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Responding to Umar's(R) and Abdullah bin Umar's(R) treatment with Slave-girls

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Noor-us-Sunnah

A brother send me this post and wanted answers to his questions.

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Al-Hassan al-Basri (d. 728 AH/110 CE) said: Slave women in Medina used to be told certain things when they went outside. (One night) some foolish people accosted a group of women and bothered (or hurt) them because they thought they were slave women, but they were actually free women. Because of this, the Prophet ordered the believing women to cast their jilbabs upon themselves, so they would be distinguished as free women, and known from the slave women, and not bothered. — Tafsir Abd al-Razzaq al-Sanani (d. 211 AH/826 CE)

Here the free women were told to cover up and not go uncovered like slave woman in order to be distinguished and not attacked. Another report can be read regarding the case of Safiyyah RA :

It was narrated that Anas said: “The Prophet stayed between Khaibar and Al-Madinah for three days when he consummated his marriage to Safiyyah bint Huyayy, and I invited the Muslims to his Walimah, in which there was no bread or meat. He commanded that a leather cloth (be spread) and dates, cottage cheese and ghee were placed on it, and that was his Walimah. The Muslims said: ‘(Will she be) one of the Mothers of the Believers, or a female slave whom his right hand possesses?’ They said: ‘If he has a Hijab for her, then she will be one of the Mothers of the Believers and if she does not have a Hijab then she will be a female slave whom his right hand possesses.’ When he rode on, he set aside a plate for her behind him and extended a Hijab between her and the people.” (Sunan an-Nasa’i 3382 Book 26, Hadith 187; bold emphasis mine)

In fact Umar RA even prevented slave girls from wearing the veil:

Imam al-Beyhaqi records in ‘Al-Sunnan al-Kubra’ Volume 2 page 227: Anas bin Malik said: ‘The slave-girls of Umar were serving us with uncovered hair and their breasts shaking”

As for Umar’s RA son :

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” (Sunan Al-Kubra, Volume 5 page 329)

‘Nafee reported that when ibn Umar wanted to buy a slave-girl he placed his hand on buttocks, between her thighs, and may uncover their her legs’ (Musanaf ibn Abi Shayba, Volume 4 page 289 Tradition 20241)

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)

Some sources even say how Umar RA prevented slave women from covering in prayer and beat them when they covered themselves up in public :

Anas reported: ‘Umar once saw a slave-girl that belonged to us (to Anas) wearing a scarf, so Umar hit her and told her: ‘Don’t assume the manners of a free woman.” (Musnaf Ibn Abi Shaybah, Volume 2 page 41 Tradition 6236)

We are taught that the hijab was intended to promote modesty and protect the integrity of the woman. How can it be if slave women were deprived of it and portrayed with their breasts out and inspected in slave markets. Moreover it would increase temptation in public. Were both Umar’s RA and ibn Umar’s RA actions justified according to the teachings of the Prophet SAW? TO WHAT EXTENT is the difference of Hijab between free women and slave-women? Did they really walked bare-breasted? I need help.


Brother stated:
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    عبد الرزاق عن معمر عن الحسن قال كن إماء بالمدينة يقال لهن كذا وكذا كن يخرجن فيتعرض لهن السفهاء فيؤذوهن لأنه فكانت المرأة الحرة تخرج فيحسبون أنها أمة فيتعرضون لها ويؤذونها أخبرنا فأمر النبي صلى الله عليه وسلم المؤمنات أن يدنين عليهن من جلابيبهن ذلك أدنى أن يعرفن من الإماء أنهن حرائر فلا يؤذين

Al-Hassan al-Basri (d. 728 AH/110 CE) said: Slave women in Medina used to be told certain things when they went outside. (One night) some foolish people accosted a group of women and bothered (or hurt) them because they thought they were slave women, but they were actually free women. Because of this, the Prophet ordered the believing women to cast their jilbabs upon themselves, so they would be distinguished as free women, and known from the slave women, and not bothered. — Tafsir Abd al-Razzaq al-Sanani (d. 211 AH/826 CE).

Here the free women were told to cover up and not go uncovered like slave woman in order to be distinguished and not attacked. Another report can be read regarding the case of Safiyyah RA :

It was narrated that Anas said: "The Prophet stayed between Khaibar and Al-Madinah for three days when he consummated his marriage to Safiyyah bint Huyayy, and I invited the Muslims to his Walimah, in which there was no bread or meat. He commanded that a leather cloth (be spread) and dates, cottage cheese and ghee were placed on it, and that was his Walimah. The Muslims said: '(Will she be) one of the Mothers of the Believers, or a female slave whom his right hand possesses?' They said: 'If he has a Hijab for her, then she will be one of the Mothers of the Believers and if she does not have a Hijab then she will be a female slave whom his right hand possesses.' When he rode on, he set aside a plate for her behind him and extended a Hijab between her and the people." [Sunan an-Nasa'i 3382 : Sahih]

Some sources even say how Umar RA prevented slave women from covering in prayer and beat them when they covered themselves up in public :

Anas reported: ‘Umar once saw a slave-girl that belonged to us (to Anas) wearing a scarf, so Umar hit her and told her: ‘Don’t assume the manners of a free woman.” (Musnaf Ibn Abi Shaybah, Volume 2 page 41 Tradition 6236)

RESPONSE:

IslamQa Answered a relevant question in following manner:

The hadeeth came after the revelation of the hijaab and after it was made obligatory  for the believing women. But the full hijaab is only for free women; slaves and concubines should not resemble free women by wearing the full hijaab. A slave woman does not have to cover her face, and ‘Umar (may Allaah be pleased with him) used to forbid them to do so. This is the case if there is no fear of fitnah from them; but if there is fitnah, then they have to do whatever will prevent that fitnah.
https://islamqa.info/en/answers/8489/is-the-hijaab-only-for-a-specific-class-of-women

So, yes in normal circumstances a slave woman is not required to cover her face. However there could be a difference of opinion between the Jurists over this issue.

As for the issue of Umar(RA) hitting the slave girl, then the word “darab” can mean anything from “flap” to “poke” to “hit.” The narration here does not anyhow suggest that `Umar (ra) hit her inhumanely. Rather it simply tells us that he disallowed her to cover her head like free women do. But since these arguments are raised by Shias or atleast copied from then, then its important to make them taste their own medicine. So let's see what was the view of their infallible Imams from Shia books.

It is also narrated by Shahid al-Awwal in Dhikra [3:10] and al-Barqi in al-Mahasin [2:318]:

سألت أبا عبد الله (ع) عن المملوكة تقنع رأسها إذا صلت؟ قال لا قد كان أبى إذا رأى الخادمة تصلى في مقنعة ضربها لتعرف الحرة من المملوكة
“I asked Aba `Abd Allah [al-Sadiq] (as) concerning the possession’s covering of her head when she prayed? He replied: ‘No! For when my father saw the female servant *praying* with a scarf on, he hit her; so that the free can be known from the possession.”

And it is in Man La Yahduruh al-Faqih – by al-Saduq – [1:373] and al-Kafi [5:525] that Imam al-Baqir said:

ليس على الأمة قناع في الصلاة
“There is no cover for the slave girl during pray.”

This report is declared “Sahih” by the Grand Ayatullah al-Sayyid Muhammad Sadiq al-Ruhani in Fiqh al-Sadiq [4:228]

In fact, it is narrated in Qadi Nu`man al-Maghribi’s Da`a’im al-Islam [1:177] and al-Nuri’s Mustadrak al-Wasa’il [3:217] that Ja`far al-Sadiq was asked about the permissibility for a slave girl to cover her head during prayers and he replied:

لا كان أبى رضوان الله عليه إذا رأى أمة تصلى وعليها مقنعة ضربها وقال يا لكع لا تتشبهي بالحرائر
“No, When my father, `alayh as-salam, saw a slave girl praying and she had a scarf on her, he hit her! And he said: ‘You rascal! Do not resemble the free ones!’”


There is another report which is used by Shias:
Quote

عن المسيب بن دارم قال : رأيت عمر وفي يده درة فضرب رأس أمة حتى سقط القناع عن رأسها ، قال : فيم الأمة تشبه بالحرة

Al-Musaiab bin Darum said: 'I saw Umar holding a stick in his hand and striking a slave-girl's head until her scarf same off, he the said: 'Why does the slave assume the manners of free woman?'
1. Tabaqat ibn Saad, Volume 7 page 127
2. Kanz al-Umal, Volume 15 page 486 Hadith 41928
3. Tarikh Damishq, Volume 58 page 191

RESPONSE:

It does not matter what al-Musayyab ibn Darim saw or heard, for he himself and his credibility are both unknown. Which makes this narration inauthentic.



Brother Said:
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In fact Umar RA even prevented slave girls from wearing the veil:

Imam al-Beyhaqi records in ‘Al-Sunnan al-Kubra’ Volume 2 page 227: Anas bin Malik said: ‘The slave-girls of Umar were serving us with uncovered hair and their breasts shaking”

RESPONSE:

This is how the narration is in both Sunan al-Kubra [2:227 (Dar al-Fikr) = 2:227 (Dar al-Baz)] and Ma`rifat al-Sunan wa al-Athar [2:94 (Dar al-Kutub al-`Ilmiyya)] of al-Bayhaqi:

وأخبرنا أبو القاسم عبد الرحمن بن عبيد الله الحرفي ببغداد أنبأ علي بن محمد بن الزبير الكوفي ثنا الحسن بن علي بن عفان ثنا زيد بن الحباب عن حماد بن سلمة قال حدثني ثمامة بن عبد الله بن أنس عن جده أنس بن مالك قال كن إماء عمر رضي الله عنه يخدمننا كاشفات عن شعورهن تضرب ثديهن

Few points to note here:

- Since the narration starts with “kunna,” it would send the sentence to the farther past, and “serve” is used as a present-future tense [mudari`] verb so that would make it “used to serve us” not “were serving us.”

- The “tadrabu” here refers to the hair but not to the breasts. So the hair hit the breasts, the breasts do not hit each other! So the correct translation of the text [matn] would be:

“The slaves of `Umar (ra) used to serve us with their hair uncovered and hitting their breast.”

Let us for arguments sake believe that the hair was uncovered and their breasts were hitting each other. How on earth does that necessitate being nude? The conjectures of Rafidi imaginations are worth pondering over, but moving breasts can symbolize loose cloths, silk, or even the swiftness of the service mentioned in the Hadith. If a woman is wearing a shirt but not wearing hijab and undergarments, then you can see her breasts shaking while she moves. It doesn't mean that her breasts are uncovered and out in the open.

- What Imam al-Bayhaqi said actually clears the misconception. What al-Bayhaqi said in Sunan al-Kubra after narrating this narration is:

والآثار عن عمر بن الخطاب رضي الله عنه في ذلك صحيحة وانها تدل على أن رأسها ورقبتها وما يظهر منها في حال المحنة ليس بعورة
“and the reports from `Umar ibn al-Khattab (ra) concerning that (issue) are rigorously authentic [sahiha] and they serve as a proof that her head, neck and whatever was revealed from it in the state of endurance is not considered the `awra.”

This is sufficient to show that the “serve” part in the Hadith is the reason behind the revelation. What any unbiased person would understand from this is that disclosures during service take place and this narration provides proof that such revelation is not from the `awra. That is a it, an issue of jurisprudence.


Brother then said:
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As for Umar’s RA son :
 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” (Sunan Al-Kubra, Volume 5 page 329)

‘Nafee reported that when ibn Umar wanted to buy a slave-girl he placed his hand on buttocks, between her thighs, and may uncover their her legs’ (Musanaf ibn Abi Shayba, Volume 4 page 289 Tradition 20241)

RESPONSE:

The word used here is “jariya.” Jariya refers to a very young girl that has the ability to run around, not even a girl who attained puberty.

The act of Ibn `Umar (ra) has no aphrodisiacal side to it as the Shias love to believe. A jariya or a little girl was checked not so one can fulfil their desires right in front of hundreds of marketers, but to see whether the girl suffers through any deficiencies and injuries or not, so she could serve with proficiency and be a good working servant.

This is further cleared from another Sahih narration right before the one you quoted from in Irwa al-Ghalil [6:201]:

أن ابن عمر كان يضع يده بين ثدييها ( يعني الجارية ) وعلى عجزها من فوق الثياب ويكشف عن ساقها
“Ibn `Umar (ra) used to put his hand between her [meaning the jariya’s] breasts and on her haunch from above (her) clothes and used to unveil her leg.”

Now the question is, if Ibn `Umar (ra) really was doing what the Shi`is think he was doing, then why did he choose to unveil her leg and not her chest and haunch?

The answer is simple. Because the bones and muscle between the breasts [sternum, ribs, etc.] and the haunch [pelvis, etc.] can be checked with the clothes on, but the disfigurement of legs or anything related to it would require the uncovering of the legs since women in those days wore long coverings, not pants.

It should also be kept in mind that, in those days slave girl trade was similar to other trades, in which buyers had to rely on their senses, and not solely on the word of the salesperson. It is in this light that Ibn Umar saw it as permissible to touch slave girls (not directly, but with clothes as a separation) in order to inspect if they meet his requirements. If Ibn Umar’s actions were purely sexual, then he may as well have touched her from under her clothes.

One should be aware that slaves were bought and sold and that some matters that surrounded them were seen as permissible when they usually would not be.

Similar to the above, we find that Ali, the first infallible imam, in an authentic Shia chain, did the same thing:
أنه كان إذا أراد أن يشتري الجارية يكشف عن ساقيها فينظر إليها
[Mohammad Al-Baqir narrated from Ali (alaihi al-salam) that when he wanted to buy a slave girl, he would expose her legs and look at her.]
Shia source: Qurb Al-Isnad (p. 103) by Al-Himyari. And this report is declared reliable [mu`tabira] by Grand Ayatullah Abu al-Qasim al-Khu’i in Kitab al-Nikah [1:33].


Shias also quote this report:
Quote
We also read:

'Mujahid reported that ibn Umar placed his hand between (a slave-girl's) breasts and shook them'
Musnaf Abdur Razak, Volume 7 page 286 Tradition 13204

RESPONSE:


This is unreliable report. Narrated by Mu`ammar from Ibn Abi Najih. While Ibn Abi Najih never narrated traditions to Mu`ammar.


Brother stated:
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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)

RESPONSE:

This is incorrect and mischievous translation, and seems the original source of the article which had this report with incorrect translation, has corrected the translation. And this is the current translation they have for this report:

حدثنا جرير عن منصور عن مجاهد قال كنت مع بن عمر امشي في السوق فإذا نحن بناس من النخاسين قد اجتمعوا على جارية يقلبونها فلما راوا بن عمر تنحوا وقالوا بن عمر قد جاء فدنا منها بن عمر فلمس شيئا من جسدها وقال أين أصحاب هذه الجارية إنما هي سلعة

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 checking 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.

This serves as a perfect example that how the Shias have fooled people with this deceitful translations.

Anyways, The purpose for procuring such slave girls was not molestation or enjoyment with them in marketplaces. Rather to free them from the trade market and provide them with an Islamic atmosphere, so they could understand the wisdom behind Islam and accept it.

The issue of slavery is a sensitive one. Normally, the view in an average secularist’s eyes is nothing but a fragment of imagination; such as chains, ill-treatment, hostility, discrimination, or even nudity. But when we say “slave” we mean bond servants, not the slaves kept by the English.

Who are treated in the same manner others are. As stated in the Qur’an:

“Worship Allah, and do not associate with Him anything, and be good to parents and to kinsmen and orphans and the needy and the close neighbor and the distant neighbor and the companion at your side and the wayfarer and to those (slaves who are) owned by you. Surely, Allah does not like those who are arrogant, proud, those who are miserly and bid people to be miserly, and conceal what Allah has given them of His grace - and We have prepared for the disbelievers a humiliating punishment, and (for) those who spend their wealth only to show people, and do not believe in Allah and the Last Day. Anyone for whom Satan is companion, evil he is as a companion.” [4:36-38]

This is why one would find examples where servants or slaves were either married or freed after being purchased.

The only difference is of the rights; not conduct. And that difference too is scrupulously just in light of theism and religious conventialites.

Courtesy: Multaqa ahlalhadeeth post.

Rationalist

Mashallah! Awesome replies.

MuslimK

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Thanks for sharing bro!
در خلافت میل نیست ای بی‌خبر
میل کی آید ز بوبکر و عمر
میل اگر بودی در آن دو مقتدا
هر دو کردندی پسر را پیشوا

عطار نِیشابوری

www.Nahjul-Balagha.net | www.TwelverShia.net | www.ghadirkhumm.com

Salavaaat

Shias should read uyun akhbar ridha where musa al kadhim lusts after white sex slaves and cant stop thinking about them.

MuslimK

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    • Refuting Shia allegations everywhere
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^ Interesting. Do you have the narration?
در خلافت میل نیست ای بی‌خبر
میل کی آید ز بوبکر و عمر
میل اگر بودی در آن دو مقتدا
هر دو کردندی پسر را پیشوا

عطار نِیشابوری

www.Nahjul-Balagha.net | www.TwelverShia.net | www.ghadirkhumm.com

TAHIR

Why the hell wasn't i invited ;D ;D

Wives = Husband's property?
الكافي للكليني (٣٢٩ هـ) الجزء ٥ صفحة٣٦٥

Al Kafi by Shaikh Kulaini (ra), Volume 5 Page 365

 علي بن ابراهيم ، عن أبيه ، عن ابن أبي عمير ، عن أبي أيوب الخراز، عن محمد بن مسلم قال : سألت أبا جعفر ( عليه السلام ) عن الرجل يريد أن يتزوج المرأة ، أينظر إليها ؟ قال : نعم ، إنما يشتريها بأغلى الثمن

Ali b. Ibrahim, from his father (Ibrahim b. Hashim), from ibn abi Umair, from abi Ayyub al Khazzaz, from Muhammad b. Muslim who said: I asked aba Ja'far (as) regarding the man who intends to marry a woman, may he look at her? Imam (as) replied: "Yes, he is just purchasing her for a hefty price (i.e. the dowry)."

Explanation of this hadith by Ayatullah Khoei

حيث إنّها مطلقة فتشمل بإطلاقها جميع أعضاء البدن حتى العورة (المباني في شرح العروة
الوثقى الجزء الثاني ص ١٥)

This hadith is all inclusive, thus it allows looking at all parts of her body, even her 'awrah.* (Al Mubani, Volume 2 Page 15)

Grading

Ayatullah Khoei (Al Mubani, Volume 2 Page 11): Sahih

Ayatollah Sadiq Rohani (Fiqh al Sadiq, Volume 21 Page 91): Sahih

Ayatullah Muhsin al Hakim (Al Mustamassuk, Volume 14, Page 12): Sahih

Shaikh Bahboodi (Sahih al Kafi, Volume 3 Page 11): Sahih

Dr. Syed Mustafa Jamaluddin (Fiqh al Nathar): Sahih

Allama Baqir Majlisi (Miratul Uquql, Volume 20 Page 82): Hasan

Ayatullah Tabatabai (Riyadul Masail, Volume 10, Page60): Hasan

Sahibul Madarik Syed Muhammad al Amuli (Nihayatul Maram, Volume 1 Page 50): Hasan

*Translator's note: The looking should be done from behind thin/fine clothes, which should be worn by the woman for facilitation, as is stated in the following authentic hadith.


علل الشرائع - الشيخ الصدوق - ج ٢ - الصفحة ٥٠٠

Illalush Sharai by Shaikh Sadooq (ra), Volume 2 Page 500

أبي رحمه الله عن سعد بن عبد الله عن أحمد بن محمد بن عيسى عن البزنطي عن يونس بن يعقوب قال: قلت لأبي عبد الله (ع) الرجل يريد أن يتزوج المرأة يجوز أن ينظر إليها قال نعم وترقّق (1) له الثباب لأنه يريد ان يشتريها بأغلا ثمن
(1) أي تلبس ملابس خفيفة بحيث يُرى جسمها الداخلي
  بمعنى تخفيف الثياب
 ان ينظر إلى جسدها من فوق الثياب الرقيقة
ترقيق الثياب لمعرفة ابعاد جسدها

My (i.e. Shaikh Sadooq's) father, from Sa'd b. Abdullah, from Ahmad b. Muhammad b. Isa, from al Bazanti, from Yunus b. Ya'qub who said: I asked abi Abdullah (as) about the man who intends to marry a woman, is it permissible for him to look at her? Imam (as) replied: "Yes, and she should wear very thin and fine/promiscuous clothes for him, because he intends to purchase her for a hefty price."

Explanation of this hadith by Ayatullah Taqi al Modaressi

ترقيق الثياب لمعرفة ابعاد جسدها (الوجيز في الفقه

This is so, so that the suitor can check out her figure. (Al Wajiz fil Fiqh)

Grading

Ayatullah Khoei (Kitab al Nikah, Volume 1 Page 26): Mu'atbar (Reliable)

Ayatullah Muhsin al Hakim (Al Mustamassuk, Volume 14 Page 14): Muwaththaq (Reliable)

Ayatullah Sadiq Rohani (Fiqh al Sadiq, Volume 21 Page 97): Muwaththaq (Reliable)

Dr. Syed Mustafa Jamaluddin (Fiqh al Nathar): Sahih

TAHIR


Ahadith and their applicationFiqhMiscellaneousQur'anRijalShia scholarsSupplicationsTaqleed and ijtehadTheologyWomen
FRIDAY, 12 OCTOBER 2012
The ideal wives
وسائل الشيعة (آل البيت) للحر العاملي (١١٠٤ هـ) الجزء٢٠ صفحة٥٦

Wasail al Shia by Shaikh Hurr al Amili (1104 AH), Volume 20 Page 56

ـ باب استحباب اختيار السمراء العجزاء العيناء المربوعة للتزويج
(1) أي يضرب لونها إلى الحمرة. (الفيروزآبادي).
(2) واسعة العين. (الفيروزآبادي).
(3) عظيمة كبيرة الأليتين. (الفيروزآبادي).
(4) متوسطة قامتها. (الفيروزآبادي).
العيناء: الواسعة العين مع سوادها، والعجزاء: العظيمة العجز والأليتين، والمربوعة: من لم تكن طويلة ولا قصيرة
توضيح : العيناء هي واسعة العين , والعجزاء هي عظيمة العجز, والمربوعة هي المتوسطة الطول
 عيناء: العظيم سواد عينها في سعة، عجزاء:
العظيمة العجز، مربوعة: بين الطويلة والقصيرة. (في)
(4)  - (5) امرأة عيناء حسنة العينين واسعتهما - امرأة عجزاء أي ذات عجز - عظمت عجزها - مجمع.
(6) المربوعة: المتوسطة وهي ما بين الطويلة والقصيرة

Section on the desirability of choosing the woman who has a white and rosy skin complexion, big and round (well shaped) hips and buttocks, large beautiful black eyes, and is moderately tall for marriage.
 
 [ 25023 ] 1 ـ محمد بن يعقوب ، عن محمد بن يحيى ، عن أحمد بن محمد بن عيسى ، عن مالك ابن اشيم ، عن بعض رجاله ، عن أبي عبدالله ( عليه السلام ) قال : قال أمير المؤمنين ( عليه السلام ) : تزوجوا سمراء عيناء عجزاء مربوعة فإن كرهتها فعلي مهرها .
 وعن عدة من أصحابنا ، عن سهل بن زياد ، عن بكر بن صالح ، عن مالك بن أشيم ، نحوه ) .
 ورواه الشيخ بإسناده عن محمد بن يعقوب ) .
  ورواه الصدوق مرسلا
   
[25023] 1- Muhammad b. Ya'qoob, from Muhammad b. Yahya, from Ahmad b. Muhammad b. Isa, from Malik b. Ashim, from some of his men, from Abi Abdillah (as) who said: Imam Ali (as) said: "Marry the woman who has a white and rosy skin complexion (i.e. is neither dark skinned, nor pale, but has a good and healthy skin complexion), large beautiful black eyes, big and round (well shaped) hips and buttocks, and is moderately tall (i.e. neither too short nor too tall). So if the suitor is troubled (unable to afford the dowry) then upon me is the mehr (dowry)."

And a similar hadith was reported from a group among our (Shaikh Kulaini's) companions, from Sahl b. Ziyad, from Bakr b. Salih, from Malik b. Ashim.

And Shaikh Tusi also reported this hadith with his isnad from Muhammad b. Ya'qoob.

And Shaikh Sadooq reported it in mursal fashion in Man la Yahduruhul Faqih.

Grading

Ayatullah Sistani (Qa'ida la darar Page 87-88): Sahih
Ayatullah Khomeini: Sahih
Ayatullah Fadil Lankarani: Sahih
Ayatullah Muhammad Sadiq al Sadr (Al Shia Page 127-128): Sahih
Ayatullah Naeni (Mu'jam rijal Vol 1 page 81 and Durus Tamhidiyah): Sahih
Ayatullah Abu Talb Tabrizi (Mu'jam al Mahasin Page 17): Sahih
Muhaqqiq Karaki (Jami' al Maqasid, Vol 12 Page 12): Sahih
Shaikh Hurr al Amili (Khatima Wasail Page 249): Sahih
Shaikh Yusuf al Bahrani (Hadaiq al Nadirah Vol 1 Page 16): Sahih
Muhadith Noori (Khatimah Al Mustadrak Vol 3 Page 363): Sahih
Mullah Faid Kashani (Wafi Vol 1 Page 23): Sahih

[ 25024 ] 2 ـ وعنهم ، عن سهل ، عن أحمد بن محمد بن أبي نصر ، عن عبدالله بن المغيرة ، عن أبي الحسن ( عليه السلام ) ، قال : سمعته يقول : عليكم بذوات الأوراك فإنّهنّ أنجب .
 ورواه الشيخ بإسناده ( عن الحسن بن محبوب ) عن معاوية بن حكيم ، عن أحمد بن محمد بن أبي نصر ، مثله ) .

" الأوراك" جمع الورك بالفتح و الكسر و ككتف و هي ما فوق الفخذ
و قال الفيروزآبادي:
الورك‏
 (5): ما فوق الفخذ

[25024] 2- And from them, from Sahl, from Ahmad b. Muhammad b. Abi Nusr, from Abdullah b. al Mughirah, who said: I heard Abi al Hasan (as) say: "You should marry the women with large round (well shaped) hips and buttocks for indeed they are the most child bearing ones."

And Shaikh Tusi reported similar hadith by his isnad from Al Hasan b. Mahboob, from Muawiyah b. Hakim, from Ahmad b. Muhammad b. Abi Nasr.

Grading

Ayatullah Muhammad Sadiq al Sadr (Al Shia Page 127-128): Sahih
Ayatullah Naeni (Mu'jam rijal Vol 1 page 81 and Durus Tamhidiyah): Sahih
Ayatullah Abu Talb Tabrizi (Mu'jam al Mahasin Page 17): Sahih
Shaikh Hurr al Amili (Khatima Wasail Page 249): Sahih
Shaikh Yusuf al Bahrani (Hadaiq al Nadirah Vol 1 Page 16): Sahih
Muhadith Noori (Khatimah Al Mustadrak Vol 3 Page 363): Sahih
Mullah Faid Kashani (Wafi Vol 1 Page 23): Sahih

 [ 25025 ] 3 ـ وعن الحسين بن محمد ، عن معلى بن محمد ، عن أحمد بن محمد بن عبدالله قال : قال لي الرضا ( عليه السلام ) : إذا نكحت فانكح عجزاء

[25025] 3- And from Al Hussain b. Muhammad, from Mu'alla b. Muhammad, from Ahmad b. Muhammad b. Abdullah who said: Imam al Reda (as) said to me: "When you marry, then marry the woman with big and round (well shaped) hips and buttocks."

 Grading

Ayatullah Muhammad Sadiq al Sadr (Al Shia Page 127-128): Sahih
Ayatullah Naeni (Mu'jam rijal Vol 1 page 81 and Durus Tamhidiyah): Sahih
Ayatullah Abu Talb Tabrizi (Mu'jam al Mahasin Page 17): Sahih
Shaikh Hurr al Amili (Khatima Wasail Page 249): Sahih
Shaikh Yusuf al Bahrani (Hadaiq al Nadirah Vol 1 Page 16): Sahih
Muhadith Noori (Khatimah Al Mustadrak Vol 3 Page 363): Sahih
Mullah Faid Kashani (Wafi Vol 1 Page 23): Sahih .

أقول : وتقدم ما يدل على بعض المقصود، ويأتي ما يدل عليه

I (i.e. Shaikh Hurr al Amili) say: There has also preceded in the previous sections what proves upon some of what has been mentioned in these ahadith, and more is to come to furnish further proof.

19 ـ باب استحباب تزويج المرأة الطيبة الريح الدرماء الكعب

Section on the desirability of marrying the sweet smelling woman with smooth and meaty ankle/shin.

 [ 25026 ] 1 ـ محمد بن يعقوب ، عن عدة من أصحابنا ، عن أحمد بن أبي عبدالله ، عن بعض أصحابنا قال : كان النبي ( صلى الله عليه وآله ) إذا أراد تزويج امرأة بعث من ينظر إليها وقال للمبعوثة : شمي ليتها ، فإن طاب ليتها طاب عرفها (1) ، وانظري كعبها فإن درم كعبها عظم كعثبها
قال في الفقيه: الليت بالكسر صفحة العنق، و العرف: الريح الطيبة، قال اللَّه ‏تعالى وَ يُدْخِلُهُمُ الْجَنَّةَ عَرَّفَها لَهُمْ أي طيبها لهم [و قد قيل إن العرف العود الطيب الريح‏]، و قوله ع: درم كعبها أي كثر لحم كعبها، و يقال امرأة درماء إذا كانت كثيرة لحم القدم، و الكعب، و الكعثب: الفرج
ورواه الصدوق مرسلا ) .
 ورواه الشيخ بإسناده عن محمد بن يعقوب ) .
 قال الصدوق : الليث : العنق ، والعرف : الريح الطيبة ، ودرم كعبها أى كثر لحم كعبها ، والكعثب : الفرج .

  أقول : وتقدم ما يدل على ذلك

[25026] 1-Muhammad b. Ya'qoob, from a group among our companions, from Ahmad b. Abi Abdillah, from some of our companions who said: "When the Prophet would intend to marry a woman, he would send a woman to look at her and would instruct her: 'Sniff the front of her neck, so if the neck smells good then she would be good (sweet) smelling, and also have a look at her ankle/shin for if it is smooth and meaty then it means her farj is big and wide."

And Shaikh Sadooq reported this hadith in Man La Yahduruhul Faqih in mursal fashion.

And Shaikh Tusi reported this hadith by his isnad from Muhammad b. Ya'qoob.

I (i.e. Shaikh Hurr al Amili) say: There has preceded in previous chapters what evidences upon this.

Grading

Ayatullah Sistani (Qa'ida la darar Page 87-88): Sahih
Ayatullah Khomeini: Sahih
Ayatullah Fadil Lankarani: Sahih
Ayatullah Muhammad Sadiq al Sadr (Al Shia Page 127-128): Sahih
Ayatullah Naeni (Mu'jam rijal Vol 1 page 81 and Durus Tamhidiyah): Sahih
Ayatullah Abu Talb Tabrizi (Mu'jam al Mahasin Page 17): Sahih
Shaikh Hurr al Amili (Khatima Wasail Page 249): Sahih
Shaikh Yusuf al Bahrani (Hadaiq al Nadirah Vol 1 Page 16): Sahih
Muhadith Noori (Khatimah Al Mustadrak Vol 3 Page 363): Sahih
Mullah Faid Kashani (Wafi Vol 1 Page 23): Sahih

20 ـ باب استحباب تزويج البيضاء والزرقاء

الزرق أي ذوات العيون الزرقاء و الله أعلم

Section on the desirability of marrying the fair/white skinned and blue eyed women

 [ 25027 ] 1 ـ محمد بن يعقوب ، عن عدة من أصحابنا ، عن سهل بن زياد ، عن بكر بن صالح ، عن بعض أصحابه ، عن أبي الحسن الرضا ( عليه السلام ) قال : من سعادة الرجل أن يكشف الثوب عن امرأة بيضاء

[25027] 1- Muhammad b. Ya'qoob, from a group among our companions, from Sahl b. Ziyad, from Bakr b. Salih, from some of his companions, from Abi al Hasan al Reda (as) who said: "Its from the good fortune of the man that he undress a fair/white skinned woman (i.e. after marrying her, or purchasing her if she is a slave)."

 Grading

Ayatullah Muhammad Sadiq al Sadr (Al Shia Page 127-128): Sahih
Ayatullah Naeni (Mu'jam rijal Vol 1 page 81 and Durus Tamhidiyah): Sahih
Ayatullah Abu Talb Tabrizi (Mu'jam al Mahasin Page 17): Sahih
Shaikh Hurr al Amili (Khatima Wasail Page 249): Sahih
Shaikh Yusuf al Bahrani (Hadaiq al Nadirah Vol 1 Page 16): Sahih
Muhadith Noori (Khatimah Al Mustadrak Vol 3 Page 363): Sahih
Mullah Faid Kashani (Wafi Vol 1 Page 23): Sahih
   .
 [ 25028 ] 2 ـ وعنهم ، عن أحمد بن أبي عبدالله ، عن أبيه ، عن علي بن النعمان ، عن أخيه داود بن النعمان ، عن أبي أيوب الخراز، عن أبي عبدالله ( عليه السلام ) قال : اني جربت جواري بيضاء وادماء فكان فيهن بون
البون - بالفتح والضم -: المسافة بين الشيئين والخبر يحتمل أن يكون المراد تفضيل البيض والادم معا
  البون هو الفرق في المقارنة

[25028] 2- And from them, from Ahmad b. Abi Abdillah, from his father, from Ali b. Nu'man, from his brother Dawud b. Nu'man, from Abi Ayyub al Khazzaz, from Abi Abdillah (as) who said: "I tried out two slave girls, a fair/white skinned one and a tanned one, so that there was variety in them."

Grading

Baqir Majlisi (Miratul Uqul Vol 20 Page 27): Sahih
Ayatullah Hadi al Najafi (Mausuah Vol 12 page 337): Mu'tbar (relaible)
 .
 [ 25029 ] 3 ـ وعن علي بن إبراهيم ، عن أبيه ، عن النوفلي ، عن السكوني ، عن أبي عبدالله ( عليه السلام ) قال : قال رسول الله ( صلى الله عليه وآله ) : تزوجوا الزرق فإن فيهن اليمن

يحتمل أن يكون الزرق تصحيف للرزق فيكون هذا الحديث بعينه ما مر في آخر باب أن التزويج يزيد في الرزق
 
  ورواه الصدوق مرسلا ، إلا أنه قال : فان لهن البركة

[25029] 3- And from Ali b. Ibrahim, from his father, from al Nofali, from al Sakooni, from Abi Abdillah (as) who said: The Prophet (pbuh) said: "Marry the blue eyed women, for indeed in them is good fortune."

And Shaikh Sadooq reported it in mursal way, with slightly changed words. He reported "for indeed for them is barakah (blessing)".

[*Translator's note: Mulla Faid Kashani had opined that "azraq" (blue) maybe actually a misspelling in the manuscript for "rizq" (sustenance/blessings), so the hadith would mean what's been mentioned in other hadith that "get married to increase rizq". However, I have not found enough supporting evidence for his opinion. Moreover, from Shaikh Hurr al Amili (in Wasail) to Ayatullah Hadi al Najafi (in Mausuah) have understood this hadith to be saying "azraq" (blue) as it is without there being any misspelling for "rizq", as can be seen from their chapter title and footnotes in which they even wrote "zarqa`" (plural of blue thing) making it clear that they understand the hadith to be saying "azraq" (blue).

Also, there is no contradiction regarding this hadith favoring marriage to blue eyed woman and the previous one to large beautiful black eyed one, because for men it is recommended to have lots of wives therefore men should strive to marry both types of women (large beautiful black eyed and blue eyed ones). Overall, from the ahadith it can be seen though that marrying the large beautiful black eyed one (along with the other mentioned traits) is most preferable.]

Grading

Ayatullah Sistani (Qa'ida la darar Page 87-88): Sahih
Ayatullah Khomeini: Sahih
Ayatullah Fadil Lankarani: Sahih
Ayatullah Muhammad Sadiq al Sadr (Al Shia Page 127-128): Sahih
Ayatullah Naeni (Mu'jam rijal Vol 1 page 81 and Durus Tamhidiyah): Sahih
Ayatullah Abu Talb Tabrizi (Mu'jam al Mahasin Page 17): Sahih
Shaikh Hurr al Amili (Khatima Wasail Page 249): Sahih
Shaikh Yusuf al Bahrani (Hadaiq al Nadirah Vol 1 Page 16): Sahih
Muhadith Noori (Khatimah Al Mustadrak Vol 3 Page 363): Sahih
Mullah Faid Kashani (Wafi Vol 1 Page 23): Sahih

21 ـ باب استحباب تزويج الجميلة الضحوك الحسناء الوجة
الطويلة الشعر

 Section on the desirability of marrying the good looking, cheerful,beautiful faced and long haired woman.

 [ 25030 ] 1 ـ محمد بن يعقوب عن محمد بن يحيى ، عن محمد بن ابي القاسم ، عن أبيه ، رفعه ، عن أبي عبدالله ( عليه السلام ) ، قال : المرأة الجميلة تقطع البلغم ، والمرأة السوداء تهيج المرة السوداء

[25030] 1- Muhammad b. Ya'qoob, from Muuhammad b. Yahya, from Muhammad b. Abi al Qasim, from his father, who narrated it in marfoo' manner from Abi Abdillah (as) who said: "The beautiful woman stops/eases the phlegm, while the black woman stirs up black bile and melancholy (depression)."

Grading

Ayatullah Muhammad Sadiq al Sadr (Al Shia Page 127-128): Sahih
Ayatullah Naeni (Mu'jam rijal Vol 1 page 81 and Durus Tamhidiyah): Sahih
Ayatullah Abu Talb Tabrizi (Mu'jam al Mahasin Page 17): Sahih
Shaikh Hurr al Amili (Khatima Wasail Page 249): Sahih
Shaikh Yusuf al Bahrani (Hadaiq al Nadirah Vol 1 Page 16): Sahih
Muhadith Noori (Khatimah Al Mustadrak Vol 3 Page 363): Sahih
Mullah Faid Kashani (Wafi Vol 1 Page 23): Sahih

 [ 25031 ] 2 ـ وعن الحسين بن محمد ، عن السيّاري ، عن علي بن محمد ، عن محمد بن عبد الحميد ، عن بعض أصحابه ، عن أبي عبدالله ( عليه السلام ) ، أنّه شكا إليه البلغم فقال : أما لك جارة تضحك؟ قال : قلت : لا ، قال : فاتخذها فإن ذلك يقطع البلغم

[25031] 2- And from Al Hussain b. Muhammad, from Al Sayyari, from Ali b. Muhammad, from Ali b. Muhammad, from Muhammad b. Abdul Hamid, from some of his companions, from Abi Abdilllah (as) that he (narrator) complained to him (as) of phlegm. So the Imam (as) asked: "Do you have a jolly slave girl? I said: "No." Imam said: "So purchase one, for indeed she stops/eases the phlegm."

Grading

Ayatullah Muhammad Sadiq al Sadr (Al Shia Page 127-128): Sahih
Ayatullah Naeni (Mu'jam rijal Vol 1 page 81 and Durus Tamhidiyah): Sahih
Ayatullah Abu Talb Tabrizi (Mu'jam al Mahasin Page 17): Sahih
Shaikh Hurr al Amili (Khatima Wasail Page 249): Sahih
Shaikh Yusuf al Bahrani (Hadaiq al Nadirah Vol 1 Page 16): Sahih
Muhadith Noori (Khatimah Al Mustadrak Vol 3 Page 363): Sahih
Mullah Faid Kashani (Wafi Vol 1 Page 23): Sahih

 [ 25032 ] 3 ـ محمد بن علي بن الحسين قال : قال ( عليه السلام ) : إذا أراد أحدكم أن يتزوج فليسأل عن شعرها كما يسأل عن وجهها ، فإنّ الشعر أحد الجمالين

[25032] 3-  Muhammad b. Ali b. al Hussain who said: Imam (as) said: "When one of you intends to marry, then inquire about the woman's hair, just as you would ask about her face, for indeed the hair are one of the beautiful assets."

Grading

Ayatullah Muhammad Sadiq al Sadr (Al Shia Page 127-128): Sahih
Ayatullah Naeni (Mu'jam rijal Vol 1 page 81 and Durus Tamhidiyah): Sahih
Ayatullah Abu Talb Tabrizi (Mu'jam al Mahasin Page 17): Sahih
Shaikh Hurr al Amili (Khatima Wasail Page 249): Sahih
Shaikh Yusuf al Bahrani (Hadaiq al Nadirah Vol 1 Page 16): Sahih
Muhadith Noori (Khatimah Al Mustadrak Vol 3 Page 363): Sahih
Mullah Faid Kashani (Wafi Vol 1 Page 23): Sahih

 [ 25033 ] 4 ـ وفي ( عيون الاخبار ) : عن محمد بن أحمد بن الحسين البغدادي ، عن علي بن محمد ( بن عنبسة ) عن دارم بن قبيصة ، عن الرضا ، عن آبائه ( عليهم السلام ) قال : قال رسول الله ( صلى الله عليه وآله ) : اطلبوا الخير عند حسان الوجوه ، فإن فعالهم أحرى أن يكون حسنا

[25033] 4- And in Shaikh Sadooq's Uyun al Akhbar: From Muhammad b. Ahmad al Hussain al Baghdadi, from Ali b. Muhammad (b. Umbasah) from Darim b. Qusaibah from Imam al Reda (as) from his forefathers (as): The Prophet (pbuh) said: "Seek the good (khayr) through the beautiful faces, for indeed their deeds/actions are more likely to be good (than those of ugly women who would be jealous)."

Grading

Shaikh Hurr al Amili (Khatima Wasail Page 249): Sahih
Shaikh Yusuf al Bahrani (Hadaiq al Nadirah Vol 1 Page 16): Sahih
Mullah Faid Kashani (Wafi Vol 1 Page 23): Sahih

 [ 25034 ] 5 ـ وفي ( الخصال ) : عن أبيه ، عن أحمد بن إدريس ، عن محمد بن أحمد ، عن الدهقان ، عن درست ، عن إبراهيم بن عبد الحميد ، عن أبي الحسن الاول ( عليه السلام ) قال : ثلاث يجلين البصر : النظر إلى الخضرة ، والنظر إلى الماء الجاري ، والنظر إلى الوجه الحسن

[25034] 5- And in Shaikh Sadooq's Al Khisal: From his father, from Ahmad b. Idris, from Muhammad b. Ahmad, from Al Dahqan, from Darast, from Ibrahim b. Abdul Hamid, from Imam Musa al Kadhim (as) who said: "Three things cool the eyes and drive away grief: Looking at the greenery, looking at natural flowing water (i.e. streams etc, not tap water) and looking at the beautiful face."

Grading

Shaikh Hurr al Amili (Khatima Wasail Page 249): Sahih
Shaikh Yusuf al Bahrani (Hadaiq al Nadirah Vol 1 Page 16): Sahih
Mullah Faid Kashani (Wafi Vol 1 Page 23): Sahih

Fatawa of scholars

We shall now examine the fatwas from two of our most famous fiqh books, Jawahirul Kalam (by Shaikh Jawahiri, it is an exegesis of another one of our most famous fiqh books which is a core text of all Hawzas, Sharai al Islam by Muhaqqiq Hilli) and Urwatul Wuthqa (by  Ayatullah Kadhim al Yazdi), which are among the core texts of all the Hawzas.

جواهر الكلام - الشيخ الجواهري - ج ٢٩ - الصفحة ٣٨

Jawahirul Kalam by Shaikh Jawahiri, Volume 29 Page 38

إلى غير ذلك من النصوص المستفاد منها ذلك وغيره من الصفات التي لم يذكرها المصنف ككونها سمراء عيناء، عجزاء، مربوعة طيبة اللت، درمة الكعب، عظيمة الكعثب جميلة

To add to what Muhaqqiq Hilli mentioned in his Sharai' al Islam, regarding the desirable traits of the potential wife, she should be of a white and rosy skin complexion, have large and beautiful black eyes, big and round (well shaped) hips and buttocks, be of moderate height (neither tall nor short), have a good smelling neck, smooth and meaty ankle/shin, a big and wide farj, and she should be beautiful and good looking.

العروة الوثقى - السيد اليزدي - ج ٥ - الصفحة ٤٧٩

Al Urwatul Wuthqa by Ayatullah Kadhim al Yazdi, Volume 5 Page 479

وأن تكون سمراء عيناء عجزاء مربوعة طيبة الريح ورمة الكعب (5) جميلة
(5) أسقط المصنف (رحمه الله) من الخبر جزء، والخبر هكذا: رمة الكعب عظيمة الكعثب والمراد من قوله الأول رمة الكعب أي خفي العظم النابت في طرفي الساق منها يمينها وشمالها ومن الثاني سمينة عريضة فرجها وضبط الكعثب بتقديم العين كما في المجمع وبتقديم الثاء كما في القاموس. (الفيروزآبادي).

The potential wife should be of a white and rosy skin complexion, have large and beautiful black eyes, big and round (well shaped) hips and buttocks, be of moderate height (neither tall nor short), be sweet smelling, have smooth and meaty ankle/shin to ensure that she has a big and wide farj, and she should be beautiful and good looking.

*Translator's note: Below is the list of some of the more recent maraji' who have upheld the exact same fatwa:

Ayatullah Khomeini (Urwatul Wuthqa Ma` Ta`leeq Ba'dh al A`dhaam Vol 4, Section on Nikah and its etiquttes)

Ayatullah Khoei (Kitab al Nikah, Vol 1 Page 15, and Al Mubani Vol 2)

Ayatullah Syed Muhsin al Hakim (Mustamassak al Urwatul Wuthqa, Vol 14 Page 7)

Ayatullah Sadiq Rohani (Urwatul Wuthqa Vol 2 Page 458)

Ayatullah Fadil Lankarani (Urwatul Wuthqa Ma` Ta`leeq Ba'dh al A`dhaam Vol 4, Section on Nikah and its etiquttes)

Ayatullah Yusuf Saanei (Urwatul Wuthqa Ma` Ta`leeq Ba'dh al A`dhaam Vol 4, Section on

TAHIR

The stuff needs a verification though
Guess what it is a Shia website post
http://realtashayyu.blogspot.com/2012/10/the-ideal-wives.html?m=0

 

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