Hmm. Seriuos talk.

Myself and a sister were having a talk on this very issue at work last week.
Coincidentally, she too was talking 3 and her reasons were not so different from the ones mentioned above.
Whenever talks as this come up, what 1st comes to my mind is Allah's saying; that He has made provision for all that we'll need even before we were born. He has only made our parents to be in charge.

In my sincere opinion, a couple should just pray to Allah to give them the best of kids, those who'll contribute positively to the ummah. The health status of the woman shuld be a higher priority than finance. For example, a woman who delivers through CS already has a limited number she can have. At times, a couple may want to have a large family but Allah decides otherwise and they don't have more than 2 or 3.

And we should remember that there are many out there who cry to Allah everyday for children and are yet to have one. So if Allah blesses you with the these gifts, just accept them as they come, be thankful to Him and then always supplicate that He make their sustenance easy on you.


We see them as a burden when they'e little but as a blessing when they're grown and taking care of us. Or is that not the case?

ayinba1:

Mukina2,

Seriously, I have a brother. He's a cool muslim, believe me. Anyway, I haven't seen your pics but we are interested o. If u have someone already, please send me privy message, I will stop bugging you. But I cannot leave my sister to keep going like this before those yamayama non muslims try to cash in.

Ok, we want plenty children sha o.

LoL
I don laff skata for hia

Thank you sister Zayhal.
Mukina, I am so NOT kidding.

"Ojo nlo o!"

ayinba1:

Thank you sister Zayhal.
Mukina, I am so NOT kidding.

"Ojo nlo o!"

Mukina2 no fit understand "ojo nlo o" dem no dey speak dat one for Freetown or Kerr segnie o.

But why u won marry mukina2 to another man nah , dont you know she is married

I was never informed. When? To whom? On what occasion? I must have stayed away longer than I thought.

Answer o, lagosboy

ayinba1:

I was never informed. When? To whom? On what occasion? I must have stayed away longer than I thought.

Answer o, lagosboy

I beg let Mukina2 answer these questions. Better from the horse's mouth.

@Mukina2
You got a job offer without applying, Allah loves u oooo. lol.

She is married to Ar. . . . . FC you can confrim with her

On the topic at hand.    I don't think there is any where in the Quran that gives direction as to how many children we should have, but personally, I think 3 or 4 is more ideal in this world of today.  In the olden days, it doesn't take much to raise a kid.  
Starting from when a baby is born:-
Breastfeeding ,water and 'eko/ogi' has now been replaced by breastfeeding and baby formulas or formula alone which is very expensive.
Clothing a baby in those days was by using old papa/mama clothes and make little babies clothes from them or using some 'irepes'.
Diapering is the same thing - cutting off old clothes and using 'aha' (little bowls) put in between the thighs of mama and sit baby's behind in it.
Baby bottles were not even needed. Remeber how they did it !
Growing up, kids nowadays go to day cares, baby sitters, private schools - all these cost a lot.
Now they are teenagers, they need uniforms, shoes, computers, games, ipods, even cell phones!!!
Now if they were born and bred in Nigeria, they are trying to go abroad, parents are now looking for a way to get visas and then ticket money. If born and live abroad, they want their Michael Jordan's, Nike 's and all those $200 gym shoes.   Should I go on Kids are just too expensive.  Why not put what u can chew in your mouth so that swallowing will be more easier.  That's just how I see it.
It is true that God will not give us any problem that we cannot handle, but must we look for troubles?

My mother has 10 children, I am no. 2. I've been there, done that. It's tough!!!.

Family planning in a religious way, and no abortion, then leave the rest to God.

Lagosboy:

She is married to Ar. . . . . FC you can confrim with her

Lagosboy, I know u wud not lie on a serious issue like this. I guess we can help ayinba1 look for someone else for her brother, Abi ?

I beg i am kidding o before mukina2 comes to break my head.

I meant she is married to Arsenal FC , i am just using the words she used sometime ago to describe herself.

You self!!!!. I for don dey say wallahi tallahi Lagosboy dey serious o. Now u wan mess up Mukina's chance. I'm gonna help her break your head.lol

Where you dey sef mukina2

FayeZik
nor mind lag boy oh

Ayinba
err i am married to AFC does that count?

Salam,

Mukinatu and Jarus. . .what a match!

How do you see bros and sis in the house?

muhsin:

Salam,

Mukinatu and Jarus. . .what a match!

How do you see bros and sis in the house?

It would have been good but mummy Jarus won't allow it. Remember they're weary of Lagos sisters, not to now talk about going outside the country.

But what is wrong with lagos sisters, I am a lagos boy as well anyway

zayhal:

It would have been good but mummy Jarus won't allow it. Remember they're weary of Lagos sisters, not to now talk about going outside the country.

I see.

Lagosboy:

But what is wrong with lagos sisters, I am a lagos boy as well anyway

Good question, for I kinda feel there might be something else attributed/attached to the girls' conterparts, i.e. boys.

muhsin:

Salam,

Mukinatu and Jarus. . .what a match!

How do you see bros and sis in the house?

Zayhal don answer you.

@mukina

In this case, three is so NOT a crowd!

Lagosboy:

Jazakallah for your question.

You have partially answered the question, the only issue with this is water touching the skin is obligatory for the wudhu to be valid. However according to scholars applying the nail polish after wudhu and praying with it is permissible but one has to note you will need to remove it if your wudhu breaks and you need to renew it.

If you are off salah then there is no harm in using it as you will not need to take wudhu anyway,

Regarding delil for the use of nail polish , the burden of proof is on the one who says it is not allowed and not the one permiting it. The reason being that in islam apart from issues/rituals relating to direct ibadah everything is deemed permissible until proven to be forbidden.

And God knows best

Thanks

ayinba1:

@mukina

In this case, three is so NOT a crowd!

lol ayinba

FayeZik:

On the topic at hand. I don't think there is any where in the Quran that gives direction as to how many children we should have, but personally, I think 3 or 4 is more ideal in this world of today. In the olden days, it doesn't take much to raise a kid.
Starting from when a baby is born:-
Breastfeeding ,water and 'eko/ogi' has now been replaced by breastfeeding and baby formulas or formula alone which is very expensive.
Clothing a baby in those days was by using old papa/mama clothes and make little babies clothes from them or using some 'irepes'.
Diapering is the same thing - cutting off old clothes and using 'aha' (little bowls) put in between the thighs of mama and sit baby's behind in it.
Baby bottles were not even needed. Remeber how they did it !
Growing up, kids nowadays go to day cares, baby sitters, private schools - all these cost a lot.
Now they are teenagers, they need uniforms, shoes, computers, games, ipods, even cell phones!!!
Now if they were born and bred in Nigeria, they are trying to go abroad, parents are now looking for a way to get visas and then ticket money. If born and live abroad, they want their Michael Jordan's, Nike 's and all those $200 gym shoes. Should I go on Kids are just too expensive. Why not put what u can chew in your mouth so that swallowing will be more easier. That's just how I see it.
It is true that God will not give us any problem that we cannot handle, but must we look for troubles?

My mother has 10 children, I am no. 2. I've been there, done that. It's tough!!!.

Family planning in a religious way, and no abortion, then leave the rest to God.

I think it is wrong for anyone to refer to having many children as "looking for troubles" The Messenger of Allaah(SAW) is wiser than any of us and his advice was relevant during his life time, it's relevant today and will never lose its relevance till the end of time. If one goes into sayings of Prophet Muhammad(SAW), it'll be seen that he actually promised that marriage and having children warranted God's provisions and bounty, and he encouraged people to get married and to have children and raise them well. He also advised us to have many children.
Abu Dawood narrated that Ma’qil ibn Yasaar said: A man came to the Prophet (SAW) and said, “I have found a woman who is of good lineage and is beautiful, but she does not children. Should I marry her?” He said, “No.” Then he came again with the same question and he told him not to marry her. Then he came a third time with the same question and he said: “Marry those who are loving and fertile, for I will be proud of your great numbers before the other nations.” Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 1784. In his explanation, Shaikh Salih ai-Munajid said,"This hadeeth indicates that it is encouraged to marry women who are fertile, so that the numbers of the ummah will increase, and so the Prophet (peace and blessings of Allaah be upon him) will feel proud of his ummah before all other nations. This shows that it is encouraged to have a lot of children."
As for it being tough for some ppl, we should view poverty in densely populated nations as a problem of mismanagement of resources and disturbing the natural balance, rather than a result of the number of children born into each family.
Allaah knows best.







Consequently, we should view poverty in densely populated nations as a problem of mismanagement of resources and disturbing the natural balance, rather than a result of the number of children born into each family.

iwaboy:

I think it is wrong for anyone to refer to having many children as "looking for troubles" The Messenger of Allaah(SAW) is wiser than any of us and his advice was relevant during his life time, it's relevant today and will never lose its relevance till the end of time. If one goes into sayings of Prophet Muhammad(SAW), it'll be seen that he actually promised that marriage and having children warranted God's provisions and bounty, and he encouraged people to get married and to have children and raise them well. He also advised us to have many children.
Abu Dawood narrated that Ma’qil ibn Yasaar said: A man came to the Prophet (SAW) and said, “I have found a woman who is of good lineage and is beautiful, but she does not children. Should I marry her?” He said, “No.” Then he came again with the same question and he told him not to marry her. Then he came a third time with the same question and he said: “Marry those who are loving and fertile, for I will be proud of your great numbers before the other nations.” Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 1784. In his explanation, Shaikh Salih ai-Munajid said,"This hadeeth indicates that it is encouraged to marry women who are fertile, so that the numbers of the ummah will increase, and so the Prophet (peace and blessings of Allaah be upon him) will feel proud of his ummah before all other nations. This shows that it is encouraged to have a lot of children."
As for it being tough for some ppl, we should view poverty in densely populated nations as a problem of mismanagement of resources and disturbing the natural balance, rather than a result of the number of children born into each family.
Allaah knows best.







Consequently, we should view poverty in densely populated nations as a problem of mismanagement of resources and disturbing the natural balance, rather than a result of the number of children born into each family.

Very sensible talk. Jazakallah khayran

iwaboy:

I think it is wrong for anyone to refer to having many children as "looking for troubles" The Messenger of Allaah(SAW) is wiser than any of us and his advice was relevant during his life time, it's relevant today and will never lose its relevance till the end of time. If one goes into sayings of Prophet Muhammad(SAW), it'll be seen that he actually promised that marriage and having children warranted God's provisions and bounty, and he encouraged people to get married and to have children and raise them well. He also advised us to have many children.
Abu Dawood narrated that Ma’qil ibn Yasaar said: A man came to the Prophet (SAW) and said, “I have found a woman who is of good lineage and is beautiful, but she does not children. Should I marry her?” He said, “No.” Then he came again with the same question and he told him not to marry her. Then he came a third time with the same question and he said: “Marry those who are loving and fertile, for I will be proud of your great numbers before the other nations.” Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 1784. In his explanation, Shaikh Salih ai-Munajid said,"This hadeeth indicates that it is encouraged to marry women who are fertile, so that the numbers of the ummah will increase, and so the Prophet (peace and blessings of Allaah be upon him) will feel proud of his ummah before all other nations. This shows that it is encouraged to have a lot of children."
As for it being tough for some ppl, we should view poverty in densely populated nations as a problem of mismanagement of resources and disturbing the natural balance, rather than a result of the number of children born into each family.
Allaah knows best.
Consequently, we should view poverty in densely populated nations as a problem of mismanagement of resources and disturbing the natural balance, rather than a result of the number of children born into each family.

Jazakallah bro for the post and it is indeed insightful. However, with full and utmost respect to sheikh Munajid I  humbly disagree with the intepretation that we should marry women who are fertile. How does anyone know she is fertile , assuming she is never married. The woman in question was most probably divorced and might have had other issues, i will inshallah try to get a detailed sharh on the hadith if it is indeed authentic as Sehikh Al albani (Rahimullah) also made some mistakes in his classificaations which is only human. I really think there is more explanation to this incidient and it is not the simple interpretaion that was given. We do not interprete hadith without understanding the full context. Understanding the Usul ul fiqh of al the schools is important in this respect.

It is only Allah that knows the fertility of a woman, Aisha RA never had a child for the Prophet PBUH, Umm salamah was already matured when the prophet married her and she did not have a child for the Prophet PBUH. Several of the sahabiat never had children, and indeed a man is allowed to marry up to four women, if one is not fertile then others can be fertile. To discriminate against women on the basis of fertility is not islamic teaching as far as i humbly know.

I will inshallah research on this hadith and check all the available sharh on it. 

There is no clear obligatory ruling of islam on this issue but we are only encouraged to have more children to grow the ummah and make us stronger. Remember the families fearing lots of children due to society dont have a blame but the blame is on the lack of shariah at the governmental level which in turn will implement a zakah system to eradicate poverty. However at the same time we should always rely on Allah in all our affairs but use wisdom as well in making our worldy decisions.

And God knows best.

May Allaah guide us all.
Let me start by saying the hadith in question can be found as narrated by al-Nasaa’i (3227) and Abu Dawood (2050). I feel it’s also pertinent I let it be known that it’s not only al-Albaani that authenticated the hadith. It was also authenticated by Ibn Hibbaan (9/363). So saying one disagrees with al-Munajid’s ‘ interpretation’ that we should (or are encouraged to) marry women who are fertile is tantamount to disagreeing with the Prophet(SAW) who made the statement- “Marry those who are loving and fertile,…”. The hadith in question was narrated by Ma’qil Ibn Yassar. This hadith is not strange for it was also narrated that Anas ibn Maalik (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to say: “Marry the one who is loving (wudood) and fertile (wulood), for I will feel proud of your large numbers before the other Prophets on the Day of Resurrection.” Narrated by Ahmad (12202). Classed as saheeh by Ibn Hibbaan (3/338) and by al-Haythami in Majma’ al-Zawaa’id (4/474).
I think your perception that the Prophet’s advice is discriminatory is very wrong. Concerning the second hadith Sham al-Deen Abaadi (may Allaah have mercy on him) said in ‘Awn al-Ma’bood (6/33-34); “Wudood (loving) means she loves her husband. Wulood (fertile) means the one who bears many children. These two conditions are mentioned together because if a fertile woman is not loving, her husband will feel no desire for her, and if a loving woman is not fertile, the desired aim will not be achieved, which is to increase the numbers of the ummah by producing many children. These two characteristics may be known in the case of virgins from the behaviour of their relatives, because in most cases relatives are similar in behaviour and characteristics.”
If you look at the text of the 1st hadith, the man was prohibited but, mark you, this prohibition does not mean that it is haraam, rather it is makrooh. The scholars stated that choosing a fertile woman is mustahabb, not obligatory. Ibn Qudaamah said in al-Mughni: “It is mustahabb that she be from a family whose women are known to bear many children.”
Al-Manaawi said in Fayd al-Qadeer (6. hadeeth 9775): “Marrying a woman who is not fertile is makrooh.” But, just as it is permissible for a woman to marry an infertile man, it is also permissible for a man to marry an infertile woman. Rather than a discriminatory stance, I see it as an advice that emphasizes one of the fundamental significances of marriage.
Al-Haafiz said in al-Fath: “As for one who cannot have children or who has no desire for women or for intimacy, this (marriage) is permissible in his case, if the woman is aware of that and agrees to it.”
I will be expecting the outcome of your research on the hadith, bro Lagosboy, so that we can all learn.
Allaah knows best.

Jazakallah again for your post. I never disputed the authenticity of the ahadeeth i only questioned if it was and I can say i am satisified with its authenticity alihamdulilah. Now to the other issue Audhubillah i never also said the prophet PBUH was discriminatory or his statement was. How can i say that and saying that will indeed be kufr on my part, Audhubillah. I only questioned the interpretation based on the hidden knowledge of fertility belonging to Allah.
Your statement below

These two characteristics may be known in the case of virgins from the behaviour of their relatives, because in most cases relatives are similar in behaviour and characteristics.”

I beg to disagree with this as this cannot be proven in many cases, we have seen women not having babies and from a family with loads of children and vice versa. It will only be a speculation as a virgin lady cannot show these traits with out physical experiment.

I do accept that it is encouraged to marry fertile women. The ruling that it is makru to marry a barren woman has only being made (to the best of my knowledge) by Hambali scholars like Ibn Qudamo RH (great hambali scholar) while other scholars  from the other schools have fell short from calling it Makru as the prophet PBUH married women who did not have children.
We both agree that the act is mustahab/mandub and not wajib.

Having said this the practicality of determining a virgin lady's fertility is beyond human reason and the woman in the hadith was most definately not a virgin but divorced or widowed. The prophet never gave us a criteria of determining ferility and some few scholars only gave their opinion (with regards to relatives and the like - correct me if i am wrong though). Modern science proves this cannot be applicable in all cases or maybe most cases( Doctors and nurses pls confirm).

As regards women having many children, I stumbled on a hadith in Ibn Majah that gives 4 reason where a couple can decide to reduce the no of children
1. If the woman fears getting pregnant often will reduce her beauty and attractiveness to her husband
2. The health of the woman
3. Frequency of the child birth might affect the children themselves as pregnant woman might find it difficult to nurse babies.
4. Health of the father- which might reduce his ability to raise the children or look after them in a proper manner.

These four reasons can be put into consideration and anything outside this 4 is not considered strictly valid.

The fear of poverty should never be a detterent as it tantamount to kufr as it is Allah that provides for you yourself and it is him that will provide for the kids. There are many verses in the qur'an to support this and fear of poverty could translate to disbelieving inthe various verses stating this.

And God knows best.

Salamunllah alaekun Brother Iwa
Thanks for your post. ki olorun se alekun imo gbogbo wa (Amin)
pls help me to understand this better. I know for sure that it is God who blesseth some womb with children and maketh barren some other womb, without these women doing or undoing, (bi o se wun oun olorun ni o ma nse ola). Now, are u saying that the barren women should not know the joy of getting married. Is it a sin not to have children? I don't get it.
I have also heard that somewhere in the Quran, it mentions that 'all material things of the world, including children are wahala and idamu' (sorry, i can't quote where exactly, but i've heard that several times). I am not throwing out any part of your posts, i just want more clarification and enlightenment. Maa salam.

Also, Sheilkh Munajjid is most definately of Hambalis school background and he was a student of Ibn Baz Rahimullah. Al Mughni is the Hamabli manual and encyclopedia of fiqh wa usul ul fiqh. My saying this is just to give a broader view of the understanding as many people just get answers from internet sites understanding it to be the only valid opinion. I have read the sheikhs whole statement on this issue on his website islamicqa but as a student of knowledge i know there is another side to the statement of marrying a barren woman being Makruh, with all due respect to Sheilh Munajid but the prophet PBUH will never do a makruh act and he married women who were childless. Again I state that Umm Salamah was matured and could proabably not concieve again (except by Allahs leave) when the Prophet PBUH married her.

When we have one hadeeth, we have to bring all other available ahadeeth and verses of the qur'an together to make a ruling not literally interpreting a hadith on its own. I am in no way or form close an inch in knowledge to the respected Shaikh Munajjid, but i feel the opinion of other non Hambali scholars on this issue is more valid. Marrying a childess woman is not Makru. Marrying a virgin woman can never be said to be makru if her family had fertility problems. Children is soleley from Allah and I will like to make a categorical statement here although some might find it strannge "No woman is created Barren in Islam" Every woman can have a baby as long as Allah wills it and Zakariyyahs wife plus Sarah are examples to testify this. Medically concieving at that age is medically impossible but Allah made it possible. No matter what medicine says about a woman been unable to concieve, Allah can always make it possible as he did not create any woman barren. Your level of spirituality and knowing how to call on Allah can make a childless woman have children

“To Allah belongs the dominion of the heavens and the earth. He creates what He wills. He bestows female (children) to whomsoever He wills and bestows male (children) to whomsoever He wills, or He bestows both males and females, and He leaves barren whomsoever He wills. He is full of Knowledge and Power.” (Surah al-Shura, V. 49-50)

Now the arabic of this verse 49 " Lilahi mulku samawat wal ard yakhluqu ma yashau . . . ." - To Allah belong the heavens and the earth and he creates what he wills.

50 is "Aw yuzawijuhum dhukra ana wa innatha wa yajal mon yashau aqiymon innahu alimun qodirun" - He bestowes male or female offspring and he renders barren who he wills.

Now in arabic Khalq (creation) and Yajal (changing of form/state) means different things. The making of a statue will not be said to be khalq but the word yajal will be used because the statues was from sand/stone which is the creation of Allah and humans only changed the form. Sometimes Allah also changes the form of his creatures like when Allah said in surah baqara vs 22 " Alledhi ja'ala lakum al ard firasha . . ."
" me have made the earth as a resting place (by spreading it and making it balance for man to walk on)." Note Allah did not use khalq , he did not say we created the earth for you as a resting place because the earth had been created before Adam for purposes only known to Allah but Allah said we made (ja'ala) m meaning we changed it is form for you.

Now to the issue at hand the creation of Adam is khalq and every woman was created with the ability to concieve and no woman was created barren. Allah only changes the form of whoever woman he pleases not to have children and he can reverse it back if he wills through dua and sorts. That is why Allah did not say in 42 verse 50 " Wa yakhlaqu mon yashau aqiymon" rather he said yajal.

I do not like going very deep into issues like this so as not to confuse people but on this occassion I just had to, so as as to butress the point.

Marrying a barren woman cannot be said to be Makru (frowned upon) as the Prophet PBUH never said so expressly, and he married women who were childless. Also no woman was created barren so why should anyone descriminate on women on that basis. It is encouraged to marry fertile women I accept, However fartility cannot be proven until after marriage so the application of this rule is theoretical for virgin women.The hadeeth quoted was a specific case and dangerous to generalise hence I disagree with the term of makru for marriage to barren women, It can only be said to be mubah.

And God knows best.

Verily, God knows best.

Thanks for shedding more lights on this. I'm learning a lot.

@Bros Iwa and Lagosboy
Jazakunllah

Jazakallah sister Fayzik may Allah increase us all in understanding and spark the zeal to acquire knowledge in all our hearts as knowledge is indeed light.

Sorry i just remembered bros iwa and me used some technical terms that everyone might not understand. There are five categories (with the exception of hanafis) of ruling in the shariah of islam

Wajib(Compulsory) - Reward if you do, iif you dont you commit sin
Haraam (Prohibited) - Reward if you leave, if you do you commit a sin
Mandub/mustahab/Sunnah (Recomended)- if you dont do it no sin, if you do you get reward
Makru (frowned upon) - If you do it no sin but if you leave the act then you get a reward.
Mubah (neutral)- no reward, no sin.

The Hanafi madhab have a slighlty different classification as they have 7 (which includes Fard and Sunnah as sperated categories). It doesnt matter at all as it is only a slight difference.

Ya Ustass!

Thank u, once again. You read my mind.

FayeZik:

Salamunllah alaekun Brother Iwa
Thanks for your post. ki olorun se alekun imo gbogbo wa (Amin)
pls help me to understand this better. I know for sure that it is God who blesseth some womb with children and maketh barren some other womb, without these women doing or undoing, (bi o se wun oun olorun ni o ma nse ola). Now, are u saying that the barren women should not know the joy of getting married. Is it a sin not to have children? I don't get it.
I have also heard that somewhere in the Quran, it mentions that 'all material things of the world, including children are wahala and idamu' (sorry, i can't quote where exactly, but i've heard that several times). I am not throwing out any part of your posts, i just want more clarification and enlightenment. Maa salam.

Wa 'alaekum salam, my dear sister,
I really appreciate your post and concern. I'm not saying barren women should not know the joy of getting married. I only made it clear from schorlars' explanation of Prophetic tradition that it is discouraged and not haram to marry infertile women. Remember I also quoted a schorlar who said marrying an infertile man or woman is permissible in Islam. To some it up, it is preferable for us to look at where fertility seems to lie rather than elsewhere. I say seems to lie because we will only be relying on what was known about the person in the past which may not be completely correct.

Lagosboy:

Also, Sheilkh Munajjid is most definately of Hambalis school background and he was a student of Ibn Baz Rahimullah. Al Mughni is the Hamabli manual and encyclopedia of fiqh wa usul ul fiqh. My saying this is just to give a broader view of the understanding as many people just get answers from internet sites understanding it to be the only valid opinion. I have read the sheikhs whole statement on this issue on his website islamicqa but as a student of knowledge i know there is another side to the statement of marrying a barren woman being Makruh, with all due respect to Sheilh Munajid but the prophet PBUH will never do a makruh act and he married women who were childless. Again I state that Umm Salamah was matured and could proabably not concieve again (except by Allahs leave) when the Prophet PBUH married her.

When we have one hadeeth, we have to bring all other available ahadeeth and verses of the qur'an together to make a ruling not literally interpreting a hadith on its own. I am in no way or form close an inch in knowledge to the respected Shaikh Munajjid, but i feel the opinion of other non Hambali scholars on this issue is more valid. Marrying a childess woman is not Makru. Marrying a virgin woman can never be said to be makru if her family had fertility problems. Children is soleley from Allah and I will like to make a categorical statement here although some might find it strannge "No woman is created Barren in Islam" Every woman can have a baby as long as Allah wills it and Zakariyyahs wife plus Sarah are examples to testify this. Medically concieving at that age is medically impossible but Allah made it possible. No matter what medicine says about a woman been unable to concieve, Allah can always make it possible as he did not create any woman barren. Your level of spirituality and knowing how to call on Allah can make a childless woman have children

“To Allah belongs the dominion of the heavens and the earth. He creates what He wills. He bestows female (children) to whomsoever He wills and bestows male (children) to whomsoever He wills, or He bestows both males and females, and He leaves barren whomsoever He wills. He is full of Knowledge and Power.” (Surah al-Shura, V. 49-50)

Now the arabic of this verse 49 " Lilahi mulku samawat wal ard yakhluqu ma yashau . . . ." - To Allah belong the heavens and the earth and he creates what he wills.

50 is "Aw yuzawijuhum dhukra ana wa innatha wa yajal mon yashau aqiymon innahu alimun qodirun" - He bestowes male or female offspring and he renders barren who he wills.

Now in arabic Khalq (creation) and Yajal (changing of form/state) means different things. The making of a statue will not be said to be khalq but the word yajal will be used because the statues was from sand/stone which is the creation of Allah and humans only changed the form. Sometimes Allah also changes the form of his creatures like when Allah said in surah baqara vs 22 " Alledhi ja'ala lakum al ard firasha . . ."
" me have made the earth as a resting place (by spreading it and making it balance for man to walk on)." Note Allah did not use khalq , he did not say we created the earth for you as a resting place because the earth had been created before Adam for purposes only known to Allah but Allah said we made (ja'ala) m meaning we changed it is form for you.

Now to the issue at hand the creation of Adam is khalq and every woman was created with the ability to concieve and no woman was created barren. Allah only changes the form of whoever woman he pleases not to have children and he can reverse it back if he wills through dua and sorts. That is why Allah did not say in 42 verse 50 " Wa yakhlaqu mon yashau aqiymon" rather he said yajal.

I do not like going very deep into issues like this so as not to confuse people but on this occassion I just had to, so as as to butress the point.

Marrying a barren woman cannot be said to be Makru (frowned upon) as the Prophet PBUH never said so expressly, and he married women who were childless. Also no woman was created barren so why should anyone descriminate on women on that basis. It is encouraged to marry fertile women I accept, However fartility cannot be proven until after marriage so the application of this rule is theoretical for virgin women.The hadeeth quoted was a specific case and dangerous to generalise hence I disagree with the term of makru for marriage to barren women, It can only be said to be mubah.

And God knows best.

May Allaah reward you abundantly for your effort.
I want us to remember that the Prophet (SAW) was allowed by Allaah to do certain things which are, by sharia (Islamic jurispundence), either makru or even haram for the rest of us. His marrying more than four wives which is haram for the rest of us is just one of such permissions his Lord granted him.
As to people using the internet taking what's there as the only valid opinion is unfortunate. I think such people should try to read wide so that we can all learn. Concerning other views as to the sharia stand on marrying infertile women, I expected you to quote these non-Hambali Schorlars so that we can all learn from them. Most of the issues that seem new today are not reaaly new, I mean schorlars have made extensive pronouncements on them. If you look at Adabus-Sifaf, al-Albaani too dwelt on it. For this reason, I usually feel more comfortable looking deep at schorlars opinion before forming mine cos I'm not a mufti but a poor student of knowledge.
Please, concerning the commentary you gave on Surah al-Shura, V. 49-50, I'll be grateful if you can send me the name of the tafseer or mufaseer that presented the explanation in that manner.
To really be able to say if the Prophet (SAW) meant marrying an infertile person was makroo or not, we may need to look at the hadith of Ma’qil ibn Yasaar (quoted in earlier post) and its sharih from schorlars of hadith who I think are more qualified than us. To say whether a hadith is 'am(general) or khas(specific) needs some proper understanding of the science of hadith.
Some statements may sound to us as being discriminatory but, in the light of adequate and well informed commentory from our eminent schorlars, the actual intent of it will be clearer. For example, what will one say of a hadith in Sahih Muslim in which Abu Hurayrah said: "I was with the Prophet (SAW) when a man came and told him that he had married a woman of the Ansaar. The Messenger of Allaah (SAW) said to him, 'Have you seen her?' He said, 'No.' He(SAW) said, 'Go and look at her, for there is something in the eyes of the Ansaar." Can one say that's a discrimination against th Ansaari women? Of course not. How do we know with certainty? Through the explanation of our eminent shorlars of hadith.

May Allaah continue to enrich us with knowlegde and strenghten our imaan.