What Is More Fitnah The Feet Or The Face? By Ibn ‘Uthaymeen

Regarding Allaah’s statement, “…and let them not stamp their feet, so as to reveal what they hide from tehir adornment.” [Noor(24):31]

Ibn ‘Uthaymeen says:

“This means that a woman must not strike her feet so as to let it be known what she conceals (from her adornment), such as her ankle bracelets or anything else that she adorns herself with for a man. So is a woman is forbidden (in this aayah) from stamping her feet, for fear of causing fitnah for a man, due to what he hears rom the sound of her ankle-bracelet or its types, then how about exposing the face?

Which of the two is a greater cause for fitnah? That a man hears the sound of tthe ankle-bracelet produced by the foot of a woman, not knowing who she is, nor her beauty nor if she is young or old or if she is unattractive or beautiful. Which of these two is a greater fitnah? This, or that he looks at a woman’s uncovered face that is perhaps beautiful, fair, young, bright, enticing, and which is perhaps beautified with that which attracts fitnah (temptation) and calls for the prohibited look?

Indeed, every man that has an interest in women knows which of the two is a greater fitnah and which is more deserving of being covered and concealed.”

[Taken from "Four Essays On The Obligation Of Veiling" Ch. 2: An Essay On Hijaab, p. 31]

Advice To Musilmahs Regarding Their Husbands, Part 11

There Is Reward In Sexual Intercourse Between The Spouses:

Proof:

Aboo Dharr narrated the Messenger of Allaah said:

“In the intimacy (sexual relations) of any one of you there is charity [sadaqah].“

They said, ‘O Messenger of Allaah (saw), if one of us fulfils his (sexual) desires will he be rewarded for that?‘

He (saw) said:

“Don’t you see that if he does that in a haraam [unlawful] manner, he will carry a burden of sin for that? By the same token, if he does trhat in a permissible manner, that will bring him reward.“

[Musilm & Ahmad]

It is permissible for a man and wife to enjoy each other, and enjoy each other’s body except (a) sexual intercourse through the back passage, and (b) having sexual relations with her when she is in her state of major ritual impurity (menstruation etc.).

A question can be asked here:

‘Is it permissible for her to help him ejaculate in manners other than sexual relations?’

An Example Of A Narrator Who The Scholars Have Differed Over

From the previous three posts, we came to realise why and how the Imaams of Hadeeth (in specific; the Imaams of Al-Jarh Wat-ta’deel) differed over a narrator of hadeeth. Below is an example of such a narrator:

A name among the early third century transmitters is Hajjaaj Bin Nusayrat Al-Fasaatitee of Basra (d. 214H).

Yahyaa Ibn Ma’een said he was “saadiq (truthful).”

Ibn Hibbaan mentioned him among the thiqaat (reliable).

‘Alee Ibn Al-Madeenee said “his hadeeth is dismissed.”

Aboo Haatim, Ar-Raazee, Aboo Daawood and An-Nisaa’ee have considered him weak and have said his hadeeth was abandoned.

And finally, Imaam Bukhaaree said that many remained silent about him.

[Mizaan Al-I'tidaal Fee Naqd Ar-Rijaal of Adh-Dhahabee, 1/116, 210 & As-Sunnah An-Nabawiyyah of 'Umar Haashim, Pp. 100-102. See "Hadeeth Studies" by Mohammad Hasim Kamali Pp. 80-95 for more info]

When Scholars Differ Over The Reliability Of A Narrator, Part 3

Conflict In Grading Men

Should there be conflicting information concerning a narrator of hadeeth, some of whch qualifies him to be reliable and the rest does not, the evidence of al-jarh (discrediting) takes priority over the evidence on al-ta’deel (validating/uprightness). (1)

But if the negative evidence only related to an earlier part of the narrator’s life and he is subsequently known to have become upright and reliable, then his narration may be accepted.

It is important to note that in situations of uncertainty such as this, greater attention will be paid to the grounds/reasons that are given for al-jarh rather than validation (ta’deel).

Although the evidence in support of al-jarh (discrediting) takes priority over that of al-ta’deel (validation/uprightness), but if the number of validators exceed those of jarh (discreditors), then validation may take priority over the jarh.

The safer position, as Ibn As-Salaah points out, is still the first one, which is supported by the majority, namely that jarh takes priority over ta’deel.

Does Reference Have To Be Made When Discrediting A Narrator?

The scholars have differed over whether they accept the jarh (discrediting) and ta’deel (validation/uprightness) without any reference made to the reason thereof (2). There are three opinions n this matter:

When Scholars Differ Over The Reliability Of A Narrator, Part 2

In the case of jarh (discrediting), it is necessary, as already noted in the previous post, that a reference is made to the grounds or causes of jarh. People tend to vary in their assessment of what they may regard to be a valid ground of jarh, but even here it has been a tendency towards avoidance of detail in specifying the grounds of jarh.

Who Is/Isn’t Discredited

The scholars have often made brief statements that “so-and-so is weak (da’eef) or abandoned (matrook)” and the like without giving much detail. Brief comments of this type often fell short of explaining or specifying the grounds of jarh, but they succeeded nevertheless in casting doubt on the reliability of their subjects.

Scrutinising Those Lower In The Chain

The higher links in the chain of transmission, who were closer to the source, were given greater credibility and recognition than lower links. The scholars of hadeeth thus tended to scrutinise reports by their contemporaries or narrators of later generations more stringently compared to, for example, narrators who belonged to the taabi’oon or even the taabi’ taabi’oon (1).

What Is A Valid Ground For Discrediting A Narrator?

Al-Khateeb Al-Baghdaadee has a chapter in Al-Kifaaya in which he elaborates on what is not suitable nor valid to be considered as a ground for jarh (2). Below are some of the reasons why scholars may/may not discredit a narrator:

When Scholars Differ Over The Reliability Of A Narrator, Part 1

Different Standards For Criticising Narrators

Scholars of this science (Al-Jarh Wat-Ta’deel) did not all share the exact same standard for criticising narrators (1). Some scholars were severe (in their criticism), others lenient, and a third group was moderate.

Group 1) Those who were known to be sterner judges of narrators were Ibn Ma’een, Yahyaa Ibn Sa’eed Al-Qattaan, Ibn Hibbaan, and Aboo Haatim Ar-Raazee.

Group 2) Those who were known to be lenient when appraising narrators were the likes of Tirmidhee, Al-Haakim and Ibn mahdee.

Group 3) Among the moderates in this regard were the likes of Imaam Ahmad, Bukhaaree and Muslim.

Therefore regarding the same narrator, some scholars might rule him to be trustworthy, while others rule him to be weak, a difference that results from different standards set by each Imaam for his appraisal (ta’deel). In fact, it is possible that two opinions about a narrator might be related from a single Imaam, who at first ruled that he was trustworthy and then learned something that caused him to rule otherwise, and vice versa.

Stipulating The Reasons/Causes For Discrediting A Narrator

Because of partisanship and other similar motives, scholars of this science eventually stipulated that a negative criticism (jarh) of any narrator must be accomplished by an explanation that justifies the claim.

Al-Haafidh Ibn Katheer said:

“… As opposed to a negative judgement (about a narrator), for it must be accomplished by justification.”

This is because people differ regarding the reasons for which they rule someone to be weak or untrustworthy; one scholar may have a set of standards for ruling in this regard, while another may have other standards, which is why a negative judgement must be accompanied by justification.

Being Alone In A Car With A Non-Mahram Is Forbidden, By Sh. Muhammad Ibn Ibraheem Aal-Shaykh

Shaykh Muhammad Ibn Ibraheem Aal-Shaykh says:

“There is no doubt that a woman being alone with a taxi man in his taxi is unlawful. No doubt he will befriend her, which would lead to corruption especially if she is a very shy modest person. So how would it be if the driver is not too religious, immodest and has no shame?! So O Noble Sister in Islaam, fear Allaah The Exalted, and be not lax regarding such affairs such as the people are. What is important is what your deen tells you, not the custom of the people.”

[Majmoo' Al-Fataawaa, 1/152]

This fatwaa is based on the words of the Prophet (saw):

“It is not permissible for a man to be alone with a woman…“

[Bukhaaree & Muslim]

The Excellence Of Knowledge, Ibn Al-Qayyim

Ibn Al-Qayyim mentioned:

“… Optional knowledge is better than the excellence of extra and optional worship. This is because the benefit of knowledge is general, it benefits its possessor and it benefits the rest of the people as well. Whereas the benefit of worship is particular to the person who does that worship.

Also because with the scholar, his benefit and knowledge remains after his death. Whereas worship is cut off from him at his death.”

[Miftaah daaris Sa'aadah, 1/120]

‘Proof’ For Building Masjids Over Graves

The grave-worshippers try to use te story of the Companions of the Cave whose people took their locations of death as a masjid as a proof for the permissibility of building masjids on graves.

Al-Haafidh Ibn Katheer answered this doubt in two ways:

1) This was an action of an idol-worshipping and disbelieving people, so this in itself is not a proof.

2) Even if this was a action of Muslims, then they were not praised for doing this.

[See Tafseer Ibn Katheer, 3/78]

Traversing The Path Of The Strangers, By Ibn Al-Qayyim

Ibn Al-Qayyim said:

“… If this believer wishes to traverse this path, (then) let him prepare himself for the abuse of the ignoramus and innovator; the boycott of people and their warning others from him; just as their predecessors amongst the disbelievers did with the Prophet (saw).

Were this believer to call them to the true path and censure their way it will be as if the day of Rising has come upon them and they will plot and plan against him to the utmost of their ability!”

Ibn Al-Qayyim then goes on to mention:

“He will be a stranger with regards his religion because of the corruption of their religions.

He will be a stranger in his following the Sunnah because of their following innovations.

He will be a stranger in his beliefs because of their false beliefs.

He will be a stranger in his prayer because of their rundown prayers.

He will be a stranger in the path he traverses because of their misguidance.

He will be a stranger in his ascription because of their ascriptions.

And he will be a stranger in the way he deals with them because they deal with people based upon their desires.”

[Madaarij Al-Saalikeen, translated by Ustaadh Aboo Rumaysah]

Ibn Qudaamah’s position On Venerating Graves

Based upon the hadeeth in Saheeh Muslim that:

“The Messenger of Allaah (saw) forbade that the graves should be plastered (made into permanent structures), used as sitting places (for the people) or building over them.”

Ibn Qudaamah said:

“Because that is from the adornment of the dunyaa and the dead have no need for that whatsoever.”

[Al-Mughnee, 3/439-440]

Based on the hadeeth collected in Saheeh Muslim, where the Prophet (saw) said:

“Do not sit on graves, and do not pray on them.“

Ibn Qudaamah said:

“This is because specifying graves for prayer resembles veneration of idols by prostrating to them and gaining nearness to them. The worship of idols began by venerating the dead by taking their images and then touching them and praying to them.”

[Al-Mughnee 3/441]

The Prophet (saw) said:

“Allaah has cursed women who visit graves, those who build masjids on them, and those who erect lamps (over them).” [Tirmidhee, Ibn Maajah and others].

Ibn Qudaamah said:

“If it was allowed then the Prophet (saw) would not curse those who do it, (and he cursed it) because it is a waste of money and is extremism in venerating graves which is similar to venerating idols.”

For more information refer to Al-Mughnee 3/440.