Bulugh al-Maram

Takhrij:
«أخرجه أحمد:3 /158، 245، وابن حبان (موارد الظمآن)، حديث:1228، وللحديث شواهد ، وحديث معقل بن يسارأخرجه أبوداود، النكاح، حديث:2050، والنسائي، النكاح، حديث:3229، وابن حبان (الموارد)، حديث:1229.»©Explanation:
➊ Many evidences from the Qur’an and Hadith guide towards encouraging and urging marriage.
Taking these evidences into account, some scholars have declared marriage to be obligatory (fard), while others among the people of knowledge have considered it recommended (mustahabb).
➋ What is clearly understood from the Qur’an and Hadith is that to declare marriage as absolutely obligatory or recommended is questionable.
The reality is that there is some detail in this matter.
It is as follows: (a) Those who are physically healthy, fear falling into immorality, are able to bear the necessary expenses of marriage, and afterwards can fulfill the rights of their family and bear their legitimate and necessary expenses—then, according to the Shari‘ah, marriage is obligatory (fard) upon such people.
(b) Those who lack the above-mentioned qualities, especially when they cannot fulfill the rights of marriage, for them marriage is prohibited (haram).
(c) And for those who are in between, marriage is recommended (mustahabb).
And Allah knows best.
➌ It is also understood from this hadith that the purpose of marriage and wedlock is not merely sexual gratification and carnal pleasure, but the real objective is the establishment and completion of that great mission which is a source of pride for the Messenger of Allah (sallallahu alayhi wa sallam) over the rest of the Prophets (alayhim as-salam)—that is, the real purpose of marriage is not “two children are enough,” but rather, abundance of offspring is the objective.
➍ The greater the number of pure and righteous progeny, the more the propagation of Islamic values and traditions will occur.
And this is a major purpose of marriage.
➎ This hadith also guides that one should not marry a barren woman, i.e., a woman deprived of the ability to bear children, but rather, on the contrary, a woman who bears many children should be brought into the bond of marriage, because the real purpose of marriage is to have offspring, and it should be so; therefore, marrying a woman who lacks this quality is pointless. However, this does not mean that marrying a barren woman is absolutely prohibited, because sometimes marriage is contracted not only for procreation but also for other purposes; thus, in such a case, marriage is not only permissible but also desirable.
➏ In the benefits of the hadith (2050) of Sunan Abu Dawud (Urdu, Darussalam edition), it is mentioned: “As for a widow, it is known that she is barren, but in the case of a virgin, the absence of menstruation is a possible cause, not certain (therefore, it is better to avoid marrying a woman with such characteristics).”
And Allah knows best.
➐ In the benefits of the aforementioned hadith of Sunan Abu Dawud, regarding the phrase of the noble hadith “very loving and very fertile,” it is mentioned that these qualities can be known from family custom; generally, these attributes are naturally found in virgin girls.
➑ Marrying virgin girls brings not only the above-mentioned benefits but also many other benefits, towards which the Messenger of Allah (sallallahu alayhi wa sallam) has guided in these words: He said: «عَلَیْکُمْ بِالْأَبْکَارِ فَإِنَّھُنَّ أَعْذَبُ أَفْوَاھًا‘ وَأَنْتَقُ أَرْحَامًا‘ وَ أَرْضٰی بِالْیَسِیرِ» (Sunan Ibn Majah, Kitab al-Nikah, Chapter: Marrying Virgins, Hadith: 1860, and al-Sahihah, no. 623) “Marry virgins, for they are sweet-tongued, very fertile, and easily pleased with little.”
In Sunan Ibn Majah (translated, Darussalam edition), it is mentioned in the benefits of this hadith that “sweet-tongued” means they have more modesty, thus they try harder to please their husband and avoid speaking in a harsh tone.
Some scholars have explained that it means their saliva is sweeter.
A woman who has already lived with a husband and has children, it is expected that she will have fewer children with a new husband, whereas after marrying a virgin girl, all the children will be from the same husband.
“She is easily pleased with little”—regarding this, it is mentioned in the benefits under the aforementioned hadith of Sunan Ibn Majah that contentment is a good quality.
A woman who possesses this quality will prove to be a good wife.
Therefore, one should also marry widows and divorcees, but if the proposals of a widow, a divorcee, and a virgin (all three) are available, then preference should be given to the virgin, especially when the man is young.
(In this way, there is greater hope for mental harmony between them.)
➒ Although the Messenger of Allah (sallallahu alayhi wa sallam) himself mostly married previously married women (widows and divorcees), except for Sayyidah A’ishah Siddiqah (radi Allahu anha), nevertheless, his recommendatory statements encourage marrying virgin girls.
Regarding this, see the narration in the Sahihayn from Jabir ibn Abdullah (radi Allahu anhuma), in which it is recorded that the Messenger of Allah (sallallahu alayhi wa sallam) said to him: «فَھَلاَّ جَارِیَۃً تُلَاعِبُھَا وَ تُلاَعِبُکَ» “Why did you not marry a virgin girl, so that she could play with you and you could play with her?” (Sahih al-Bukhari, Kitab al-Nikah, Hadith: 5079; Sahih Muslim, Kitab al-Rada‘, Hadith: 715 after Hadith: 1466)
From this hadith, it is clearly understood that, according to the Prophet (sallallahu alayhi wa sallam), the preferred option is to give precedence to marrying virgin girls.
And Allah knows best.

Benefits and Issues:
➊
If it is known about a woman that she is deprived of the ability to give birth, then one should not marry her.
Because the primary objective of marriage is the attainment of children.
And it should be so.
So what is the benefit of marrying a woman who is deprived of this very quality? However, this does not mean that marrying a barren woman is absolutely prohibited.
Rather, sometimes there are other objectives of marriage as well.
In such cases, marrying them will be permissible.
In fact, at times it may even be preferable.

➋
As for a widow, it becomes known
that she is infertile.
But in the case of a virgin, the absence of menstruation can be a possible cause,
not a definite one.

➌
A woman who is very loving and bears many children—these qualities can be known from family custom.
Generally, these characteristics are naturally found in virgin girls.

(1) "But she is barren." Some matters become well-known, and there is no need for investigation. Or it is possible that she was previously married and did not have any children.

(2) "He forbade it," because the purpose of marriage is not merely the fulfillment of desire, but also procreation. However, marriage is permissible for the sake of mutual support, but this generally occurs at an older age. A young man should marry a healthy woman.

(3) "One who bears many children," meaning a virgin girl, because compared to a widow, she bears more children. Or this can be known from her family and her close female relatives.

(4) "I will boast," meaning over the other Prophets (alayhimussalam) and nations, as is explicitly mentioned in other ahadith. (Irwa’ al-Ghalil, Hadith: 1784)