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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Hanbali Madhab
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.
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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.
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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.
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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
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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