hbook.php?indexstartno=0&hflag=&pid=656009 &bk_no=1857&startno=1

# Abdullah bin Ahmad bin Hanbal said: My father said: Ayoub Al-Sakhtiyani used to say: Abu Al-Zubayr told us, and Abu Al-Zubayr is Abu Al-Zubayr! I said to my father: It seems that he considers him weak, he said: Yes .

# Naeem bin Hammad said: I heard Ibn Uyaynah say: Abu Al-Zubayr told us, and he is Abu Al-Zubayr, meaning it seems that he considers him weak .

# Hisham bin Ammar said, on the authority of Suwaid bin Abdul Aziz: Shu’bah said to me: You take from Abu Al-Zubayr, and he does not know how to pray! ++ Naeem bin Hammad said: I heard Hisham say: I heard from Abu Al-Zubayr, so Shu’bah took my book and tore it up .

++ Mahmoud bin Ghailan said, on the authority of Abu Dawud: Shu’bah said: There was no one I would have loved to meet in Mecca than Abu Al-Zubayr, until I met him and then he was silent .

++ Muhammad bin Ja`far al-Madani said, on the authority of Warqa`: I said to Shu`bah: Why did you abandon the hadith of Abu al-Zubayr? He said: I saw him weighing and weighing on the scale .

# Yunus bin Abd al-A`la said: I heard al-Shafi`i say: Abu al-Zubayr needs support .

....

# Yaqub bin Shaiba said: He is trustworthy and truthful, and he is weak .

# Abd al-Rahman bin Abi Hatim said: I asked my father about Abu al-Zubayr, and he said: His hadith should be written down, but it should not be used as evidence, and I prefer him to Abu Sufyan .

# He also said: I asked Abu Zur’ah about Abu al-Zubayr, and he said: People narrated from him. I said: His hadith should be used as evidence. He said: Only the hadith of trustworthy people should be used as evidence .

Ibn Hajar said about him in the book “Tabaqat al-Mudallisin”:

http://islamport.com/d/1/trj/1/175/3980.html

Now then, this is knowledge of the ranks of those described as forgers in the chains of transmission of the Prophetic hadith. I have summarized it in these papers for preservation. It is derived from Jami’ al-Tahsil by Imam Salah al-Din al-Ala’i, the sheikh of our sheikhs, may God have mercy on him, from many additions to the names that are known by contemplation. They are of five ranks :

....

Third

He who committed more forgery, the imams did not rely on their hadiths except for what they explicitly stated they heard. Some of them rejected their hadiths completely, and some of them were before them, such as Abu al-Zubayr al-Makki.

Ibn Hajar placed him in the third rank, meaning that his hadith could be rejected unless he said, “I heard” or “He told us.” Here he said, “On the authority of Ibn Omar,” and did not say, “I heard” or “He told us.”

This trace is also not authentic.

These are the traces that came that Ibn Omar used to look at the belly of the slave girl and put his hand on it if he wanted to buy her. There is nothing wrong with it and there is no problem with its chain of transmission.

Some traces remain from Mujahid bin Jabr through Amr bin Dinar and Ibn Abi Nujayh.

These effects are in the book of Abdul Razzaq

As for the traces that came through Amr bin Dinar

13202 - Abd al-Razzaq, on the authority of Muammar, on the authority of Amr ibn Dinar, on the authority of Mujahid, who said: Ibn Umar passed by some people who were buying a slave girl. When they saw him turning her over, they refrained from doing so. Then Ibn Umar came to them and uncovered her leg, then he pushed her chest and said: Buy. Muammar said: Ibn Abi Nujayh informed me, on the authority of Mujahid, who said: Ibn Umar placed his hand between her breasts, then shook her.

(7/286)

13203 - Abd al-Razzaq on the authority of Ibn Uyaynah on the authority of Amr Ibn Dinar on the authority of Mujahid, who said: I was with Ibn Umar in the market and he saw a slave girl being sold, so he uncovered her leg and slapped her chest and said: Buy her, showing them that there was nothing wrong with that.

(7/286)

There is no major problem with these effects.

It does not say that Ibn Omar, may God be pleased with him, would place his hand on the back of a female slave or uncover her stomach and place his hand on it.

All that was in it was that he was revealing her leg or part of her leg, and the leg in the language is the area between the knee and the foot.

There is nothing wrong with this when buying a female slave if temptation is avoided.

And he puts his hand on her chest or pushes into her chest

Of course, the chest is not the breast, so Ibn Omar did not touch a woman’s breast, God forbid.

Perhaps he pushed it into the slave girl's chest from behind her clothes.

Even these effects can be attributed to an article.

As for Amr bin Dinar, there are two people named Amr bin Dinar.

Amr bin Dinar Al-Makki, a great follower, is one of the great Muslims, and there is no way to doubt his narration of hadith and athar.

Amr bin Dinar, the hero of the Al-Zubayr Al-Basri family, and he is weak.

It was mentioned about him in the biographies of the nobles:

http://library.islamweb.net/newlibrary/display_book.php?ID=851&bk_no=60&flag=1

Ahmad, Al-Fallas , and Abu Hatim declared him weak. Ibn Ma'in said : He is lost. Al-Bukhari said : There is doubt about him . Al-Nasa'i said : He is not trustworthy. He also said: He is weak. Ad-Daraqutni and the people also declared him weak . Ibn Hibban went too far and said: It is not permissible to write down his hadith except as a matter of astonishment . He is the only one who narrates fabricated hadiths from reliable narrators . I say: At-Tirmidhi narrated from him and said: He is not strong in hadith. He is the only one who narrates hadiths from Salim .

Most likely, he is Amr ibn Dinar al-Makki, so the chain of transmission is most likely correct, and the traces he narrated are not problematic. All that Amr ibn Dinar narrated is that when Ibn Umar wanted to buy a slave girl, he would uncover her leg and push her chest.

There is another trace from Ibn Abi Nujayh in the book of Abd al-Razzaq.

13204 - Abd al-Razzaq on the authority of Ibn Uyaynah said: Ibn Abi Nujayh informed me on the authority of Mujahid who said: Ibn Umar placed his hand between her breasts and then shook her.

(7/286)

This effect also has nothing to do with it.

It explains that Ibn Omar did not touch the breast itself, but rather he placed his hand on the chest between the two breasts and avoided the breast.

The chain of transmission also includes discussion.

Ibn Abi Nujayh was placed by Ibn Hajar in the third class of the classes of those who conceal their narrations, and he said that he concealed the narrations of Mujahid.

In the book (Classes of Forgers)

http://islamport.com/d/1/trj/1/175/3980.html

77 - Abdullah bin Abi Nujayh Al-Makki, the interpreter, narrated more from Mujahid, and he used to conceal his narrations. Al-Nasa’i described him as such.

This third class is what Ibn Hajar described at the beginning of his book on the same link, saying:

Third:

He who committed more forgery, the imams did not rely on their hadiths except for what they explicitly stated they heard. Some of them rejected their hadiths completely, and some of them were before them, such as Abu al-Zubayr al-Makki.

According to Ibn Hajar’s previous statement, Ibn Abi Nujayh may not accept from his hadith anything except what he said in it ( he told us), not what he said in it (on the authority of so-and-so).

In this trace, he said (on the authority of Mujahid) and not (Mujahid told us)

Many scholars have confirmed the authenticity of Ibn Abi Nujayh. They said that he only concealed the interpretation from Mujahid and took it from the book of Al-Qasim Ibn Abi Bazza, and that his hadith is acceptable, even if he was one of the advocates of Qadariyyah and Mu’tazilah.

Even if the trace is authentic, there is no problem with it. Rather, it clarifies that Ibn Omar used to touch the chest of the slave girl without touching her breast.

There is another trace in the book of Ibn Abi Shaybah

Jarir narrated to us on the authority of Mansur on the authority of Mujahid who said: I was walking with Ibn Umar in the market when we saw some slave traders who had gathered around a slave girl and were turning her over. When they saw Ibn Umar , they moved aside and said : Ibn Umar has come. Ibn Umar approached her , touched part of her body and said: Where are the owners of this slave girl? She is nothing but merchandise .

And (touching something of her body) in this hadith is what other hadiths explain as Ibn Omar, may God be pleased with him, pushing her chest.

Someone might say that Ibn Omar’s statement, “She is just a commodity,” is evidence of the contempt for this slave girl and the degradation of her humanity.

In response to this, we say that Ibn Omar does not mean by this word to degrade the humanity of the female slave, but rather he means that since she is offered for sale in the slave market, she is a commodity that is sold, and whoever buys her has the right to look at her and examine her because he will spend his own money to buy her... He wants to make clear to the people that there is no harm in looking at the female slave and examining 

her before buying her

This topic is followed by another trace that states that Ibn Omar, may God be pleased with him, kissed a slave girl who fell into his lot on the day of Jalula in front of the people,
quoted from
http://islamqa.info/ar/170894

.