If a husband fails to provide the obligatory financial maintenance, the wife is not obligated to allow intimacy. Intimacy is a right given in return for maintenance; if that is withheld, she may refuse intimacy or even leave his home.
Al-Buhūtī رحمه الله stated:
She has the right to remain in the marriage and not allow him to be intimate with her, so she does not have to allow intimacy or reside in his house, and he must not detain her; rather he should let her earn money, even if she is well off, because he has not given her anything in return for intimacy with her.
" (وَلَهَا الْمَقَامُ) عَلَى النِّكَاحِ (وَمَنْعُهُ مِنْ نَفْسِهَا فَلَا يَلْزَمُهَا تَمْكِينُهُ وَلَا الْإِقَامَةُ فِي مَنْزِلِهِ وَعَلَيْهِ أَنْ لَا يَحْبِسَهَا بَلْ يَدَعَهَا تَكْتَسِبُ وَلَوْ كَانَتْ مُوسِرَةً) لِأَنَّهُ لَمْ يُسَلِّمْ إلَيْهَا عِوَضَ الِاسْتِمْتَاعِ" انتهى.
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Al-Buhūtī رحمه الله stated:
She has the right to remain in the marriage and not allow him to be intimate with her, so she does not have to allow intimacy or reside in his house, and he must not detain her; rather he should let her earn money, even if she is well off, because he has not given her anything in return for intimacy with her.
" (وَلَهَا الْمَقَامُ) عَلَى النِّكَاحِ (وَمَنْعُهُ مِنْ نَفْسِهَا فَلَا يَلْزَمُهَا تَمْكِينُهُ وَلَا الْإِقَامَةُ فِي مَنْزِلِهِ وَعَلَيْهِ أَنْ لَا يَحْبِسَهَا بَلْ يَدَعَهَا تَكْتَسِبُ وَلَوْ كَانَتْ مُوسِرَةً) لِأَنَّهُ لَمْ يُسَلِّمْ إلَيْهَا عِوَضَ الِاسْتِمْتَاعِ" انتهى.
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Hanbalī Aqīdah and Fiqh (Translated)
Ibn Qudāmah al-Maqdīsī رحمه الله stated:
If the woman stipulates (in the marriage contract) that she will not be removed from her residence or town, or that he may not have a co-wife or concubine, she is entitled to her condition. If he does not honour it, she is entitled to annulment of the marriage, because the Messenger of Allāh, peace and blessings be upon him, said, “The conditions that most deserve to be fulfilled are those through which sexual intercourse becomes permissible for you.”
إذا اشترطت المرأة دارها، أو بلدها أو أن لا يتزوج عليها، أو أن لا يتسرى، فلها شرطها، وإن لم يف به فلها فسخ النكاح، لقول رسول الله صلى الله عليه وسلم: {إنّ أحقّ الشروط أن توفو به ما استحللتم به الفروج.}
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If the woman stipulates (in the marriage contract) that she will not be removed from her residence or town, or that he may not have a co-wife or concubine, she is entitled to her condition. If he does not honour it, she is entitled to annulment of the marriage, because the Messenger of Allāh, peace and blessings be upon him, said, “The conditions that most deserve to be fulfilled are those through which sexual intercourse becomes permissible for you.”
إذا اشترطت المرأة دارها، أو بلدها أو أن لا يتزوج عليها، أو أن لا يتسرى، فلها شرطها، وإن لم يف به فلها فسخ النكاح، لقول رسول الله صلى الله عليه وسلم: {إنّ أحقّ الشروط أن توفو به ما استحللتم به الفروج.}
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Hanbalī Aqīdah and Fiqh (Translated)
[Chapter: The wife who stipulates in the marriage contract that her husband cannot take another wife].
Al-Marwazī رحمه الله stated:
I asked Imām Ahmad, "What about the woman who stipulates that her husband cannot marry another woman, nor have a concubine, and not take her out of her own house (to live with him)?"
Imām Ahmad replied: "All these conditions are for her (it is her right). If the man marries another woman or takes her out of her house, then she can choose to stay or to divorce him."
Ishāq (ibn Rāhawayh) agreed with Ahmad.
٢١٥٠ - إن اشترطت عليه ألا يتزوج عليها]
قلت: امرأة اشترطت على الرجل عند عقدة النكاح ألا تتزوج علي، ولا تتسرى، ولا تخرجني من داري؟
قال: هذِه الشروط كلها لها، فإن تزوج أو
تسرى فهي مخيرةٌ، إن شاءت أقامت معه، وإن شاءت فارقته. قال النبي -صلى اللَّه عليه وسلم-: "إِنَّ أَحَقَّ الشُّرُوطِ أَنْ يُوفَى بِهَا مَا أسْتَحْلَلْتُمْ بِهِ الفُرُوجَ".
قال إسحاق: كما قال.
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Al-Marwazī رحمه الله stated:
I asked Imām Ahmad, "What about the woman who stipulates that her husband cannot marry another woman, nor have a concubine, and not take her out of her own house (to live with him)?"
Imām Ahmad replied: "All these conditions are for her (it is her right). If the man marries another woman or takes her out of her house, then she can choose to stay or to divorce him."
Ishāq (ibn Rāhawayh) agreed with Ahmad.
٢١٥٠ - إن اشترطت عليه ألا يتزوج عليها]
قلت: امرأة اشترطت على الرجل عند عقدة النكاح ألا تتزوج علي، ولا تتسرى، ولا تخرجني من داري؟
قال: هذِه الشروط كلها لها، فإن تزوج أو
تسرى فهي مخيرةٌ، إن شاءت أقامت معه، وإن شاءت فارقته. قال النبي -صلى اللَّه عليه وسلم-: "إِنَّ أَحَقَّ الشُّرُوطِ أَنْ يُوفَى بِهَا مَا أسْتَحْلَلْتُمْ بِهِ الفُرُوجَ".
قال إسحاق: كما قال.
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Hanbalī Aqīdah and Fiqh (Translated)
CUSTODY OF CHILDREN AFTER DIVORCE.
Ibn Qudāmah al-Maqdīsī رحمه الله stated:
When the boy reaches the age of seven years, he is given the choice between his parents, and then he will be with whomever he chooses. When the girl reaches the age of seven years, her father is more deserving of her.
وإذا بلغ الغلام سبع سنين، خير بين أبويه، فكان عند من اختاره منهما. وإذا بلغت الجارية سبعا، فأبوها أحق بها.
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Ibn Qudāmah al-Maqdīsī رحمه الله stated:
When the boy reaches the age of seven years, he is given the choice between his parents, and then he will be with whomever he chooses. When the girl reaches the age of seven years, her father is more deserving of her.
وإذا بلغ الغلام سبع سنين، خير بين أبويه، فكان عند من اختاره منهما. وإذا بلغت الجارية سبعا، فأبوها أحق بها.
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Hanbalī Aqīdah and Fiqh (Translated)
Ibn Qudāmah al-Maqdīsī رحمه الله stated:
If a man fears rebellious behaviour on the part of his wife, because she shows signs of rebellion by not responding to his requests for intimacy, or she responds but does so reluctantly, then he should warn her and advise her to fear Allāh; he should remind her of what Allāh has enjoined upon her of duties and obedience, the sin involved in what she is doing and the rights of spending and clothing that she will lose, and the fact that he is permitted to hit her and forsake her in bed, because Allāh stated: “As to those women on whose part you see ill-conduct, admonish them (first).” [al-Nisā’ 4:34]
If she persists and shows signs of rebellion and refuses to share his bed, then he may forsake her in bed as much as he wishes, because Allāh stated: “(next) refuse to share their beds”[al-Nisā’ 4:34]
If she still persists, then he may hit her in a manner that does not cause harm, because Allāh stated: “(and last) beat them (lightly, if it is useful).” [al-Nisā’ 4:34]
The phrase: “If you fear a breach between them twain (the man and his wife).” [al-Nisā’ 4:35] means, if it is known to have reached this stage, then the judge should send an arbitrator from his family and an arbitrator from hers, both of whom should be trustworthy, to decide either to reconcile and keep them together or to separate and divorce, and whatever they do will be binding upon them. That means that if the spouses reach the point of separation or enmity, the judge should appoint two free, Muslim arbitrators of good character, preferably from their families, with their approval and appointed by them, so that they can investigate the case and do what they think is best to reconcile them or to let them divorce by talāq or khula’. Then whatever they do will be binding upon them. The basis for this is the āyah: “If you fear a breach between them twain (the man and his wife), appoint (two) arbitrators, one from his family and the other from hers; if they both wish for peace, Allāh will cause their reconciliation.” [al-Nisā’ 4:35]
( وإن خاف الرجل نشوز امرأته ) بأن تظهر منها أمارات النشوز بأن لا تجيبه إلى الاستمتاع أو تجيبه متبرمة متكرهة فإنه ( يعظها ) ويخوفها الله سبحانه ويذكر لها ما أوجب الله له عليها من الحق والطاعة وما يلحقها بذلك من الإثم وما يسقط عنها من النفقة والكسوة وما يباح له من ضربها فهجرها لقوله تعالى : ( واللاتي تخافون نشوزهن فعظوهن ) سورة النساء/34 ، ( فإن أصرت وأظهرت النشوز والامتناع من فراشه فله أن يهجرها في المضجع ما شاء ) لقوله سبحانه : ( وأهجروهن في المضاجع ) النساء/35 ، ( فإن أصرت فله أن يضربها ضرباً غير مبرح ) لقوله سبحانه : ( واضربوهن ) ، ( فإن خيف الشقاق بينهما ) يعني علم ( بعث الحاكم حكماً من أهله وحكماً من أهلها مأمونين يجمعان إن رأيا أو يفرقان ، فما فعلا من ذلك لزمهما ) وذلك أن الزوجين إذا خرجا إلى الشقاق والعداوة بعث الحاكم حكمين حرين مسلمين عدلين ، والأولى أن يكونا من أهلهما برضاهما وتوكيلهما فيكشفان عن حالهما ويفعلان ما يريانه من جمع بينهما أو تفريق بطلاق أو خلع ، فما فعلا من ذلك لزمهما ، والأصل فيه قوله سبحانه : ( وإن خفتم شقاق بينهما فابعثوا حكماً من أهله وحكماً من أهلها إن يريدا إصلاحاً يوفق الله بينهما ) .
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If a man fears rebellious behaviour on the part of his wife, because she shows signs of rebellion by not responding to his requests for intimacy, or she responds but does so reluctantly, then he should warn her and advise her to fear Allāh; he should remind her of what Allāh has enjoined upon her of duties and obedience, the sin involved in what she is doing and the rights of spending and clothing that she will lose, and the fact that he is permitted to hit her and forsake her in bed, because Allāh stated: “As to those women on whose part you see ill-conduct, admonish them (first).” [al-Nisā’ 4:34]
If she persists and shows signs of rebellion and refuses to share his bed, then he may forsake her in bed as much as he wishes, because Allāh stated: “(next) refuse to share their beds”[al-Nisā’ 4:34]
If she still persists, then he may hit her in a manner that does not cause harm, because Allāh stated: “(and last) beat them (lightly, if it is useful).” [al-Nisā’ 4:34]
The phrase: “If you fear a breach between them twain (the man and his wife).” [al-Nisā’ 4:35] means, if it is known to have reached this stage, then the judge should send an arbitrator from his family and an arbitrator from hers, both of whom should be trustworthy, to decide either to reconcile and keep them together or to separate and divorce, and whatever they do will be binding upon them. That means that if the spouses reach the point of separation or enmity, the judge should appoint two free, Muslim arbitrators of good character, preferably from their families, with their approval and appointed by them, so that they can investigate the case and do what they think is best to reconcile them or to let them divorce by talāq or khula’. Then whatever they do will be binding upon them. The basis for this is the āyah: “If you fear a breach between them twain (the man and his wife), appoint (two) arbitrators, one from his family and the other from hers; if they both wish for peace, Allāh will cause their reconciliation.” [al-Nisā’ 4:35]
( وإن خاف الرجل نشوز امرأته ) بأن تظهر منها أمارات النشوز بأن لا تجيبه إلى الاستمتاع أو تجيبه متبرمة متكرهة فإنه ( يعظها ) ويخوفها الله سبحانه ويذكر لها ما أوجب الله له عليها من الحق والطاعة وما يلحقها بذلك من الإثم وما يسقط عنها من النفقة والكسوة وما يباح له من ضربها فهجرها لقوله تعالى : ( واللاتي تخافون نشوزهن فعظوهن ) سورة النساء/34 ، ( فإن أصرت وأظهرت النشوز والامتناع من فراشه فله أن يهجرها في المضجع ما شاء ) لقوله سبحانه : ( وأهجروهن في المضاجع ) النساء/35 ، ( فإن أصرت فله أن يضربها ضرباً غير مبرح ) لقوله سبحانه : ( واضربوهن ) ، ( فإن خيف الشقاق بينهما ) يعني علم ( بعث الحاكم حكماً من أهله وحكماً من أهلها مأمونين يجمعان إن رأيا أو يفرقان ، فما فعلا من ذلك لزمهما ) وذلك أن الزوجين إذا خرجا إلى الشقاق والعداوة بعث الحاكم حكمين حرين مسلمين عدلين ، والأولى أن يكونا من أهلهما برضاهما وتوكيلهما فيكشفان عن حالهما ويفعلان ما يريانه من جمع بينهما أو تفريق بطلاق أو خلع ، فما فعلا من ذلك لزمهما ، والأصل فيه قوله سبحانه : ( وإن خفتم شقاق بينهما فابعثوا حكماً من أهله وحكماً من أهلها إن يريدا إصلاحاً يوفق الله بينهما ) .
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Hanbalī Aqīdah and Fiqh (Translated)
If the man connected the divorce of his wife to a specific matter, then he has no right to retract the conditions he specified or to give her permission to do that thing. Rather if she does it, then he has broken his oath.
Al-Buhūtī رحمه الله stated:
The man who stipulated the condition for divorce of his wife has no right to cancel that condition, because cancelling it means that it is no longer applicable, but what happened cannot be deemed to no longer be applicable. So if the thing that was stipulated in order for divorce to occur happens, which is described as the condition, then she is divorced because that condition was met, and if it does not happen, then she is not divorced.
قال البهوتي، رحمه الله: " (وليس له) أي: للمعلِّق طلاقًا بشرطٍ (إبطالُه) أي: التعليق؛ لأن إبطاله رفعٌ له، وما وقع لا يرتفع (فإذا وُجِدَت) الصفة المعلَّق عليها الطلاق، وهي المعبَّر عنها بالشرط (طَلَقت) لوجود الصفة، وإن لم توجد لم تطلق".
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Al-Buhūtī رحمه الله stated:
The man who stipulated the condition for divorce of his wife has no right to cancel that condition, because cancelling it means that it is no longer applicable, but what happened cannot be deemed to no longer be applicable. So if the thing that was stipulated in order for divorce to occur happens, which is described as the condition, then she is divorced because that condition was met, and if it does not happen, then she is not divorced.
قال البهوتي، رحمه الله: " (وليس له) أي: للمعلِّق طلاقًا بشرطٍ (إبطالُه) أي: التعليق؛ لأن إبطاله رفعٌ له، وما وقع لا يرتفع (فإذا وُجِدَت) الصفة المعلَّق عليها الطلاق، وهي المعبَّر عنها بالشرط (طَلَقت) لوجود الصفة، وإن لم توجد لم تطلق".
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Hanbalī Aqīdah and Fiqh (Translated)
Ibn Qudāmah رحمه الله stated:
If he marries a virgin, he should stay with her for seven nights, then start alternating (between his wives). If he marries a previously-married woman, then he should stay with her for three nights. That is because Abū Qulābah narrated that Anas (may Allāh be pleased with him) said: “It is part of the Sunnah, if a man marries a virgin after marrying a previously-married woman, that he should stay with her for seven days, then start sharing his time, and if he marries a previously-married woman, he should stay with her for three days, then start sharing his time.” Abū Qulābah said: If you wish, you may say that Anas attributed this to the Prophet (peace and blessings of Allāh be upon him) and it is agreed upon. If the previously-married woman wants him to stay with her for seven days, then he should do that, and make it up to the other wives later on , because Umm Salamah narrated that the Messenger of Allāh (peace and blessings of Allāh be upon him) stayed with her for three days, and he said, “You are not unimportant; if you want I can stay seven nights with you, but if I do that, I have to do likewise with the rest of my wives.” According to another version, “If you wish, I will stay with you for three nights, then I will alternate among you.” According to another report: “If you wish, I will stay with you for three nights exclusively for you.”
وإذا عرس عند بكر أقام عندها سبعاً ثم دار ، وإذا عرس عند ثيب أقام عندها ثلاثاً ) وذلك لما روى أبو قلابة عن أنس رضي الله عنه قال : ( من السنة إذا تزوج البكر على الثيب أقام عندها سبعاً وقسم ، وإذا تزوج الثيب أقام عندها ثلاثاً ثم قسم ) قال أبو قلابة : ولو شئت لقلت إن أنساً رفعه إلى النبي صلى الله عليه متفق عليه . ( وإذا أحبت الثيب أن يقيم عندها سبعاً فعل ثم قضاهن للبواقي ) لما روي أم سلمة أن رسول الله عليه وسلم أقام عندها ثلاثاً ، وقال : ( إنه ليس بك على أهلك هوان ، إن شئت سبعت لك وإن سبعت لك سبعت لنسائي ) رواه مسلم . وفي لفظ : ( وإن شئت ثلثت ثم درت ) وفي لفظ ( إن شئت أقمت عندك ثلاثاً خالصة لك) .
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If he marries a virgin, he should stay with her for seven nights, then start alternating (between his wives). If he marries a previously-married woman, then he should stay with her for three nights. That is because Abū Qulābah narrated that Anas (may Allāh be pleased with him) said: “It is part of the Sunnah, if a man marries a virgin after marrying a previously-married woman, that he should stay with her for seven days, then start sharing his time, and if he marries a previously-married woman, he should stay with her for three days, then start sharing his time.” Abū Qulābah said: If you wish, you may say that Anas attributed this to the Prophet (peace and blessings of Allāh be upon him) and it is agreed upon. If the previously-married woman wants him to stay with her for seven days, then he should do that, and make it up to the other wives later on , because Umm Salamah narrated that the Messenger of Allāh (peace and blessings of Allāh be upon him) stayed with her for three days, and he said, “You are not unimportant; if you want I can stay seven nights with you, but if I do that, I have to do likewise with the rest of my wives.” According to another version, “If you wish, I will stay with you for three nights, then I will alternate among you.” According to another report: “If you wish, I will stay with you for three nights exclusively for you.”
وإذا عرس عند بكر أقام عندها سبعاً ثم دار ، وإذا عرس عند ثيب أقام عندها ثلاثاً ) وذلك لما روى أبو قلابة عن أنس رضي الله عنه قال : ( من السنة إذا تزوج البكر على الثيب أقام عندها سبعاً وقسم ، وإذا تزوج الثيب أقام عندها ثلاثاً ثم قسم ) قال أبو قلابة : ولو شئت لقلت إن أنساً رفعه إلى النبي صلى الله عليه متفق عليه . ( وإذا أحبت الثيب أن يقيم عندها سبعاً فعل ثم قضاهن للبواقي ) لما روي أم سلمة أن رسول الله عليه وسلم أقام عندها ثلاثاً ، وقال : ( إنه ليس بك على أهلك هوان ، إن شئت سبعت لك وإن سبعت لك سبعت لنسائي ) رواه مسلم . وفي لفظ : ( وإن شئت ثلثت ثم درت ) وفي لفظ ( إن شئت أقمت عندك ثلاثاً خالصة لك) .
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Hanbalī Aqīdah and Fiqh (Translated)
Ibn Qudāmah رحمه الله stated:
He is not obliged to have sex with them (co-wives) equally. He is not allowed to give precedence to one of them in the division or in travel except through casting lots, because the Prophet, peace and blessings be upon him, used to cast lots among his women whenever he intended to travel. The one whose arrow was chosen would be the one to go out with him.
وليس عليه المساواة بينهن في الوطء. وليس له البداءة في القسم باحداهن، ولا السفر بها إلا بقرعة، فإن النبي صلى الله عليه وسلم كان إذا أراد سفرا، أقرع بين نسائه فأيتهن خرج سهمها، خرج بها معه.
باب القسم والنشور - عمدة الفقه
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He is not obliged to have sex with them (co-wives) equally. He is not allowed to give precedence to one of them in the division or in travel except through casting lots, because the Prophet, peace and blessings be upon him, used to cast lots among his women whenever he intended to travel. The one whose arrow was chosen would be the one to go out with him.
وليس عليه المساواة بينهن في الوطء. وليس له البداءة في القسم باحداهن، ولا السفر بها إلا بقرعة، فإن النبي صلى الله عليه وسلم كان إذا أراد سفرا، أقرع بين نسائه فأيتهن خرج سهمها، خرج بها معه.
باب القسم والنشور - عمدة الفقه
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Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)
Ibn Qudāmah رحمه الله stated:
If two wives agree to live together in one house, that is permissible, because they each have the right to their own house, but they may give up that right. Similarly they may agree to let him sleep between them in one bed. But if they agree to let him have intercourse with one of them when the other one is looking, that is not permissible, because it is vile and despicable and is not appropriate, and it does not become permissible even if they agree to it.
فإن رضيت امرأتاه بالسكن سوية في مسكن واحد جاز ذلك لأن الحق لهما فلهما المسامحة في تركه . وكذلك إن رضيتا بنومه بينهما في لحاف واحد . ولكن إن رضيتا بأن يجامع واحدة بحيث تراه الأخرى لم يجز، لأن فيه دناءة وسخفا وسقوط مروءة فلم يبح برضاهما.
المغني - ٨/١٣٧
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If two wives agree to live together in one house, that is permissible, because they each have the right to their own house, but they may give up that right. Similarly they may agree to let him sleep between them in one bed. But if they agree to let him have intercourse with one of them when the other one is looking, that is not permissible, because it is vile and despicable and is not appropriate, and it does not become permissible even if they agree to it.
فإن رضيت امرأتاه بالسكن سوية في مسكن واحد جاز ذلك لأن الحق لهما فلهما المسامحة في تركه . وكذلك إن رضيتا بنومه بينهما في لحاف واحد . ولكن إن رضيتا بأن يجامع واحدة بحيث تراه الأخرى لم يجز، لأن فيه دناءة وسخفا وسقوط مروءة فلم يبح برضاهما.
المغني - ٨/١٣٧
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Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)
Ibn Qudāmah رحمه الله stated;
He should not have intimate relations where anyone can see them or hear them, and he should not kiss her or touch her in the presence of other people.
Ahmad said: “I do not like any option except concealing that completely.”
Al-Hasan said concerning a man who has intercourse with one wife where the other can hear it: “They used to disapprove of any sound of intimacy being audible to others.”
And he should not speak of what happens between him and his wife.
ولا يجامع بحيث يراهما أحد ، أو يسمع حسَّهما ، ولا يقبِّلها ، ويباشرها عند الناس .
قال أحمد : ما يعجبني إلا أن يكتم هذا كله .
وقال الحسن- في الذي يجامع المرأة والأخرى تسمع – قال : كانوا يكرهون الوجس ، وهو الصوت الخفي .
ولا يتحدثِ بما كان بينه وبين أهله.
المغني - ٨/١٣٧
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He should not have intimate relations where anyone can see them or hear them, and he should not kiss her or touch her in the presence of other people.
Ahmad said: “I do not like any option except concealing that completely.”
Al-Hasan said concerning a man who has intercourse with one wife where the other can hear it: “They used to disapprove of any sound of intimacy being audible to others.”
And he should not speak of what happens between him and his wife.
ولا يجامع بحيث يراهما أحد ، أو يسمع حسَّهما ، ولا يقبِّلها ، ويباشرها عند الناس .
قال أحمد : ما يعجبني إلا أن يكتم هذا كله .
وقال الحسن- في الذي يجامع المرأة والأخرى تسمع – قال : كانوا يكرهون الوجس ، وهو الصوت الخفي .
ولا يتحدثِ بما كان بينه وبين أهله.
المغني - ٨/١٣٧
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Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)
The Prophet (peace and blessings of Allāh be upon him) told men not to marry infertile women.
It was narrated that Ma’qil ibn Yasār (may Allāh be pleased with him) said: A man came to the Prophet (peace and blessings of Allāh be upon him) and said: I have found a woman who is of good lineage and beautiful, but she cannot have children. Should I marry her? He said: No. Then he came to him a second time, and he told him not (to marry that woman). Then he came to him a third time and he said: “Marry the one who is loving and fertile, for I will be proud of your great numbers before the nations.”
Ibn Qudāmah رحمه الله stated:
It is mustahabb that she be from a family whose women are known to bear many children.
وقد نهى الرسول صلى الله عليه وسلم عن التزوج من العقيم ، فعَنْ مَعْقِلِ بْنِ يَسَارٍ رضي الله عنه قَالَ : جَاءَ رَجُلٌ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ : إِنِّي أَصَبْتُ امْرَأَةً ذَاتَ حَسَبٍ وَجَمَالٍ وَإِنَّهَا لا تَلِدُ أَفَأَتَزَوَّجُهَا ؟ قَالَ : لا ، ثُمَّ أَتَاهُ الثَّانِيَةَ فَنَهَاهُ ، ثُمَّ أَتَاهُ الثَّالِثَةَ فَقَالَ : ( تَزَوَّجُوا الْوَدُودَ الْوَلُودَ فَإِنِّي مُكَاثِرٌ بِكُمْ الأُمَمَ )
قال ابن قدامة في "المغني" :
ويستحب أن تكون من نساء يعرفن بكثرة الولادة.
رواه النسائي ( ٣٢٢٧ ) وأبو داود ( ٢٠٥٠ )
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It was narrated that Ma’qil ibn Yasār (may Allāh be pleased with him) said: A man came to the Prophet (peace and blessings of Allāh be upon him) and said: I have found a woman who is of good lineage and beautiful, but she cannot have children. Should I marry her? He said: No. Then he came to him a second time, and he told him not (to marry that woman). Then he came to him a third time and he said: “Marry the one who is loving and fertile, for I will be proud of your great numbers before the nations.”
Ibn Qudāmah رحمه الله stated:
It is mustahabb that she be from a family whose women are known to bear many children.
وقد نهى الرسول صلى الله عليه وسلم عن التزوج من العقيم ، فعَنْ مَعْقِلِ بْنِ يَسَارٍ رضي الله عنه قَالَ : جَاءَ رَجُلٌ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ : إِنِّي أَصَبْتُ امْرَأَةً ذَاتَ حَسَبٍ وَجَمَالٍ وَإِنَّهَا لا تَلِدُ أَفَأَتَزَوَّجُهَا ؟ قَالَ : لا ، ثُمَّ أَتَاهُ الثَّانِيَةَ فَنَهَاهُ ، ثُمَّ أَتَاهُ الثَّالِثَةَ فَقَالَ : ( تَزَوَّجُوا الْوَدُودَ الْوَلُودَ فَإِنِّي مُكَاثِرٌ بِكُمْ الأُمَمَ )
قال ابن قدامة في "المغني" :
ويستحب أن تكون من نساء يعرفن بكثرة الولادة.
رواه النسائي ( ٣٢٢٧ ) وأبو داود ( ٢٠٥٠ )
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Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)
Al-Buhūtī رحمه الله stated:
If a guardian who is more distantly related gives her in marriage, or a non-relative gives her in marriage, even the ruler, without there being any reason for the guardian who is more closely related not being able to be present, then the marriage is not valid, because the one who did the marriage contract on her behalf has no right to guardianship over her when the one who has the right to guardianship is present.
وإن زوج الأبعد أو" زوج "أجنبي" ولو حاكما "من غير عذر" للأقرب "لم يصح" النكاح لعدم الولاية من العاقد عليها مع وجود مستحقها.
الروض المربع - ٣٣٦
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If a guardian who is more distantly related gives her in marriage, or a non-relative gives her in marriage, even the ruler, without there being any reason for the guardian who is more closely related not being able to be present, then the marriage is not valid, because the one who did the marriage contract on her behalf has no right to guardianship over her when the one who has the right to guardianship is present.
وإن زوج الأبعد أو" زوج "أجنبي" ولو حاكما "من غير عذر" للأقرب "لم يصح" النكاح لعدم الولاية من العاقد عليها مع وجود مستحقها.
الروض المربع - ٣٣٦
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Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)
Al-Baghawī رحمه الله stated:
It is called "Laylah al-Qadr" because it is the night on which matters and rulings are decreed. On this night, Allāh decrees the matters of the year pertaining to the people and the lands, up until the next year.
Someone once asked al-Husayn ibn al-Fadhl, "Didn't Allāh decree all the decreed matters even before He created the heavens and the earth?"
al-Husayn ibn al-Fadhl replied, "Of course."
"Then what," the questioner asked, "is the meaning of Laylah al-Qadr?"
He replied, "It is bringing the decreed matters to their appointed times and enacting the things that have previously been decreed."
[ سميت ليلة القدر لأنها ليلة تقدير الأمور والأحكام ، يقدر الله فيها أمر السنة في عباده وبلاده إلى السنة المقبلة ... قيل للحسين بن الفضل : أليس قد قدر الله المقادير قبل أن يخلق السموات والأرض ؟ قال : [ بلى ] ، قيل : فما معنى ليلة القدر ؟ قال : سوق المقادير إلى المواقيت ، وتنفيذ القضاء المقدر]
[Tafsir al-Baghawi 8/485]
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It is called "Laylah al-Qadr" because it is the night on which matters and rulings are decreed. On this night, Allāh decrees the matters of the year pertaining to the people and the lands, up until the next year.
Someone once asked al-Husayn ibn al-Fadhl, "Didn't Allāh decree all the decreed matters even before He created the heavens and the earth?"
al-Husayn ibn al-Fadhl replied, "Of course."
"Then what," the questioner asked, "is the meaning of Laylah al-Qadr?"
He replied, "It is bringing the decreed matters to their appointed times and enacting the things that have previously been decreed."
[ سميت ليلة القدر لأنها ليلة تقدير الأمور والأحكام ، يقدر الله فيها أمر السنة في عباده وبلاده إلى السنة المقبلة ... قيل للحسين بن الفضل : أليس قد قدر الله المقادير قبل أن يخلق السموات والأرض ؟ قال : [ بلى ] ، قيل : فما معنى ليلة القدر ؟ قال : سوق المقادير إلى المواقيت ، وتنفيذ القضاء المقدر]
[Tafsir al-Baghawi 8/485]
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Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)
The virtue of Imām Aḥmad رحمه الله
Al-Khallāl رحمه الله said:
If the people were to reflect upon the words of (Imām) Aḥmad ibn Ḥanbal in everything, and understand the meanings of what he speaks, and take it with understanding and humility, they would know that there was not in the world anyone like him in his time more adherent to ḥadīth than him, nor more knowledgeable than him of its meanings, and of everything. And praise be to Allah.
[Kitāb as-Sunnah by Imām Abū Bakr al-Khallāl 1/349]
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Al-Khallāl رحمه الله said:
If the people were to reflect upon the words of (Imām) Aḥmad ibn Ḥanbal in everything, and understand the meanings of what he speaks, and take it with understanding and humility, they would know that there was not in the world anyone like him in his time more adherent to ḥadīth than him, nor more knowledgeable than him of its meanings, and of everything. And praise be to Allah.
[Kitāb as-Sunnah by Imām Abū Bakr al-Khallāl 1/349]
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Forwarded from Hanbali Madhab
Ibn Hānī' رحمه الله stated:
I went out with Abī Abdullāh (Ahmad bin Hanbal) to the Masjid al-Jāmi' (for Friday prayer), and I heard him recite Sūrah al-Kahf...
مسائل الإمام أحمد رواية ابن هاني
https://t.me/Hanbaliyyah
I went out with Abī Abdullāh (Ahmad bin Hanbal) to the Masjid al-Jāmi' (for Friday prayer), and I heard him recite Sūrah al-Kahf...
مسائل الإمام أحمد رواية ابن هاني
https://t.me/Hanbaliyyah