Benefits of the Hadith: (Marry women who are fertile and loving, for I will boast of you before the prophets on the Day of Resurrection).
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The Shaykh : Great benefits are derived from this hadith:
First: The obligation of marriage, based on his saying: The default ruling for a command is obligation. This is supported by the fact that he prohibited seclusion (from marriage) with a severe prohibition. Seclusion is the opposite of marriage. If he prohibited it with such severity, then the command to marry becomes a firm command, and its obligation is emphasized. This is the stronger position: that marriage is obligatory for a person, provided he has the ability. If he does not have the ability, it is not obligatory, based on the saying of Allah the Exalted: [Al-Baqarah 2:286].
Among the benefits of this hadith is the prohibition of seclusion (from marriage). A person should not seclude himself, even if it is assumed that he married and fulfilled the obligation, and then his wife died or he divorced her or separated from her for another reason. He is prohibited from secluding himself. This is because some people may become religious after their marriage and then say, "What do I have to do with women?" and divorce their wife. We tell him: It is forbidden for you to draw near to Allah by abandoning marriage, because the Prophet (peace and blessings be upon him) said:Sahih Muslim 1401 and he prohibited seclusion with a severe prohibition.
Among the benefits of this hadith is that prohibitions are divided into severe and mild. A mild prohibition implies dislike (makruh), while a severe prohibition implies prohibition (haram).
Now, among the benefits of this hadith is that commands and prohibitions vary in intensity; some are more emphatic than others. That is, some prohibited matters and some commanded matters are more emphatic than others, based on his saying: "He prohibited with a severe prohibition." You have known that sins are divided into minor and major. The minor sins vary in degree, and likewise the major sins vary in degree.
Among the benefits is the prescription of selecting a woman who is loving and fertile, loving and fertile, based on his saying: If someone asks: If love and fertility conflict with religion, which takes precedence?
The student: Religion.
The Shaykh : We said: Religion, because the Prophet (peace and blessings be upon him) said:Sunan Ibn Majah 1858Sahih (Darussalam).
Now, among the benefits of this hadith is that the stronger the woman's love for the man, the happier the life. This is supported by the saying of Allah the Exalted:[Ar-Rum 30:21] to strengthen this tranquility, and that is indeed the case. The point is that love resides in the heart, and the heart is the governor of the limbs. If it is sound, they are sound; if it is corrupt, they are corrupt. If it loves, they love; if it hates, they hate. It is the governor. So when Allah places love between a woman and her husband, they attain a level of affection and happiness that would not be attained if the situation were the opposite.
Among the benefits of the hadith is that the Prophet (peace and blessings be upon him) boasts of his Ummah to the prophets, based on his saying: For this reason, the scholars (may Allah have mercy on them) mentioned among the benefits of marriage: realizing the boasting of the Prophet (peace and blessings be upon him) with his Ummah. And it brings us great happiness to strive for what realizes the desire of the Prophet (peace and blessings be upon him) and his boasting with his Ummah.
Among the benefits of this hadith is the Shari'ah's desire for the multiplication of children, based on his saying: This is because in the multiplication of children lies honor for the Ummah, self-sufficiency without needing others, and awe for it. And Allah bestowed upon the Children of Israel the blessing of multitude, saying: [Al-Isra 17:6] And Shu'ayb reminded his people of this, saying: [Al-A'raf 7:86].
Branching from this benefit is that the call to reduce population is nothing but a call from a disbeliever or an ignorant person. A disbeliever who wants to reduce the Islamic Ummah, or an ignorant person who does not know what follows from the multiplication of offspring, or a person whose only concern is desire, who wants his wife to be free to satisfy his lust, and he is not concerned with whether the children are many or few. And we see, unfortunately, many people today striving to reduce children. They say: "Because this allows the person to enjoy his wife more, and the wife is more free for her husband." And if she is employed, they say she is more free for her job. All of this is a limited view. Children are all good, and Allah opens for you doors of provision that you do not even imagine because of your children, because Allah says:[Hud 11:6].
Until some of them use what is known among women as birth control pills. These are harmful from a medical standpoint and prevent the Shari'ah's objective of multiplying offspring. Yes.
Among the benefits of this hadith is the Prophet's (peace and blessings be upon him) eagerness to multiply his Ummah, because he commanded and gave the reason. He commanded marrying the loving and fertile and gave the reason that he will boast with this Ummah over the prophets on the Day of Resurrection.
Among its benefits is that the prophets (peace and blessings be upon them) boast about who has more followers. Why? Because the more followers a prophet has, the more his reward increases. The more his followers, the greater his reward, because if they follow him and act according to his Shari'ah, he has the reward of that worker.Sahih Muslim 1017a
Then he said: And from Abu Hurayrah (may Allah be pleased with him), from the Prophet (peace and blessings be upon him), who said:Sahih al-Bukhari 5090.
The student: The point?
The Shaykh : The point is only for strengthening; it does not need explanation. If you wish, we can explain the point. Yes.
"And it has a corroborating narration (shahid) in Abu Dawud, al-Nasa'i, and Ibn Hibban from the hadith of Ma'qil ibn Yasar." First, corroborating narrations (shawahid) and supporting chains (mutaba'at) strengthen the hadith. They strengthen the hadith. So supporting chains are when the narrator is supported in the chain to its end, and corroborating narrations are when a hadith comes with the meaning of the hadith being corroborated, but from another path. Here, the hadith of Ma'qil ibn Yasar and the first one is the hadith of Anas. So the corroborating narration has the meaning of the hadith being corroborated, and the supporting chain is in the chain of narration. The scholars divided it into limited support (mutaba'ah qasirah) and complete support (mutaba'ah tammah). If it is in the narrator's shaykh, it is complete support. If it is in someone above him, it is limited support. An example: One person narrated from two, from three, from four, from five, and one is weak. Then a person comes and says: "So-and-so, other than number one, narrated to us from two, from three, from four, from five." This supporter agrees with the supported one in his shaykh. We say: This is complete support, because he supported him in the entire chain. If one comes and says: "So-and-so narrated to me from number three, four, from five, from four, from five," this is limited support. The purpose of it is to strengthen the narration of this weak narrator. And the corroborating narration strengthens the entire hadith. We do not need supporting chains and corroborating narrations except in weak hadiths, because authentic hadiths do not need a corroborating narration or a supporting chain. But yes, if a corroborating narration is found, it strengthens it without doubt. We only need a corroborating narration or a supporting chain in weak hadiths in order for it to rise to the level of hasan (good).
First: The obligation of marriage, based on his saying:
He commands us to marry
يأمرنا بالباءةAllah does not charge a soul except [with that within] its capacity
لا يكلف الله نفسا إلا وسعهاAmong the benefits of this hadith is the prohibition of seclusion (from marriage). A person should not seclude himself, even if it is assumed that he married and fulfilled the obligation, and then his wife died or he divorced her or separated from her for another reason. He is prohibited from secluding himself. This is because some people may become religious after their marriage and then say, "What do I have to do with women?" and divorce their wife. We tell him: It is forbidden for you to draw near to Allah by abandoning marriage, because the Prophet (peace and blessings be upon him) said:
And he who turns away from my Sunnah, he has no relation with Me
من رغب عن سنتي فليس منيAmong the benefits of this hadith is that prohibitions are divided into severe and mild. A mild prohibition implies dislike (makruh), while a severe prohibition implies prohibition (haram).
Now, among the benefits of this hadith is that commands and prohibitions vary in intensity; some are more emphatic than others. That is, some prohibited matters and some commanded matters are more emphatic than others, based on his saying: "He prohibited with a severe prohibition." You have known that sins are divided into minor and major. The minor sins vary in degree, and likewise the major sins vary in degree.
Among the benefits is the prescription of selecting a woman who is loving and fertile, loving and fertile, based on his saying:
Marry the loving and fertile women
تزوجوا الودود الولودThe student: Religion.
The Shaykh : We said: Religion, because the Prophet (peace and blessings be upon him) said:
Choose the religious, may your hands be rubbed with dust (i.e., may you prosper).
اظفر بذات الدين تربت يمينكNow, among the benefits of this hadith is that the stronger the woman's love for the man, the happier the life. This is supported by the saying of Allah the Exalted:
And of His signs is that He created for you from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy
وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجًا لِتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُمْ مَوَدَّةً وَرَحْمَةًAmong the benefits of the hadith is that the Prophet (peace and blessings be upon him) boasts of his Ummah to the prophets, based on his saying:
For I will boast of you
فإني مكاثر بكمAmong the benefits of this hadith is the Shari'ah's desire for the multiplication of children, based on his saying:
The fertile.
الولودand made you more numerous in manpower
وجعلناكم أكثر نفيرًاAnd remember when you were few and He increased you
واذكروا إذ كنتم قليلًا فكثركمBranching from this benefit is that the call to reduce population is nothing but a call from a disbeliever or an ignorant person. A disbeliever who wants to reduce the Islamic Ummah, or an ignorant person who does not know what follows from the multiplication of offspring, or a person whose only concern is desire, who wants his wife to be free to satisfy his lust, and he is not concerned with whether the children are many or few. And we see, unfortunately, many people today striving to reduce children. They say: "Because this allows the person to enjoy his wife more, and the wife is more free for her husband." And if she is employed, they say she is more free for her job. All of this is a limited view. Children are all good, and Allah opens for you doors of provision that you do not even imagine because of your children, because Allah says:
And there is no creature on earth but that upon Allah is its provision
وما من دابة في الأرض إلا على الله رزقهاUntil some of them use what is known among women as birth control pills. These are harmful from a medical standpoint and prevent the Shari'ah's objective of multiplying offspring. Yes.
Among the benefits of this hadith is the Prophet's (peace and blessings be upon him) eagerness to multiply his Ummah, because he commanded and gave the reason. He commanded marrying the loving and fertile and gave the reason that he will boast with this Ummah over the prophets on the Day of Resurrection.
Among its benefits is that the prophets (peace and blessings be upon them) boast about who has more followers. Why? Because the more followers a prophet has, the more his reward increases. The more his followers, the greater his reward, because if they follow him and act according to his Shari'ah, he has the reward of that worker.
He who sets a good precedent in Islam, there is a reward for him for this (act of goodness) and reward of that also who acted according to it subsequently
من سن في الإسلام سنة حسنة فله أجرها وأجر من عمل بها إلى يوم القيامةThen he said: And from Abu Hurayrah (may Allah be pleased with him), from the Prophet (peace and blessings be upon him), who said:
A woman is married for four things, i.e., her wealth, her family status
تنكح المرأة لأربع لمالها ولحسبهاThe student: The point?
The Shaykh : The point is only for strengthening; it does not need explanation. If you wish, we can explain the point. Yes.
"And it has a corroborating narration (shahid) in Abu Dawud, al-Nasa'i, and Ibn Hibban from the hadith of Ma'qil ibn Yasar." First, corroborating narrations (shawahid) and supporting chains (mutaba'at) strengthen the hadith. They strengthen the hadith. So supporting chains are when the narrator is supported in the chain to its end, and corroborating narrations are when a hadith comes with the meaning of the hadith being corroborated, but from another path. Here, the hadith of Ma'qil ibn Yasar and the first one is the hadith of Anas. So the corroborating narration has the meaning of the hadith being corroborated, and the supporting chain is in the chain of narration. The scholars divided it into limited support (mutaba'ah qasirah) and complete support (mutaba'ah tammah). If it is in the narrator's shaykh, it is complete support. If it is in someone above him, it is limited support. An example: One person narrated from two, from three, from four, from five, and one is weak. Then a person comes and says: "So-and-so, other than number one, narrated to us from two, from three, from four, from five." This supporter agrees with the supported one in his shaykh. We say: This is complete support, because he supported him in the entire chain. If one comes and says: "So-and-so narrated to me from number three, four, from five, from four, from five," this is limited support. The purpose of it is to strengthen the narration of this weak narrator. And the corroborating narration strengthens the entire hadith. We do not need supporting chains and corroborating narrations except in weak hadiths, because authentic hadiths do not need a corroborating narration or a supporting chain. But yes, if a corroborating narration is found, it strengthens it without doubt. We only need a corroborating narration or a supporting chain in weak hadiths in order for it to rise to the level of hasan (good).