Worked for me but i returned her nagging ass
Imaam al-Bukhaari (may Allaah have mercy on him) reported in his Saheeh that Asma bint Abi Bakr (may Allaah be pleased with her) said: I got married to al-Zubayr, and he had no wealth on earth and no slaves, nothing except a camel for bringing water and his horse. I used to feed his horse and bring water, and I used to sew patches on the bucket. I made dough but I was not good at baking bread, so my (female) neighbours among the Ansaar used to bake bread for me, and they were sincere women. I used to bring date pits from al-Zubayrs land that the Messenger of Allaah (peace and blessings of Allaah be upon him) had given to him, carrying them on my head. This land was two-thirds of a farsakh away. One day I came, carrying the date pits on my head, and I met the Messenger of Allaah (peace and blessings of Allaah be upon him), who had a group of the Ansaar with him. He called me and made his camel kneel down, for me to ride behind him, but I felt too shy to go with the men, and I remembered al-Zubayr and his jealousy, for he was the most jealous of people. TheMessenger of Allaah (peace and blessings of Allaah be upon him) realized that I felt shy, so he moved on. I came to al-Zubayr and told him, I met the Messenger of Allaah (peace and blessings of Allaah be upon him) when I was carrying date pits on my head, and he had agroup of his companions with him. He made his camel kneel down for me to ride with him, but I remembered your jealousy. He said, By Allaah, it bothers me more that you have to carry the date pits than that you should ride with him. Asma said: After that, Abu Bakr sent me a servant to take care of the horse, and it was as if I had been liberated from slavery.
(Reported by al-Bukhaari, Fath, 9/319).
This beautiful sahaabi done the following:
Feed the horse, bring it water, sew patches on the bucket, make dough and with the friends of her neighbours also bake bread. And she used to travel to another land to bring HEAVY date pits by carrying them on her head.
Yet our generation believe that a woman is doing her husband a favour by looking after her own children she was pregnant with for 9 months.
I wonder,
@Cigaal why didn’t the prophet say that she did not need to serve him or that this was unfair to her?
The hadiths the shafi'is might use to defend their position could be these.
Narrated Al-Aswad: That he asked 'Aisha "What did the Prophet (ﷺ) use to do in his house?" She replied, "He used to keep himself busy serving his family and when it was the time for prayer he would go for it." Sahih Bukhari 676
'Aisha (may Allah be pleased with her) was asked: What did the Messenger of Allah (blessings and peace of Allah be upon him) do in his house? She said: He was a human being like any other; he would clean his garment, milk his sheep and serve himself. Musnad Ahmad 26194 Grade: Sahih (Authentic) according to Al-Albani
Hisham said, "I asked 'Aisha, 'What did the Prophet, may Allah bless him and grant him peace, do in his house?' She replied, 'He did what one of you would do in his house. He mended sandals and patched garments and sewed." Al-Adab al-Mufrad 540 Grade: Sahih (Authentic) according to Al-Albani (cf. Musnad Ahmad 24903)
Whether you like it or not this is the position of the shafi'I school. End of. Now I'm going to unwatch this thread
You do know Shafi is just a madhab? Take a look what the estmeed scholars say
"
SHAYKH SAALIH AL-FAWZAAN was asked: Is it permissible for one who sticks to a particular madhhab in matters of worship, to turn away from it and stick to another madhhab whenever he wants? Or is it binding upon a Muslim to stick to just one madhhab until he dies? And is there a difference in how the Prayer should be performed between the four madhhabs or not? And what has been related from the Prophet sallallaahu alayhi wa sallam concerning how the Prayer should be prayed?
The Shaykh, hafidhahullaah, responded: The issue of sticking to a madhhab has in it some detail. If a person has the ability to know the ruling from its proof and to deduce the ruling from its proof, then it is not permitted for him to cling to a madhhab. rather, it is upon him to take the ruling from the evidence - if he has the ability to do so. However, this is rare amongst the people, since this is a quality of the mujtahideen from the people of knowledge; those that have reached the levels of ijtihaad. As for one who is not like that, then he cannot take the rulings directly from the pieces of evidence. And this is the predominant case amongst the people, especially in these latter times. So [in such a case] there is no harm in adopting one of the four madhhabs and making taqleed of one of them. However, he should not make blind taqleed such that he takes all that is in the madhhab; whether it is correct or incorrect. Rather, it is upon him to take from the madhhab that which - in his view - does not clearly oppose the evidence. As for those views in the madhhab which clearly oppose the evidence, then it is not permissible for the Muslim to take it. Rather it is upon him to adopt what is established by the proof, even if it is in another madhhab So his leaving the madhhab for another madhhab in order to follow the evidence is something good; this is a matter which is good - rather it is obligatory;since following the evidence is an madhhab in order to follow the evidence is something good; this is a matter which is good - rather it is obligatory;since following the evidence is an obligation.
As for adopting one madhhab sometimes and another at other times, then this moving is from the angle of following one's desires and seeking concessions, and this is not permissible. Meaning, that whatever accords with one's whims and desires, from the sayings of the people of knowledge, is taken - even if it opposes the proof; and whatever opposes one's whims and desires is left - even if it has a proof. This is the following of whims and desires, and we seek refuge in Allaah [from that]. Thus, moving from one madhhab to another, due to following one's desires, or due to ease or seeking concession; then this is not permissible. As for moving from one madhhab to another due to following a piece of evidence, or to flee from a saying that does not have a proof, or from an erroneous view - then this is a matter that is encouraged and sought from a Muslim. And Allaah knows best.
As for the issue concerning the differences between the four madhhabs in the Prayer, then the four madhhabs - and all praise is for Allaah - are in Prayer, then the four madhhabs - and all praise is for Allaah - are in agreement about most of the rulings concerning the Prayer, in general. Their differences are in some of the details of the Prayer. From [such differences] are, for example, that [one of them] may consider something to be prescribed, whilst another may not consider it to be prescribed; one may consider something to be obligatory, whilst another may consider it to be recommended; and so on. So the differences are in the details of the Prayer. But as for the rulings of the Prayer in general, then there is no difference - and all praise is for Allaah
SHAYKH MUHAMMAD IBN ABDUL-WAHHAAB said: If a person is learning fiqh from one of the four madhhabs, then he sees a hadeeth that opposes his madhhab; and so he follows it and leaves his madhhab - then this is recommended, rather it is obligatory upon him when the proof has been made clear to him. This would not be considered as opposing his Imaam that he follows since they - Abu Haneefah, Maalik, ash-Shaafiee and Ahmad, radiallaahu anhum ajmaeen - were all agreed upon this fundamental principle.
... As for the case whereby a person does not have any evidence which opposes the view of the scholars of the madhhab, then we hope that it is permissible to act upon it (the madhhab), since their opinions are better than our own opinions; they took their proofs from the sayings of the Companions and those who came after them. However, it is not essential to declare with certainty (al-jazm) that this is the Shareeah of Allaah and His Messenger, until the proof that is not contradicted in this issue is made clear. This is the action of the Salaf of this Ummah and its scholars - both previous and recent - as well as that which they criticised: namely having bigotted partisanship for particular madhhabs (at-taassubul-madhaahib) and leaving off following the proof... However, if there becomes clear to him something which necessitates preferring one saying over another; either due to detailed proofs if he knows and understands them, or because he holds one of the two people to be more knowledgeable about this matter and having more piety about what he says, and so he leaves the saying of that one for the saying of the other one - then this is permissible, rather it is obligatory. And there is a text from Imaam Ahmad concerning this."
"REFERENCES
1. As-Sahwatul-Islaamiyyah (pp.141-142).
2. Muntaqaa min Fataawaa (5/365-366).
3. Ad-Durur-Saniyyah (4/7).
4.Majmoo' Fataawaa (20/220-221). "
