Benefits of the Hadith: (The Jews used to say: If a man approaches his wife from behind, the child will be cross-eyed...)

The Shaykh : As for the benefits of the hadith, they are multiple:
One of them is that the Jews have claims that have no basis, such as this issue. For this reason, the Prophet (peace and blessings be upon him) commanded us when the Children of Israel narrate to us: Do not believe them and do not deny them. The reports of the Children of Israel are divided into three categories:
The first category is what the Shari'ah has testified to be true, namely the Book and the Sunnah; this is truth and is accepted. The second category is what has been testified to be false; this is rejected.
The third is what has not been testified to be false or true; the obligatory course is to suspend judgment on it, but there is no harm in narrating it, because the Prophet (peace and blessings be upon him) permitted it. Narrating in this case does no harm and may benefit, as it may contain admonitions for a person to benefit from, but it does no harm because our Shari'ah has not testified to its falsehood.
And among the benefits of this hadith is that the Qur'an is the speech of Allah (Mighty and Majestic), based on His saying: , and from where did it descend?
From above, because descent is only from above. If it is from above, and it is speech, and it is attributed to Allah (Mighty and Majestic), this indicates that the Qur'an is the speech of Allah.
Is it His speech in both letters and meaning, or in meaning only?
In both letters and meaning; He (Mighty and Majestic) spoke it with letters.
Is it heard?
Yes, it is heard. Jibril heard it and transmitted it to the heart of the Prophet (peace and blessings be upon him). It passed to us in the tawhid lesson that among the people of innovation are those who say: The speech of Allah is a meaning subsisting in itself, and it is not something that is heard or consists of letters. This is the doctrine of the Asha'irah who claim to follow Abu al-Hasan al-Ash'ari. Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) clarified the invalidity of this doctrine from ninety angles in a work called *Al-Tas'iniyyah*, which is found in the old collection of fatwas.
Now, some say: The Qur'an is created, and they say: All speech of Allah is created, separate and distinct from Him, and not one of His attributes. Whose doctrine is this?
The student: The Mu'tazilah.

The Shaykh : The Mu'tazilah and the Jahmiyyah, and they are closer to rationalism than the Asha'irah, because the Asha'irah say: "Speech is the meaning subsisting in the self", and the meaning subsisting in the self is not called speech.
Then they say: What Jibril or Muhammad (peace and blessings be upon him) heard, or what people wrote in the mushafs, is created.
The Mu'tazilah say: It is not the speech of Allah, but it is created, and they say: The created thing is an expression of the speech of Allah.
Now, among the benefits of this hadith is that the verses of the Qur'an are divided into two categories:
A category that was revealed initially, and this is the majority of the verses of the Qur'an.
And a category that is causal, meaning: revealed for a cause, and this is few but it exists.
Knowledge of the cause, meaning: the cause of the revelation of the verse, has benefits:
The most important of which is that it aids in understanding the meaning. For example, if we read the saying of Allah the Exalted: , we understand from this that circumambulation of them is of the category of the permissible, in which there is no sin. But if we understand the cause, we know the meaning. The cause is that there were two idols on al-Safa and al-Marwah, so people were hesitant to circumambulate them because of the idols. So Allah (Mighty and Majestic) revealed this verse: . So the negation of sin is a negation of what people imagine, namely that there is hardship in circumambulating them due to the presence of idols.
Now, on this basis, we should care about knowing the causes of revelation, and this exists, praise be to Allah, in the Qur'an. Some of the exegetes mention it when interpreting each verse, and some of the exegetes have written independent books on explaining the causes of revelation. Yes.
Now, among the benefits of this hadith is that the woman is to the man like the land of cultivation, based on His saying: .
And among its benefits is that the issue of intercourse is referred to the husband, not the wife, meaning that if he wants to have intercourse or not, the matter is up to him, just as the matter of cultivation is up to whom?
Up to the farmer, the cultivator. For this reason: . But if she invites him to the act and he refuses, this sin does not fall upon him.
Yes, he must have intercourse with her in a good manner, or once every four months according to the jurists. The jurists say: It is not obligatory for a man to have intercourse with his wife except after four months. So how many times is that in a year?
Three times a year. Three times, and she is a young woman who desires what men desire, and she invites him and adorns herself for him, doing everything. He says: Be patient, four months have not yet passed. Yes, until four months have passed, then he lies with her once. The second time is at the end of eight months, and the third time is at the end of the year. But this opinion is very weak, even though they cite the issue of ila' (oath to abstain) of four months, where the one who takes the oath is given a respite of four months. But the one who takes the oath has made a contract that has a ruling, whereas one who does not take the oath is not like that.
And the correct view is that the issue of intercourse is referred to custom, and it falls under the saying of Allah the Exalted: . But it is not that whenever she wants, the husband is obligated to do it; rather, if he wants to do it, she is obligated to.
So, it is taken from His saying: that the matter of intercourse is referred to whom?
To the husband.
Now, among the benefits of the hadith, and it is also among the benefits of the verse, is the vastness of the mercy of Allah (Mighty and Majestic) in that He gave the husband some freedom to approach his cultivation from where he wishes, because people differ in their taste and temperament. Perhaps some people choose a certain manner, and others choose another manner. So Allah made the matter easy and said: Approach your cultivation from where you wish, meaning from where you wish.
And among the benefits of the hadith and the verse, because the verse is presented in the hadith, is the indication of the prohibition of anal intercourse. The aspect is: , because the anus is not a place of cultivation; no matter what a person does, it is not possible for him to have a child if the approach is from other than the place. So, there is an indication of the prohibition of anal intercourse and the prevention of it, and it is so. And this has passed to us at the beginning of the chapter.
And among the benefits of the verse in the hadith is the refutation of an innovating sect. Who?
The Jabriyyah. The Jabriyyah, because the Jabriyyah deny that a person has a will. They say: A person does not will his action, nor is he able to do it; he does not will it and is not able to do it. And I think Fu'ad agrees with them!
The student: Because they deny the will, O Shaykh.

The Shaykh : And you agree with them?
The student: No, I do not agree with them.

The Shaykh : What?
The student: A person has a will.

The Shaykh : He has a will; if he wills, he attends the lesson, and if he wills, he is absent, is that not so?
The student: Yes.

The Shaykh : Now, I say: In this verse is a refutation of them, and in many verses. And it has passed to us in the study of creed the clarification of the many aspects of refutation of this innovating sect. And if someone were to take one of them and beat him severely and say to him: This is not by my will and not by my choice; this is a decreed matter. Every time he says: You have hurt me, he beats him a second time and says: This is a decreed matter. Would he agree to this or not?
He would not agree; rather, he would hit him with a bigger blow and say: This is a decreed matter. Yes, in any case, on this view, the state of affairs cannot be consistent in any situation, and the verses, hadiths, and reality all testify that this is a false statement.
Can it be taken from these hadiths that if a person recites a verse of the Qur'an for the purpose of citing evidence or derivation, he is not obligated to say: I seek refuge in Allah from the accursed Shaytan?
The student: Yes.

The Shaykh : Yes, it may be taken, but there are other proofs that indicate that if a person brings a verse as a citation or for derivation, he is not obligated to seek refuge.
And it is strange that some of the extremists in this issue say: Allah the Exalted said, I seek refuge in Allah from the accursed Shaytan: . It is said: How?
Allah did not say: I seek refuge in Allah from the merciful Shaytan. He said: . So if you want to seek refuge, seek refuge before you say: Allah the Exalted said. Seek refuge before, because if you say: Allah the Exalted said, and then you say: I seek refuge in Allah from the accursed Shaytan, the seeking of refuge becomes part of the speech of Allah, and that is not the case.
Now, then he said: "Agreed upon by al-Bukhari and Muslim, and the wording is from Muslim".