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Channel Posts
ibn qudamah رحمه الله said:
فصل : وليس على المرأة خدمة زوجها ، في العجن، والخبز، والطبخ وأشباهه. نص عليه أحمد.، ولهذا لا يجب على الزوج القيام بمصالح خارج البيت، ولا الزيادة على ما يجب لها من النفقة والكسوة ولكن الأولى لها فعل ما جرت العادة بقيامها به؛ لأنه العادة، ولا تصلح الحال إلا به، ولا تنتظم المعيشة بدونه
A woman is not obligated to serve her husband in tasks such as kneading dough, baking bread, cooking, and similar household duties. This was explicitly stated by Ahmad. And the husband is not obligated to take care of all matters outside the home, nor to give more than what is required for her in maintenance and clothing. However, it is better for her to do what is customarily expected of her, because that is the norm; and life does not function properly except through it, nor does living become orderly without it.
المغني 10/225-226
| 2 | sticker.webp | 370 |
| 3 |  إبراهيم، الآيات 37–41 | 354 |
| 4 | sticker.webp | 298 |
| 5 | Sa‘īd narrated to us, who said: ‘Īsā ibn Yūnus narrated to us, from Hishām ibn ‘Urwah, from his father, who said: Umar ibn al-Khattab رَضِيَ اللَّهُ عَنْهُ said:
٨١١ - حَدَّثَنَا سَعِيدٌ قَالَ: نا عِيسَى بْنُ يُونُسَ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، قَالَ: قَالَ عُمَرُ بْنُ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ: «لَا تُكْرِهُوا فَتَيَاتِكُمْ عَلَى الرَّجُلِ الْقَبِيحِ، فَإِنَّهُنَّ يُحْبِبْنَ مَا تُحِبُّونَ»
Do not force your young women to marry an unattractive man, for they love what you love.
1/244-سنن سعيد بن منصور | 377 |
| 6 | sticker.webp | 318 |
| 7 | There’s no zakah on jewellery a sword or a belt of a man.
ibn qudamah رحمه الله said:
[مَسْأَلَةُ لَيْسَ فِي حِلْيَةِ سَيْفِ الرَّجُلِ وَمِنْطَقَتِهِ وَخَاتَمِهِ زَكَاةٌ]
(١٨٩٣) مَسْأَلَةٌ: قَالَ: وَلَيْسَ فِي حِلْيَةِ سَيْفِ الرَّجُلِ وَمِنْطَقَتِهِ وَخَاتَمِهِ زَكَاةٌ وَجُمْلَةُ ذَلِكَ أَنَّ مَا كَانَ مُبَاحًا مِنْ الْحُلِيِّ، فَلَا زَكَاةَ فِيهِ إذَا كَانَ مُعَدًّا لِلِاسْتِعْمَالِ، سَوَاءٌ كَانَ لِرَجُلٍ أَوْ امْرَأَةٍ؛ لِأَنَّهُ مَصْرُوفٌ عَنْ جِهَةِ النَّمَاءِ إلَى اسْتِعْمَالٍ مُبَاحٍ، فَأَشْبَهَ ثِيَابَ الْبِذْلَةِ وَعَوَامِلَ الْمَاشِيَةِ، وَيُبَاحُ لِلرِّجَالِ مِنْ الْفِضَّةِ الْخَاتَمُ؛ «لِأَنَّ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - اتَّخَذَ خَاتَمًا مِنْ وَرِقٍ.» مُتَّفَقٌ عَلَيْهِ.
[No Zakah on a Man’s Sword, Belt, or Ring]
It was said: There is no zakah due on a man’s sword, belt, or ring. The reasoning is that anything permissible as jewelry does not require zakah if it is intended for personal use, whether for a man or a woman. This is because it is diverted from the purpose of growth (investment) toward lawful personal use. Such items are similar to clothing for work or the tools of labor.
It is permissible for men to have a ring made of silver, because the Prophet ﷺ wore a ring made of silver. This is agreed upon.
3/45كتاب المغني لابن قدامة - ط مكتبة القاهرة | 392 |
| 8 | Zakah on a Woman’s Jewelry that she wears.
Jewellery that is prepared for wearing and used as an adornment is a matter over which the fuqaha’ have differed regarding the obligation of paying zakah on it.
The Hanafis hold the view that zakah on it is obligatory, whereas the majority of Maalikis, Shaafa’is, and Hanbalis believe that paying zakah on it is not obligatory.
Ibn Qudamah رحمه الله said:
[مَسْأَلَةٌ زَكَاةٌ حِلِّي الْمَرْأَة]
(١٨٨٥) مَسْأَلَةٌ: قَالَ: (وَلَيْسَ فِي حُلِيِّ الْمَرْأَةِ زَكَاةٌ إذَا كَانَ مِمَّا تَلْبَسُهُ أَوْ تُعِيرُهُ) هَذَا ظَاهِرُ الْمَذْهَبِ. وَرُوِيَ ذَلِكَ عَنْ ابْنِ عُمَرَ، وَجَابِرٍ، وَأَنَسٍ، وَعَائِشَةَ، وَأَسْمَاءَ - رَضِيَ اللَّهُ عَنْهُمْ - وَبِهِ قَالَ الْقَاسِمُ، وَالشَّعْبِيُّ، وَقَتَادَةُ، وَمُحَمَّدُ بْنُ عَلِيٍّ، وَعَمْرَةُ، وَمَالِكٌ، وَالشَّافِعِيُّ، وَأَبُو عُبَيْدٍ،
وَلِأَنَّهُ مَرْصَدٌ لِاسْتِعْمَالِ مُبَاحٍ، فَلَمْ تَجِبْ فِيهِ الزَّكَاةُ، كَالْعَوَامِلِ، وَثِيَابِ الْقُنْيَةِ.
[Zakah on a Woman’s Jewelry]
(1885) Issue: He said, “There is no zakah on a woman’s jewelry if it is something she wears or lends.” This is the apparent ruling of the madhhab. It has been narrated from Ibn ʿUmar, Jabir, Anas, ʿA’ishah, and Asmā’ may Allah be pleased with them and it is also the opinion of al-Qasim, al-Shaʿbi, Qatadah, Muhammad ibn ʿAli, ʿAmrah, Malik, al-Shafi‘i, and Abu ʿUbayd.
And because it is intended for permissible use, zakah is not obligatory on it, like on tools or work clothes.
3/41-42كتاب المغني لابن قدامة - ط مكتبة القاهرة
If she changes her mind and intends to trade it according to hanabila:
Ibn qudamah رحمه الله said:
[فَصْلُ وَإِذَا كَانَ الْحُلِيُّ لِلِّبْسِ فَنَوَتْ بِهِ الْمَرْأَةُ التِّجَارَةَ انْعَقَدَ عَلَيْهِ حَوْلُ الزَّكَاةِ مِنْ حِينِ نَوَتْ]
(١٨٨٨) فَصْلٌ: وَإِذَا كَانَ الْحُلِيُّ لِلُّبْسِ، فَنَوَتْ بِهِ الْمَرْأَةُ التِّجَارَةَ، انْعَقَدَ عَلَيْهِ حَوْلُ الزَّكَاةِ مِنْ حِينِ نَوَتْ؛ لِأَنَّ الْوُجُوبَ هُوَ الْأَصْلُ، وَإِنَّمَا انْصَرَفَ عَنْهُ لِعَارِضِ الِاسْتِعْمَالِ، فَعَادَ إلَى الْأَصْلِ بِمُجَرَّدِ النِّيَّةِ مِنْ غَيْرِ اسْتِعْمَالٍ، فَهُوَ كَمَا لَوْ نَوَى بِعَرْضِ التِّجَارَةِ الْقُنْيَةَ، انْصَرَفَ إلَيْهِ مِنْ غَيْرِ اسْتِعْمَالٍ.
[If the jewelry is for wearing, but the woman intends to trade with it, the zakah becomes due from the moment she intends it]
And if the jewelry is meant for wearing, and the woman intends to trade with it, the zakah becomes due from the moment she forms that intention. This is because obligation (zakah) is the default ruling, and it was only set aside due to the condition of personal use. Once she intends to trade, it returns to the original ruling merely by the intention, without the need for actual use. It is similar to the case where she intends to offer for trade a garment that was for personal use it becomes subject to zakah from the moment of the intention, even without wearing it.
3/43كتاب المغني لابن قدامة - ط مكتبة القاهرة | 296 |
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| 10 | ألفنا عيوب النفس حتى تعاظمت
وصارت لنا تلك العيوب مديح
فإن ممات القلب لا شيء دونه
وأما ممات الجسم فهو مريح | 214 |
| 11 | sticker.webp | 215 |
| 12 | Praying with niqab on if there’s a fear of non mahram men seeing you.
Hanbali Madhhab
Ibn ʿAbd al-Barr رحمه الله said:
أجمعوا على أن على المرأة أن تكشف وجهها في الصلاة والإحرام ولأن ستر الوجه يخل بمباشرة المصلي بالجبهة والأنف ويغطي الفم، وقد نهى النبي صلى الله عليه وسلم الرجل عنه، فإن كان لحاجة كحضور أجانب فلا كراهة
They (the scholars) have unanimously agreed that a woman must uncover her face in prayer and in ihram, because covering the face interferes with the worshipper directly placing the forehead and nose (on the ground in prostration) and it covers the mouth. The Prophet ﷺ forbade a man from doing that.
التمهيد (٦/ ٣٦٥)، والاستذكار (٥/ ٤٤٤).
Al-Bahuti رحمه الله commented on this and said after:
فإن كان لحاجة كحضور أجانب، فلا كراهة.
However, if there is a need, such as the presence of non-mahram men, then there is no dislike (no karāhah).
2/134-كتاب كشاف القناع عن متن الإقناع - ط وزارة العدل
Shafi’i Madhhab
Muhammad ibn Ali Ba‘atiyah al-Du‘ani said:
(و) الثاني من أقسامها ( عورة الحرة) أي: كاملة الحرية ولو صغيرة ( في الصلاة جميع بدنها) شعراً وبشراً حتى باطن القدم و تحت الذقن، وحتى لو تنقبت وظهر منها طرف عقدة لها أو خصلة من شعر رأسها، لم تصح الصلاة ( ما سوى الوجه والكفين) ظاهرهما وباطنهما من رؤوس الأصابع إلى الكوعين، وأما الكوعان فيجب عليها سترهما، ومثل المرأة الخنثى الحرة، هذا إن لم تكن بحضرة رجال أجانب ينظرون إليها
The second category is the ‘awrah of a free woman, meaning a fully free adult woman, even if young. In prayer, her entire body is considered ‘awrah, including hair and skin, down to the soles of the feet and under the chin. Even if she wears a niqab, if a small knot or a strand of hair is exposed, her prayer is invalid, except for the face and hands. The face and hands, front and back, from the fingertips to the elbows, are not considered ‘awrah in prayer, but the elbows themselves must be covered. The same ruling applies to a free hermaphrodite woman. This applies if there are no non-mahram men present; otherwise, it becomes obligatory for her to cover both the face and the hands.
263-غاية المنى شرح سفينة النجاة | 277 |
| 13 | sticker.webp | 218 |
| 14 | التوبة، الآيات 123–126 | 244 |
| 15 | sticker.webp | 251 |
| 16 | فلعلّكم تدخلوا هذا الحساب فما تروا إلا الأثر، وما تركت ورائي من بعض الكلمات المتواضعة التي لعلها قد تعجبكم.
فلعلني كنت مقصراً، ولعل معاناتي ومواجعي في هذه الدنيا قد تكون خففت عني في قبري.
فما كنت إلا عابر طريق حملتني الأقدار إلى ما شاء الله.
تعبت، وفرحت، وبكيت، وضحكت… ثم أدركت أن كل هذا تلاشي على باب الآخرة.
سلام على من قرأ هذا ولو بعد حين.
سلام على قلب قرأ هذا ولم يكن سبباً في يوم في إيذائي. | 269 |
| 17 | sticker.webp | 207 |
| 18 | لَعَلَّكَ غَضْبانٌ وَقَلْبِيَ غافِلٌ … سَلامٌ عَلى الدَّارَيْنِ إنْ كُنْتَ راضِيا | 210 |
| 19 | sticker.webp | 215 |
| 20 | Al-Hasan al-Basrī رحمه الله is reported to have said:
وعنِ الحَسَنِ؛ قالَ: إنَّ الله جَعَلَ شهرَ رمضانَ لخلقِهِ مضمارًا يَسْتَبِقونَ فيهِ بطاعتِهِ إلى مرضاتِهِ، فسَبَقَ قومٌ ففازوا وتَخَلَّفَ آخرونَ فخابوا، فالعجب مِن اللاعبِ الضَّاحكِ في اليومِ الذي يَفوزُ فيهِ المحسنونَ ويَخْسَرُ فيهِ المبطلونَ.
Allāh has made Ramadān a race track for His creation in which they compete in obedience to Him, towards His Pleasure. While some people precede and win, others fall behind and left bitterly disappointed. The winners will marvel with laughter on the Day (of Judgement) for their excellent run, while the losers are disqualified.
كتاب لطائف المعارف475/476 | 257 |
