24:32 An-Noor (The Light)

يأمر تعالى الأولياء والأسياد، بإنكاح من تحت ولايتهم من الأيامى وهم: من لا أزواج لهم، من رجال، ونساء ثيب، وأبكار، فيجب على القريب وولي اليتيم، أن يزوج من يحتاج للزواج، ممن تجب نفقته عليه، وإذا كانوا مأمورين بإنكاح من تحت أيديهم، كان أمرهم بالنكاح بأنفسهم من باب أولى. { وَالصَّالِحِينَ مِنْ عِبَادِكُمْ وَإِمَائِكُمْ } يحتمل أن المراد بالصالحين، صلاح الدين، وأن الصالح من العبيد والإماء -وهو الذي لا يكون فاجرا زانيا- مأمور سيده بإنكاحه، جزاء له على صلاحه، وترغيبا له فيه، ولأن الفاسد بالزنا، منهي عن تزوجه، فيكون مؤيدا للمذكور في أول السورة، أن نكاح الزاني والزانية محرم حتى يتوب، ويكون التخصيص بالصلاح في العبيد والإماء دون الأحرار، لكثرة وجود ذلك في العبيد عادة، ويحتمل أن المراد بالصالحين الصالحون للتزوج المحتاجون إليه من العبيد والإماء، يؤيد هذا المعنى، أن السيد غير مأمور بتزويج مملوكه، قبل حاجته إلى الزواج. ولا يبعد إرادة المعنيين كليهما، والله أعلم. وقوله: { إِنْ يَكُونُوا فُقَرَاءَ } أي: الأزواج والمتزوجين { يُغْنِهِمُ اللَّهُ مِنْ فَضْلِهِ } فلا يمنعكم ما تتوهمون، من أنه إذا تزوج، افتقر بسبب كثرة العائلة ونحوه، وفيه حث على التزوج، ووعد للمتزوج بالغنى بعد الفقر. { وَاللَّهُ وَاسِعٌ } كثير الخير عظيم الفضل { عَلِيمٌ } بمن يستحق فضله الديني والدنيوي أو أحدهما، ممن لا يستحق، فيعطي كلا ما علمه واقتضاه حكمه.

اشتملت هذه الآيات الكريمات المبينة على جمل من الأحكام المحكمة والأوامر المبرمة فقوله تعالى "وأنكحوا الأيامي منكم" إلى آخره هذا أمر بالتزويج. وقد ذهب طائفة من العلماء إلى وجوبه على كل من قدر عليه واحتجوا بظاهر قوله "عليه السلام "يا معشر الشباب من استطاع منكم الباءة فليتزوج فإنه أغض للبصر وأحصن للفرج ومن لم يستطع فعليه بالصوم فإنه له وجاء" أخرجاه في الصحيحين من حديث ابن مسعود وقد جاء في السنن من غير وجه أن رسول الله صلى الله عليه وسلم قال: "تزوجوا الولود تناسلوا فإني مباه بكم الأمم يوم القيامة" وفي رواية "حتى بالسقط" الأيامي جمع أيم ويقال ذلك للمرأة التي لا زوج لها وللرجل الذي لا زوجة له وسواء كان قد تزوج ثم فارق أو لم يتزوج واحد منهما حكاه الجوهري عن أهل اللغة يقال رجل أيم وامرأة أيم. وقوله تعالى "إن يكونوا فقراء يغنهم الله من فضله" الآية قال علي بن أبي طلحة عن ابن عباس رغبهم الله في التزويج وأمر به الأحرار والعبيد ووعدهم عليه الغنى فقال: "إن يكونوا فقراء يغنهم الله من فضله" وقال ابن أبي حاتم حدثنا أبي حدثنا محمود بن خالد الأزرق حدثنا عمر بن عبد الواحد عن سعيد - يعني ابن عبد العزيز- قال بلغني أن أبا بكر الصديق رضي الله عنه قال: أطيعوا الله فيما أمركم به من النكاح ينجز لكم ما وعدكم من الغنى قال تعالى: "إن يكونوا فقراء يغنهم الله من فضله" وعن ابن مسعود التمسوا الغنى في النكاح. يقول الله تعالى "إن يكونوا فقراء يغنهم الله من فضله" رواه ابن جرير وذكر البغوي عن عمر نحوه. وعن الليث عن محمد بن عجلان عن سعيد المقبري عن أبى هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم "ثلاثة حق على الله عونهم الناكح يريد العفاف والمكاتب يريد الأداء والغازي في سبيل الله" رواه الإمام أحمد والترمذي والنسائي وابن ماجه وقد زوج النبي صلى الله عليه وسلم ذلك الرجل الذي لم يجد عليه إلا إزاره ولم يقدر على خاتم من حديد ومع هذا فزوجه بتلك المرأة وجعل صداقها عليه أن يعلمها ما معه من القرآن. والمعهود من كرم الله تعالى ولطفه أن يرزقه ما فيه كفاية لها وله وأما ما يورده كثير من الناس على أنه حديث "تزوجوا فقراء يغنكم الله" فلا أصل له ولم أره بإسناد قوي ولا ضعيف إلى الآن وفي القرآن غنية عنه وكذا هذه الأحاديث التي أوردناها ولله الحمد والمنة.

The Command to marry

These clear Ayat include a group of unambiguous rulings and firm commands.

وَأَنْكِحُواْ الأَيَـمَى مِنْكُمْ

(And marry those among you who are single (Al-Ayama)....) This is a command to marry. The Prophet said:

«يَا مَعْشَرَ الشَّبَابِ، مَنِ اسْتَطَاعَ مِنْكُمُ الْبَاءَةَ فَلْيَتَزَوَّجْ، فَإِنَّهُ أَغَضُّ لِلْبَصَرِ وَأَحْصَنُ لِلْفَرْجِ، وَمَنْ لَمْ يَسْتَطِعْ فَعَلَيْهِ بِالصَّوْمِ فَإِنَّهُ لَهُ وِجَاءٌ»

(O young men, whoever among you can afford to get married, let him marry, for it is more effective in lowering the gaze and protecting the private parts. Whoever cannot do that, then let him fast, for it is a protection for him.) This was recorded in the Two Sahihs from the Hadith of Ibn Mas`ud. In the Sunan, it was recorded from more than one person that the Messenger of Allah ﷺ said:

«تَزَوَّجُوا تَوَالَدُوا تَنَاسَلُوا فَإِنِّي مُبَاهٍ بِكُمُ الْأُمَمَ يَوْمَ الْقِيَامَةِ»

(Marry and have children, for I will be proud of you before the nations on the Day of Resurrection.) The word Al-Ayama, the plural form of Ayyim, is used to describe a woman who has no husband and a man who has no wife, regardless of whether they have been married and then separated, or have never been married at all. Al-Jawhari reported this from the scholars of the (Arabic) language, and the word is applied to men and women alike.

إِن يَكُونُواْ فُقَرَآءَ يُغْنِهِمُ اللَّهُ مِن فَضْلِهِ

(If they be poor, Allah will enrich them out of His bounty.) `Ali bin Abi Talhah reported from Ibn `Abbas: "Allah encouraged them to get married, commanded both free men and servants to get married, and He promised to enrich them."

إِن يَكُونُواْ فُقَرَآءَ يُغْنِهِمُ اللَّهُ مِن فَضْلِهِ

(If they be poor, Allah will enrich them out of His bounty.) It was recorded that Ibn Mas`ud said: "Seek the richness through marriage, for Allah says:

إِن يَكُونُواْ فُقَرَآءَ يُغْنِهِمُ اللَّهُ مِن فَضْلِهِ

(If they be poor, Allah will enrich them out of His bounty.)" This was recorded by Ibn Jarir. Al-Baghawi also recorded something similar from `Umar. It was reported from Al-Layth from Muhammad bin `Ajlan from Sa`id Al-Maqburi from Abu Hurayrah that the Messenger of Allah ﷺ said:

«ثَلَاثَةٌ حَقٌّ عَلَى اللهِ عَوْنُهُمْ: النَّاكِحُ يُرِيدُ الْعَفَافَ، وَالْمُكَاتَبُ يُرِيدُ الْأَدَاءَ، وَالْغَازِي فِي سَبِيلِ اللهِ»

(There are three whom it is a right upon Allah to help: one who gets married seeking chastity; a slave who makes a contract with his master with the aim of buying his freedom; and one who fights for the sake of Allah.) This was recorded by Imam Ahmad, At-Tirmidhi, An-Nasa'i and Ibn Majah. The Prophet performed the marriage of a man who owned nothing but his waist wrap, and could not even buy a ring made of iron, but he still married him to that woman, making the Mahr his promise to teach her whatever he knew of the Qur'an. And it is known from the generosity and kindness of Allah that He provided him with whatever was sufficient for her and for him.

The Command to keep Oneself Chaste if One is not able to get married

Allah's saying:

وَلْيَسْتَعْفِفِ الَّذِينَ لاَ يَجِدُونَ نِكَاحاً حَتَّى يُغْنِيَهُمُ اللَّهُ مِن فَضْلِهِ

(And let those who find not the financial means for marriage keep themselves chaste, until Allah enriches them of His bounty.) This is a command from Allah to those who do not have the means to get married: they are to keep themselves chaste and avoid unlawful things, as the Prophet said:

«يَا مَعْشَرَ الشَّبَابِ مَنِ اسْتَطَاعَ مِنْكُمُ الْبَاءَةَ فَلْيَتَزَوَّجْ فَإِنَّهُ أَغَضُّ لِلْبَصَرِ وَأَحْصَنُ لِلْفَرْجِ، وَمَنْ لَمْ يَسْتَطِعْ فَعَلَيْهِ بِالصَّوْمِ فَإِنَّهُ لَهُ وِجَاءٌ»

(O young men, whoever among you can afford to get married, let him marry, for it is more effective in lowering the gaze and protecting the private parts. Whoever cannot do that, then let him fast, for it is a protection for him.) This Ayah is general in meaning, and the Ayah in Surat An-Nisa' is more specific, where Allah says:

وَمَن لَّمْ يَسْتَطِعْ مِنكُمْ طَوْلاً أَن يَنكِحَ الْمُحْصَنَـتِ

(And whoever of you have not the means wherewith to wed free believing women)until His statement;

وَأَن تَصْبِرُواْ خَيْرٌ لَّكُمْ

(but it is better for you that you practise self-restraint) 4:25 meaning, it is better for you to be patient and refrain from marrying slave-girl, because any child that is born will also be a slave.

وَاللَّهُ غَفُورٌ رَّحِيمٌ

(and Allah is Oft-Forgiving, Most Merciful) 4:25.

وَلْيَسْتَعْفِفِ الَّذِينَ لاَ يَجِدُونَ نِكَاحاً

(And let those who find not the financial means for marriage keep themselves chaste,) `Ikrimah said, "This refers to a man who sees a woman and it is as if he feels desire; if he has a wife then let him go to her and fulfill his desire with her, and if he does not have a wife, then let him ponder the kingdom of heaven and earth until Allah grants him means of livelihood."

The Command to grant Slaves a Contract of Emancipation

وَالَّذِينَ يَبْتَغُونَ الْكِتَـبَ مِمَّا مَلَكَتْ أَيْمَـنُكُمْ فَكَـتِبُوهُمْ إِنْ عَلِمُتُمْ فِيهِمْ خَيْراً

(And such of your servants as seek a writing (of emancipation), give them such writing, if you find that there is good and honesty in them.) This is a command from Allah to slave-owners: if their servants ask them for a contract of emancipation, they should write it for them, provided that the servant has some skill and means of earning so that he can pay his master the money that is stipulated in the contract. Al-Bukhari said: "Rawh narrated from Ibn Jurayj: `I said to `Ata', "If I know that my servant has money, is it obligatory for me to write him a contract of emancipation" He said, "I do not think it can be anything but obligatory." `Amr bin Dinar said: "I said to `Ata', `Are you narrating this from anybody' He said, `No,' then he told me that Musa bin Anas told him that Sirin, who had a lot of money, asked Anas for a contract of emancipation and he refused. So he went to `Umar (bin Al-Khattab), may Allah be pleased with him, and he said, `Write it for him.' He refused, so `Umar hit him with his whip and recited,

فَكَـتِبُوهُمْ إِنْ عَلِمُتُمْ فِيهِمْ خَيْراً

(give them such writing, if you find that there is good and honesty in them.)Then he wrote the contract." This was mentioned by Al-Bukhari with a disconnected chain of narration. It was also narrated by `Abdur-Razzaq who said Ibn Jurayj told them: I said to `Ata', "If I know that my servant has some money, is it obligatory for me to write him a contract of emancipation" He said, `I do not think it can be anything but obligatory."' It was also said by `Amr bin Dinar who said, "I said to `Ata', `Are you narrating this from anybody' He said, `No."' Ibn Jarir recorded that Sirin wanted Anas bin Malik to write a contract of emancipation and he delayed, then `Umar said to him, "You should certainly write him a contract of emancipation." Its chain of narrators is Sahih. Allah's saying:

إِنْ عَلِمُتُمْ فِيهِمْ خَيْراً

(if you find that there is good and honesty in them.) Some of them said (this means) trustworthiness. Some said: "Honesty," and others said: "A skill and ability to earn."

وَءَاتُوهُمْ مِّن مَّالِ اللَّهِ الَّذِى ءَاتَـكُمْ

(And give them something out of the wealth of Allah which He has bestowed upon you.) This is the share of the wealth of Zakah that Allah stated to be their right. This is the opinion of Al-Hasan, `Abdur-Rahman bin Zayd bin Aslam and his father and Muqatil bin Hayyan. It was also the opinion favored by Ibn Jarir.

وَءَاتُوهُمْ مِّن مَّالِ اللَّهِ الَّذِى ءَاتَـكُمْ

(And give them something out of the wealth of Allah which He has bestowed upon you. ) Ibrahim An-Nakha`i said, "This is urging the people, their masters and others." This was also the view of Buraydah bin Al-Husayb Al-Aslami and Qatadah. Ibn `Abbas said: "Allah commanded the believers to help in freeing slaves."

The Prohibition of forcing One's Slave-Girls to commit Zina ®257

؛ Allah's saying:

وَلاَ تُكْرِهُواْ فَتَيَـتِكُمْ عَلَى الْبِغَآءِ

(And force not your slave-girls to prostitution...) Among the people of the Jahiliyyah, there were some who, if he had a slave-girl, he would send her out to commit Zina and would charge money for that, which he would take from her every time. When Islam came, Allah forbade the believers to do that. The reason why this Ayah was revealed, according to the reports of a number of earlier and later scholars of Tafsir, had to do with `Abdullah bin Ubayy bin Salul. He had slave-girls whom he used to force into prostitution so that he could take their earnings and because he wanted them to have children which would enhance his status, or so he claimed.

Reports narrated on this Topic

In his Musnad, Al-Hafiz Abu Bakr Ahmad bin `Amr bin `Abd Al-Khaliq Al-Bazzar, may Allah have mercy on him, recorded that Az-Zuhri said, "`Abdullah bin Ubayy bin Salul had a slave-girl whose name was Mu`adhah, whom he forced into prostitution. When Islam came, the Ayah

وَلاَ تُكْرِهُواْ فَتَيَـتِكُمْ عَلَى الْبِغَآءِ

(And force not your slave-girls to prostitution...) was revealed." Al-A`mash narrated from Abu Sufyan that Jabir said concerning this Ayah, "This was revealed about a slave-girl belonging to `Abdullah bin Ubayy bin Salul whose name was Musaykah. He used to force her to commit immoral actions, but there was nothing wrong with her and she refused. Then Allah revealed this Ayah:

وَلاَ تُكْرِهُواْ فَتَيَـتِكُمْ عَلَى الْبِغَآءِ

(And force not your slave-girls to prostitution,) until His saying;

وَمَن يُكْرِههُنَّ فِإِنَّ اللَّهِ مِن بَعْدِ إِكْرَاهِهِنَّ غَفُورٌ رَّحِيمٌ

(But if anyone compels them, then after such compulsion, Allah is Oft-Forgiving, Most Merciful.)" An-Nasa'i also recorded something similar. Muqatil bin Hayyan said, "I heard -- and Allah knows best -- that this Ayah was revealed about two men who used to force two slave-girls of theirs (into prostitution). One of them was called Musaykah who belonged to the Ansari, and Umaymah the mother of Musaykah belonged to `Abdullah bin Ubayy. Mu`adhah and Arwa were in the same situation. Then Musaykah and her mother came to the Prophet and told him about that. Then Allah revealed:

وَلاَ تُكْرِهُواْ فَتَيَـتِكُمْ عَلَى الْبِغَآءِ

(And force not your slave-girls to prostitution), meaning Zina.

إِنْ أَرَدْنَ تَحَصُّناً

(if they desire chastity,) means, if they want to be chaste, which is the case with the majority of slave-girls.

لِّتَبْتَغُواْ عَرَضَ الْحَيَوةِ الدُّنْيَا

(in order that you may make a gain in the goods of this worldly life.) meaning, from the money they earn and their children. The Messenger of Allah ﷺ forbade the money earned by the cupper, the prostitute and the fortune-teller. According to another report:

«مَهْرُ الْبَغِيِّ خَبِيثٌ وَكَسْبُ الْحَجَّامِ خَبِيثٌ، وَثَمَنُ الْكَلْبِ خَبِيثٌ»

(The earnings of a prostitute are evil, the earnings of a cupper are evil, and the price of a dog is evil.)

وَمَن يُكْرِههُنَّ فِإِنَّ اللَّهِ مِن بَعْدِ إِكْرَاهِهِنَّ غَفُورٌ رَّحِيمٌ

(But if anyone compels them, then after such compulsion, Allah is Oft-Forgiving, Most Merciful.) meaning, towards them, as has already been stated in the Hadith narrated from Jabir. Ibn Abi Talhah narrated that Ibn `Abbas said, "If you do that, then Allah is Oft-Forgiving, Most Merciful, and their sin will be on the one who forced them to do that." This was also the view of Mujahid, `Ata' Al-Khurasani, Al-A`mash and Qatadah. After explaining these rulings in detail, Allah says:

وَلَقَدْ أَنْزَلْنَآ إِلَيْكُمْ ءَايَـتٍ مُّبَيِّنَـتٍ

(And indeed We have sent down for you Ayat that make things plain,) meaning, in the Qur'an there are Ayat which are clear and explain matters in detail.

وَمَثَلاً مِّنَ الَّذِينَ خَلَوْاْ مِن قَبْلِكُمْ

(and the example of those who passed away before you,) means, reports about the nations of the past and what happened to them when they went against the commandments of Allah, as Allah says:

فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ

(And We made them a precedent, and an example to later generations.) 43:56; We made them a lesson, i.e., a rebuke for committing sin and forbidden deeds.

لِّلْمُتَّقِينَ

(for those who have Taqwa. ) meaning, for those who remember and fear Allah.

And marry off the spouseless among you ayāmā is the plural form of ayyim namely a spouseless female whether she be a virgin or one previously married or a spouseless male this stipulation relates to free men and free women and the righteous ones the believers among your male slaves and your female slaves ‘ibād is one plural form of ‘abd. If they the free men are poor God will enrich them through marriage out of His bounty. God is Embracing of the needs of His creatures Knowing of them.

Commentary

Some injunctions regarding marriage

It has been pointed out earlier that Surah an-Nur contains mostly the injunctions relating to protection of chastity and continence, and prevention of obscenity and shamelessness. In this connection severe punishments against adultery and related matters are mentioned, then istidhan is highlighted, and after that hijab for women is described. Since Islamic jurisprudence is based on the precept of moderation, all its injunctions are moderate, and have affinity with natural human emotions and desires. It is also based on the principle to control the tendency of excessiveness and transgression. When it is enjoined to desist strictly from unlawful lust, it is equally important to provide a lawful access for the natural human emotions and desires. At the same time it is also needed both from a rational and religious point of view that men and women are shown a way for the lawful copulation for the preservation of human race. In the terminology of Qur'an and Sunnah it is called nikah (marriage). In the verse under consideration the guardians of unmarried girls and the owners of slave girls and boys are enjoined to marry them off.

وَأَنكِحُوا الْأَيَامَىٰ مِنكُمْ

And arrange the marriage of the spouse-less among you - 24:32.

Ayama (أَيَامَىٰ ) is the plural of Aym (اَیم)which is used for all those men and women who are not married, irrespective of the situation whether they have not yet been married or were married earlier and have become divorcee or widow /widower. The guardians of such men and women are directed in this verse to arrange their marriage.

Scholars and jurists are unanimous on the point that according to the manner of address of this verse the preferable and masnun way of marriage is that men and women have it arranged through their guardians, rather than arranging it directly. There are many a worldly and religious benefits in this tradition, especially in the case of girls it is a sort of indecency that they arrange their own marriages. Also, there is a risk that this system may open the doors for obscenity. Therefore, in some narrations of hadith women are prohibited to contract their own marriages without the mediation of guardians. Imam Abu Hanifah (رح) and some other Imams have ruled that this instruction describes a sunnah and the preferred way for the contract of marriage. But if an adult girl marries someone within her own kuf without her guardian's permission, it is a proper marriage, although she would be reprehensible for this act, because it is against the sunnah, unless she has done so under unavoidable circumstances.

Imam Shafi` i (رح) and some other Imams have ruled that her marriage will be null and void if carried out without her guardian's mediation. It is not the intention to describe and argue here the details of approach and arguments put forward by the two jurists on their different points of view, but this much is obvious from the verse under discussion that it is preferable to have guardian's mediation in the matter of marriage. But the Qur'anic verse itself is silent on the issue of status of marriage, if solemnized without the consent of guardians. The other reason is that in the word Ayama (أَيَامَى) both male and female adults are included, and there is consensus that the marriage of adult boys is perfectly valid if solemnized without the mediation of guardians. No one considers that marriage to be null and void. But this is true that in either case it is against the sunnah, for which both should be reproached.

The status of marriage in Shari'ah

Jurists are almost all unanimous that whoever has a strong apprehension that in case he does not marry, he would not be able to maintain the prescribed limits of Shari’ ah and will get involved in sins, and he has the means to get married, it is obligatory on him to get married. As long as he does not get married, he will remain a sinner. But in case he does not have the means to get married, or a suitable woman is not available, or he does not possess the needed prompt dower etc., for all such situations the injunction is given in the next verse that he should keep striving to obtain what is required and until such time that the needful is arranged, he should keep his emotions under control and wait with patience. The Holy Prophet ﷺ has advised such persons in this situation to fast continuously, for fasting calms down the sexual desire.

It is reported in Masnad of Ahmad that the Holy Prophet ﷺ enquired from Sayyidna ` Akkaf whether he had a wife, to which he replied in the negative. Then the Holy Prophet ﷺ enquired whether he had a lawful slave girl. He again replied in the negative. Then he asked ` Do you have the means?' To this he replied in the affirmative. The purpose of this enquiry was to find out whether he possessed the means to arrange his marriage, to which he answered in the positive. After that the Holy Prophet ﷺ said ` In that case you are a brother of Shaitan, for our sunnah is to get married. The worst persons among you are those who are unmarried, and the most mean among your men are those who die without marrying'. (Mazhari).

Majority of the jurists have attributed this narration as well to that condition when there is a predominant risk of sinning by abstaining from marriage. The Holy Prophet ﷺ must have known the situation of ` Akkaf that he would not be able to resist. Similarly, it is reported in Masnad of Ahmad on the authority of Sayyidna 'Anas ؓ that the Holy Prophet ﷺ had instructed him to get married, and warned against remaining bachelor. (Mazhari). There are some other similar narrations of the hadith as well, and majority of the jurists have held them to be applicable only in those situations where there is a strong apprehension of being involved in a sin if one avoids marriage. Similarly, jurists are almost all unanimous that if someone has strong notion that he would indulge in sin by marrying a woman, for instance he is not capable of meeting conjugal rights of the wife or will get involved for sure in some other sin, in such a situation marriage is prohibited or unbecoming for him.

Now the case of that person has to be looked at who is in an even position. For him neither the risk of sin is very strong by abstaining from marriage, nor there is a strong risk of sin if the marriage is performed. For this situation there are different views of the jurists, that is, which act is better; to get married or abstaining from marriage and get involved in extra prayers. Imam Abu Hanifah (رح) has ruled that getting married is better than offering extra prayers, while Imam Shafi` i (رح) has recommended that getting involved in prayers is preferable. The reason for the different views is that by itself the marriage is a lawful act, just like eating, drinking sleeping etc. or as any other necessity of life is lawful, and the element of worship is included in marriage for the simple reason that one can save himself from sin by this act, and when the righteous children are born, it will add up to his reward. When one performs any lawful act with the intent of pleasing Allah Ta’ ala, it becomes an indirect worship for him. Eating, drinking, sleeping etc. all become indirect worship when carried out with this intention. Since occupation in prayers is a direct worship in itself, hence, Imam Shafi` i (رح) regards prayers to be preferable to marriage. But in the opinion of Imam Abu Hanifah (رح) the element of worship is greater in marriage than other lawful acts. In many Sahih ahadith it is emphasized repeatedly to follow this tradition of the Holy Prophet ﷺ . In the light of all these ahadith it becomes evident that marriage is not just lawful like other lawful acts, but is a sunnah (practice) of the messengers, and has also been emphasized repeatedly in hadith. It is a worship not only from the viewpoint of intention but also being a tradition of the messengers. If someone suggests that by the same token eating, drinking and sleeping should also be regarded as sunnah, because all messengers used to perform them. The answer to this is very clear that despite these acts being performed by all messengers, no one has said or narrated in any hadith that eating, drinking and sleeping are sunnah of the messengers. Instead these acts are regarded as common human habits, which were observed by messengers as well. As against this, marriage is clearly declared as sunnah of the messengers and the sunnah of the Holy Prophet ﷺ himself.

Tafsir Mazhari has given a moderate view on the subject that, if someone is on an even position, that is neither he is helpless or overcome by prevalence of lust, nor feels the risk of indulging in sin by abstaining from marriage, and thinks that if he gets married, his involvement in household would not be a hindrance in his worships and remembrance of Allah Ta’ ala, then it is preferable for him to get married. This was exactly the case of the messengers of Allah and the righteous people of the Ummah. But if he has a hunch that his marriage and involvement in household will not let him promote his religious status and will hinder Allah's remembrance, then for him abstaining from marriage for performing worship would be preferable, provided he is in an even position, described above. Many a Qur'anic verses are in support of this position, one of them being: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُلْهِكُمْ أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ عَن ذِكْرِاللَّـهِ believers, let not your possessions nor your children divert you from Allah's remembrance - 63:9).This verse advises that the wealth and children should not come in the way of remembering Allah Ta’ ala.

وَالصَّالِحِينَ مِنْ عِبَادِكُمْ وَإِمَائِكُمْ

And the capable from among your bond-men and bond-girls - 24:32.

This sentence is addressed to the masters of the slaves. Here the word salihin is used in its literal meaning, that is whoever among them has the means and capacity of marrying; arrangement of his/her marriage is made incumbent upon their owners and masters. Here the word capacity is purported to have the means to fulfill the conjugal rights of wife and ability to make payment of maintenance and prompt dower. If the word salihin is taken in its common sense, that is good and pious people, then their exclusiveness from the rest will be on the basis that marriage is basically the means to keep away from the sins, a trait which only the good persons possess.

So, it is made incumbent upon the masters of the slaves and slave girls that those among them who have the ability to get married, their marriage should be arranged. It is purported to mean here that if they show their need and desire to get married, then according to some jurists it is binding on the owners to marry them off. But the majority of jurists have ruled that in such a situation it is incumbent upon the masters not to place any hindrance in their marriage and allow them to get married, because the marriage of slaves and slave girls cannot be performed without the permission of their owners. Thus, this injunction is similar in nature with another verse of the Holy Qur'an فَلَا تَعْضُلُوهُنَّ أَن يَنكِحْنَ أَزْوَاجَهُنَّ that is ` It is incumbent upon the guardians of women not to stop the women under their charge from marriage'. The Holy Prophet ﷺ has also said on the subject that ` If someone of that kind comes to you with the proposal and you like his morals, then surely may him off. If you do not do it then great mischief will be created on earth'. (Tirmidhi) The gist of this all is that the owners are instructed here not to make any delay in granting permission of marriage to their subjects, notwithstanding that arrangement of their marriage may not be their responsibility. (Allah knows best)

إِن يَكُونُوا فُقَرَ‌اءَ يُغْنِهِمُ اللَّـهُ مِن فَضْلِهِ

If they are poor, Allah will enrich them out of His grace - 24:32.

There is a good news in this verse for such poor Muslims who want to marry for the security of their religious obligation, but they have no means. If they marry with the good intention for the security of their religion and to follow the sunnah of the Holy Prophet ﷺ ، Allah Ta’ ala will grant them sufficient means. There is also an advice in the verse to those who might reject the proposal of marriage from poor people on the basis of their current condition. Wealth is something which does not always stay. The important thing is merit of a person. If they possess merit then their proposal for marriage should not be turned down.

Sayyidna Ibn ` Abbas ؓ has said that Allah Ta’ ala has persuaded all Muslims for marriage in this verse, for which He has included every one, either free or slave, and has promised to enrich ti em if they marry. (Ibn Kathir). And Ibn Abi Hatim has reported that Sayyidna Abu Bakr ؓ while addressing the Muslims said that ` You follow the injunction of Allah Ta’ ala for marriage, and He will fulfill His promise for granting the riches'. Then he recited this verseإِن يَكُونُوا فُقَرَ‌اءَ يُغْنِهِمُ اللَّـهُ (32) Sayyidna ` Abdullah Ibn Masud ؓ has said ` If you want to be rich, then get married, because Allah Ta’ ala has said إِن يَكُونُوا فُقَرَ‌اءَ يُغْنِهِمُ اللَّـهُ (Ibn Kathir)