And the statement of Allah, the Mighty and Majestic: And We ordained for them therein that a life is for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and for wounds is retribution. But whoever forgoes it charitably, it is an expiation for him. And whoever does not judge by what Allah has revealed, then those are the wrongdoers (Al-Ma’idah: 45).
And His statement, the Exalted: O you who have believed, prescribed for you is retribution for those killed (Al-Baqarah: 178).
And His statement, the Exalted: So whoever transgresses against you, transgress against him in the same manner as he transgressed against you (Al-Baqarah: 194).
1 His statement: “And We ordained for them” etc.: This verse comprehensively explains the retribution for a life and what is less than it. What preceded in Al-Baqarah pertains only to the retribution for a life, and it is a report of what Allah legislated for Musa (peace be upon him) and his people. The pronoun “for them” refers to the Jews, and “therein” refers to the Torah. The method of deduction from this verse is that the laws of those before us are binding upon us if Allah or His Messenger narrate them without disapproval. This means if it is stated that the laws of those before you were described with these attributes, and He remained silent on that matter without commanding us to abandon them, those laws become binding upon us. This is the general principle in the science of legal theory, and it applies here as well. For He informed us that We ordained for the Jews in the Torah: a life is killed for a life, and so forth, without disapproving it, so it is binding upon us. This was stated by the ascetic Imam. In summary, the verse encompasses retribution for a life and what is less than it. As for retribution for a life, it is His statement, the Exalted: that a life is for a life (Al-Ma’idah: 45), which abrogates His statement, the Exalted: the free for the free, the slave for the slave, and the female for the female (Al-Baqarah: 178) according to Abu Hanifah. Thus, it is permissible in their view to kill a free person for a slave or a male for a female, contrary to Al-Shafi’i. So it is in (Al-Tafsir al-Ahmadiyya).
عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُوْدٍ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «يَا مَعْشَرَ الشَّبَابِ مَنْ اسْتَطَاعَ مِنْكُمْ الْبَاءَةَ فَلْيَتَزَوَّجْ؛۱ فَإِنَّهُ أَغَضُّ لِلْبَصَرِ وَأَحْصَنُ لِلْفَرْجِ، وَمَنْ لَمْ يَسْتَطِعْ فَعَلَيْهِ بِالصَّوْمِ؛ فَإِنَّهُ لَهُ وِجَاءُ». مُتَّفَقٌ عَلَيْهِ.
Abdullah ibn Mas’ud (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: O young people, whoever among you can afford marriage, let him marry, for it lowers the gaze and protects the private parts. Whoever cannot afford it, let him fast, for it is a shield for him. [Agreed upon]
Notes / الحواشي
1 The statement: Let him marry, Marriage is of three types. First, it is a confirmed Sunnah in the most correct view, so one sins by abandoning it and is rewarded if they intend chastity and offspring in a state of moderation, meaning it is confirmed when one can afford the dowry, maintenance, and consummation, based on his saying: Marriage is from my Sunnah, and whoever turns away from my Sunnah is not of me. Second, it is obligatory in a state of intense desire, where intense desire means a strong longing for women, based on his saying: Marry, reproduce, multiply, for I will boast of you before the nations on the Day of Resurrection. This hadith commands marriage, and a command implies obligation, as it pertains to a state of intense desire, indicated by his saying: O young people, as they naturally have intense desire. Third, it is disliked if one fears injustice or neglecting obligations and Sunnahs, as marriage is legislated for many benefits, and if injustice is feared, those benefits are not realized, so it is disliked. In summary, there is no dispute that marriage is obligatory in a state of intense desire, such that one whose soul longs for women to the extent that they cannot abstain, and who can afford dowry and maintenance, sins if they do not marry. There is disagreement if one does not have such desire. Shafi’i said it is permissible, like buying and selling. Our scholars differed: some said it is a confirmed Sunnah in the most correct view. This is derived from Ad-Durr Al-Mukhtar and Al-Bada’i.
۱قوله: فليتزوج إلخ : أي النكاح على ثلاثة أنواع الأول: أنه سنة مؤكدة في الأصح، فيأثم بتركه، ويثاب إن نوى تحصصنا وولدا حال الاعتدال، أي مؤكدة عند القدرة على المهر والنفقة والوطي لقوله : النكاح من سنتي فمن رغب عن سنتي فليس مني والنوع الثاني: أنه يكون واجبًا عند التوقان، والتوقان بالفتحات شدة فمدة اشتياق النساء؛ لقوله تناكحوا توالدوا تكثروا فإني أباهي بكم الأمم يوم القيامة، وهذا الحديث أمر بالنكاح والأمر للوجوب؛ لأنه محمول على حالة التوقان بإشارة قوله: يا معشر الشباب فإنهم ذوو التوقان على الجبلة السليمة، والنوع الثالث مكروه، وهو إذا خاف الجور وترك الفرائض والسنن؛ لأنه إنما شرع لمصالح كثيرة، فإذا خاف الجور لم تظهر لك المصالح فيكره، فالحاصل أنه لا خلاف أن النكاح فرض حالة التوقان، حتى أن من تاقت نفسه إلى النساء بحيث لا يمكنه الصبر عنهن، وهو قادر على المهر والنفقة، ولم يتزوج يأثم، واختلف فيما إذا لم تتق نفسه إلى النساء، قال الشافعي: إنه مباح كالبيع والشراء، واختلف أصحابنا فيه، قال بعضهم: إنه سنة مؤكدة في الأصح. الدر المختار» و «البدائع» ملتقط منهما.
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِذَا تَزَوَّجَ الْعَبْدُ فَقَدْ اسْتَكْمَلَ نِصْفَ الدِّيْنِ، فَلْيَتَّقِ اللهَ فِي النِّصْفِ الْبَاقِي». رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: When a servant marries, he has completed half of the religion, so let him fear Allah in the remaining half. [Narrated by Al-Bayhaqi in Shu’ab Al-Iman]
وَعَنِ ابْنِ عَبَّاسِ (رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «لَمْ تَرَ لِلْمُتَحَابَّيْنَ مِثْلَ النِّكَاحِ». رَوَاهُ ابْنُ مَاجَه.
Ibn Abbas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: The lovers have seen nothing like marriage. [Narrated by Ibn Majah]
وَعَنْ سَعْدِ بْنِ أَبِي وَقَاصٍ (رضي الله عنهما) قَالَ رَدَّ۱ رَسُولُ اللَّهِ ﷺ عَلَى عُثْمَانَ بْنِ مَظْعُونِ التَّبَتُلَ وَلَوْ أَذِنَ لَهُ لَاخْتَصَيْنَا. مُتَّفَقٌ عَلَيْهِ.
وَرَوَى الْبُخَارِيُّ وَمُسْلِمٌ عَنْ أَنَسٍ ، أَنَّ نَفَرًا مِنْ أَصْحَابِ النَّبِيِّ ﷺ سَأَلُوا أَزْوَاجَ النَّبِيِّ ﷺ عَنْ عَمَلِهِ فِي السِّرِّ، فَقَالَ بَعْضُهُمْ لَا أَتَزَوَّجُ النِّسَاءَ، وَقَالَ بَعْضُهُمْ: لَا أَكُلُ اللَّحْمَ، وَقَالَ بَعْضُهُمْ: لَا أَنَامُ عَلَى فِرَاشِ. فَبَلَغَ ذَلِكَ النَّبِيَّ ، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، فَقَالَ: «مَا بَالُ أَقْوَامٍ؟» قَالُوا: كَذَا وَكَذَا، لَكِنِّي أُصَلِّي وَأَنَامُ، وَأَصُومُ وَأُفْطِرُ، وَأَتَزَوَّجُ النِّسَاءَ، فَمَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّي».
وَرَوَى عَنْ أُمَّ حَبِيبَةً أَنَّ النَّبِيَّ ﷺ قَالَ: «مَنْ كَانَ عَلَى دِينِي وَدِينِ دَاوُدَ وَسُلَيْمَانَ وَإِبْرَاهِيمَ فَلْيَتَزَوَّجْ، إِنْ وَجَدَ إِلَى النِّكَاحِ سَبِيلا، وَإِلَّا فَلْيُجَاهِدْ فِي سَبِيْلِ اللَّهِ، إِنْ اسْتُشْهِدَ يُزَوِّجَهُ اللهُ مِنَ الْحُورِ الْعَيْنِ، إِلَّا أَنْ يَكُوْنَ يَسْعَى عَلَى وَالِدَيْهِ أَوْ فِي أَمَانَةٍ لِلنَّاسِ عَلَيْهِ».
Sa’d ibn Abi Waqqas (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) rejected celibacy for Uthman ibn Maz’un, and had he permitted it, we would have castrated ourselves. [Agreed upon] Bukhari and Muslim narrated from Anas (may Allah be pleased with him) that a group of the Prophet’s companions asked the Prophet’s wives about his private actions. Some said: I will not marry women. Some said: I will not eat meat. Some said: I will not sleep on a bed. This reached the Prophet (ﷺ), and he praised Allah and extolled Him, saying: What is wrong with people who say such and such? But I pray and sleep, fast and break my fast, and marry women. Whoever turns away from my Sunnah is not of me. It is narrated from Umm Habibah that the Prophet (ﷺ) said: Whoever follows my religion and the religion of David, Solomon, and Abraham, let him marry if he finds a way to marriage. Otherwise, let him strive in the way of Allah. If he is martyred, Allah will marry him to the wide-eyed maidens. Unless he is striving for his parents or has a trust for people upon him.
Notes / الحواشي
1 The statement: The Messenger of Allah rejected celibacy for Uthman ibn Maz’un, It is said in Al-Marqah: Marriage, according to us, is closer to acts of worship, such that engaging in it is better than abandoning it for pure worship. It is narrated from Shafi’i that it is permissible, and dedicating oneself to worship is better, based on His saying: A master and one who abstains [Al Imran: 39], praising John for not approaching women despite the ability, as this is the meaning of abstention. Our evidence is the upcoming hadith where a group of the Prophet’s companions asked, and he rejected this state emphatically, disavowing it. In summary, superiority lies in following, not in what the soul imagines as better due to the apparent nature of worship and devotion. Allah, the Mighty and Exalted, was only pleased with the noblest state for His most noble prophets, and their state was inclined toward marriage. It is impossible that He would allow His Prophet to persist in a less noble state throughout his life. John, son of Zechariah (peace be upon them), was in the noblest state in his law, and monasticism has been abrogated in our nation. If they conflict, following the Prophet’s state takes precedence. Ibn Abbas said: Marry, for the best of this nation is the one with the most women. Whoever reflects on what marriage encompasses, refining character, expanding the heart through bearing the burdens of associating with others, raising children, managing the affairs of a Muslim unable to do so, spending on relatives and the vulnerable, preserving the chastity of women and oneself, preventing temptation for oneself and them, avoiding their blame by fulfilling their needs, disciplining the soul, preparing it for servitude, and enabling others through it, and commanding prayer, realizes these are many obligations. One can hardly deny that it is better than seclusion, except if it involves fear of injustice, which is not the issue here, but rather moderation with fulfilling obligations and Sunnahs. The reality of superiority negates it being merely permissible, as there is no superiority in the permissible. The truth is that if accompanied by intention, it has superiority. We mentioned that without intention, it is permissible according to Shafi’i, as its purpose then is merely fulfilling desire, which is contrary to the basis of worship. I say: Rather, it has superiority in that one capable of fulfilling desire unlawfully chooses the lawful path, knowing it entails burdens, intending to avoid sin, for which they are rewarded and promised Allah’s aid due to the approval of their state. This is summarized. Al-Ayni said: Our evidence is also his saying: Whoever follows my religion and the religion of David, Solomon, and Abraham (peace be upon them), let him marry, making marriage part of religion, prioritizing it over jihad, and choosing it for himself, proving it is superior.
۱ قوله: رد رسول الله الله على عثمان بن مظعون التبتل إلخ : قال في «المرقاة»: النكاح عندنا أقرب إلى العبادات حتى أن الاشتغال به أفضل من التخلي عنه لمحض العبادة، ونقل عن الشافعي الله أنه مباح، وإن التجرد للعبادة أفضل منه؛ لقوله تعالى: ﴿وَسَيِّدًا وَحَصُورًا ﴾ (آل عمران ۳۹ يمدح يحيى بعدم إتيان النساء مع القدرة عليه؛ لأن هذا معنى الحصور. ولنا ما في الحديث الآتي بعد أن نفرًا من أصحاب النبي ﷺ سألوا إلخ، فرد هذا الحال ودا مؤكدا حتى تبرأ منه وبالجملة، فالأفضلية في الاتباع لا فيما تخيل النفس أنه أفضل نظرا إلى ظاهر عبادة وتوجه، ولم يكن الله عَزَّ وَجَلَّ يرضى لأشرف أنبياءه إلا بأشرف الأحوال، وكان حاله إلى الرفاة النكاح، فيستحيل أن يقره على كذا في كنز العمال) ترك الأفضل مدة حياته، وحال يحيى بن زكريا عليهما السلام كان أفضل في تلك الشريعة، وقد نسخت الرهبانية في ملتنا، ولو تعارضا قدم التمسك بحال النبي ﷺ .
وعن ابن عباس : تزوجوا فإن خير هذه الأمة أكثرها نساء، ومن تأمل ما يشتمل عليه النكاح من تهذيب الأخلاق وتوسعة الباطن بالتحمل في معاشرة أبناء النوع وتربية الولد، والقيام بمصالح المسلم العاجز عن القيام بها، والنفقة على الأقارب والمستضعفين، واعفاف الحرم ونفسه ودفع الفتنة عنه وعنهن، ودفع التعيير عنهن بحبسهن لكفايتهن مؤنة سبب الخروج، ثم الاشتغال بتأديب النفس وتأهيله للعبودية، ولتكون هي أيضًا سببا لتأهل غيرها وأمرها بالصلاة، فإن هذه فرائض كثيرة لم يكد يقف على الجزم بأنه أفضل من التخلي، بخلاف ما إذا عارضه خوف الجور؛ إذ الكلام ليس فيه، بل في الاعتدال مع إداء الفرائض والسنن، وحقيقة الفضل تنفي كونه مباحًا؛ إذ لا فضل في المباح، والحق أنه إن اقترن بنية كان ذا فضل، وذكرنا أنه إذا لم يقترن به نية كان مباحًا عندا الشافعي؛ لأن المقصود منه حينئذ مجرد قضاء الشهوة.
ومبني العبادة على خلافه وأقول، بل فيه فضل من جهة أنه كان متمكنا من قضائها بغير الطريق المشروع فالعدول إليه مع ما يعلمه من أنه يستلزم أثقالا فيه قصد ترك المعصية، وعليه يثاب ووعد العون من الله تعالى لاستحسان حالته، انتهى ملخّصًا. وقال العلامة العيني: لنا أيضًا قوله : من كان على ديني ودين داود وسليمان وإبراهيم عليهم السلام فليتزوج إلخ، فجعل النكاح من الدين، وقدمه على الجهاد، واختار لنفسه الاشتغال به، فثبت أنه أفضل.
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه)، قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: تُنْكَحُ الْمَرْأَةُ۱ لِأَرْبَعِ: لِمَالِهَا وَلِحَسَبِهَا وَجَمَالِهَا وَلِدِينِهَا ، فَاظْفَرُ بِذَاتِ الدِّينِ تَرِبَتْ يَدَاكَ». مُتَّفَقٌ عَلَيْهِ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: A woman is married for four reasons: her wealth, her lineage, her beauty, and her religion. So, succeed with the one of religion, may your hands be dusty. [Agreed upon]
Notes / الحواشي
1 The statement: A woman is married, Al-Qurtubi said: The meaning of the hadith is that these four qualities are what attract people to marry a woman, not that it commands doing so. Its apparent meaning permits marriage for any of these reasons, but seeking religion is preferable. He said: It should not be thought that these four qualities define compatibility, as no one has claimed they are exhaustive, though scholars differed on what compatibility entails. This is stated in Umdat Al-Qari.
۱قوله: تنكح المرأة إلخ : وقال القرطبي: معنى الحديث أن هذه الخصال الأربع هي التي ترغب في نكاح المرأة لا أنه وقع الأمر بذلك، بل ظاهره إباحة النكاح لقصد كل من ذلك، لكن قصد الدين أولى، قال: ولا يظن أن هذه الأربع تؤخذ منها الكفاءة، أي ينحصر فيها، فإن ذلك لم يقل به أحد، وإن كانوا اختلفوا في الكفاءة ما هي. كذا في عمدة القاري».
وَعَنْهُ(رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ : إِذَا خَطَبَ۱ إِلَيْكُمْ مَنْ تَرْضَوْنَ دِينَهُ وَخُلُقَهُ فَزَوِّجُوهُ، إِلَّا تَفْعَلُوْا تَكُنْ فِتْنَةٌ فِي الْأَرْضِ وَفَسَادُ عَرِيضُ». رَوَاهُ التَّرْمِذِيُّ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: If someone whose religion and character you are pleased with proposes to you, marry him. If you do not, there will be temptation on earth and widespread corruption. [Narrated by Tirmidhi]
Notes / الحواشي
1 The statement: If someone whose religion and character you are pleased with proposes, He did not mention lineage or wealth, as if they are not to be considered, and because people seek them without mention, so there was no need to mention them. This is stated in Al-Kawkab Ad-Durri.
۱ قوله: إذا خطب إليكم من ترضون دينه وخلقه فزوجوه إلخ : لم يذكر النسب والمال، كأنهما شيئان لا ينبغي أن تعتدوا بهما، ولأن الناس يطلبونهما من غير ذكر، فلم يحتج إلى ذكرهما. كذا في الكوكب الدري».
وَعَنْ عَبْدِ اللهِ بْنِ عَمْرِو (رضي الله عنهما)، قَالَ: قَالَ رَسُولُ اللهِ ﷺ : «الدُّنْيَا كُلَّهَا مَتَاعٌ، وَخَيْرُ مَتَاعِ الدُّنْيَا الْمَرْأَةُ الصَّالِحَةُ». رَوَاهُ مُسْلِمُ.
Abdullah ibn Amr (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: The entire world is a provision, and the best provision of the world is a righteous woman. [Narrated by Muslim]
وَعَنْ أَبِي أُمَامَةَ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ أَنَّهُ يَقُوْلُ: «مَا اسْتَفَادَ الْمُؤْمِنُ بَعْدَ تَقْوَى اللَّهِ خَيْرًا لَهُ مِنْ زَوْجَةٍ صَالِحَةٍ، إِنْ أَمَرَهَا أَطَاعَتْهُ، وَإِنْ نَظَرَ إِلَيْهَا سَرَّتْهُ، وَإِنْ أَقْسَمَ عَلَيْهَا أَبَرَّتْهُ، وَإِنْ غَابَ عَنْهَا نَصَحَتْهُ فِي نَفْسِهَا وَمَالِهِ». رَوَاهُ ابْنُ مَاجَه.
Abu Umamah (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: A believer gains nothing better after piety than a righteous wife: if he commands her, she obeys; if he looks at her, she pleases him; if he swears by her, she fulfills it; and if he is absent, she is faithful to him in herself and his wealth. [Narrated by Ibn Majah]
وَعَنْ مَعْقِلِ بْنِ يَسَارٍ(رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ : تَزَوَّجُوا الْوَدُودَ الْوَلُودَ فَإِنِّي مُكَاثِرُ بِكُمُ الْأُمَمَ». رَوَاهُ أَبُو دَاوُدَ وَالنَّسَائِيُّ.
Ma’qil ibn Yasar (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: Marry the affectionate and fertile, for I will boast of your numbers before the nations. [Narrated by Abu Dawud, An-Nasa’i]
وَعَنْ أَنَسٍ(رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ : مَنْ أَرَادَ أَنْ يَلْقَى اللَّهَ ظَاهِرًا مُطَهَّرًا فَلْيَتَزَوَّجُ الْحَرَائِرَ.۱ رَوَاهُ ابْنُ مَاجَه.
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: Whoever wishes to meet Allah pure and purified, let him marry free women. [Narrated by Ibn Majah]
Notes / الحواشي
1 The statement: Let him marry free women, It is said in Radd Al-Muhtar from Al-Bahr: One should not marry a slave woman alongside a free woman.
۱قوله: فليتزوج الحرائر : قال في رد المحتار» عن «البحر»: ولا يتزوج الأمة مع طول الحرة.
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «خَيْرُ نِسَاءِ رَكِبْنَ الْإِبِلَ صَالِحُ نِسَاءِ قُرَيْشٍ، أَحْنَاهُ عَلَى وَلَدٍ فِي صِغَرِهِ، وَأَرْعَاهُ عَلَى زَوْجٍ فِي ذَاتِ يَدِهِ». مُتَّفَقٌ عَلَيْهِ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: The best women who rode camels are the righteous women of Quraysh, the most compassionate to a child in its youth and the most careful with a husband’s property. [Agreed upon]
وَعَنْ أُسَامَةَ بْنِ زَيْدٍ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِﷺ: «مَا تَرَكْتُ بَعْدِي فِتْنَةً أَضَرَّ عَلَى الرِّجَالِ مِنَ النِّسَاءِ». مُتَّفَقٌ عَلَيْهِ.
Usamah ibn Zayd (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: I have not left behind a temptation more harmful to men than women. [Agreed upon]
وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ (رضي الله عنه)، قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «الدُّنْيَا حُلْوَةٌ خَضِرَةٌ، وَإِنَّ اللَّهَ مُسْتَخْلِفُكُمْ فِيهَا فَيَنْظُرُ كَيْفَ تَعْمَلُوْنَ، فَاتَّقُوا الدُّنْيَا، وَاتَّقُوا النِّسَاءَ؛ فَإِنَّ أَوَّلَ فِتْنَةِ بَنِي إِسْرَائِيلَ كَانَتْ فِي النِّسَاءِ». رَوَاهُ مُسْلِمٌ.
Abu Sa’id Al-Khudri (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: The world is sweet and green, and Allah has made you successors in it to see how you act. So, beware of the world and beware of women, for the first temptation of the Children of Israel was with women. [Narrated by Muslim]
وَعَنِ ابْنِ عُمَرَ(رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «الشَّؤْمُ فِي الْمَرْأَةِ وَالدَّارِ وَالْفَرَسِ». مُتَّفَقٌ عَلَيْهِ. وَفِي رِوَايَةٍ: الشَّؤْمُ فِي ثَلَاثَةٍ فِي الْمَرْأَةِ وَالْمَسْكَنِ وَالدَّابَّةِ».
Ibn Umar (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: Ill fortune is in the woman, the house, and the horse. [Agreed upon] In another narration: Ill fortune is in three: the woman, the dwelling, and the beast.
وَعَنْ عَائِشَةَ(رضي الله عنها) قَالَتْ: قَالَ النَّبِيُّ : إِنَّ أَعْظَمَ النَّكَاحِ بَرَكَةً أَيْسَرُهُ مُؤْنَةً». رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Aishah (may Allah be pleased with her) narrated that the Prophet (ﷺ) said: The most blessed marriage is the one with the least burden. [Narrated by Al-Bayhaqi in Shu’ab Al-Iman]
وَعَنْ جَابِرٍ (رضي الله عنه)قَالَ: كُنَّا مَعَ النَّبِيِّ ﷺ فِي غَزْوَةٍ فَلَمَّا قَفَلْنَا كُنَّا قَرِيبًا مِنَ الْمَدِينَةِ فَقُلْتُ: يَا رَسُولَ اللهِ، إِنِّي حَدِيثُ عَهْدٍ بِعُرْسٍ، قَالَ: «أَتَزَوَّجْتَ؟» قُلْتُ: نَعَمْ، قَالَ: «أَبِكْرًا أَمْ ثَيِّبًا؟» قَالَ: قُلْتُ: بَلْ ثَيِّبًا، قَالَ: «فَهَلًا۱ بِكْرًا تُلَاعِبُهَا وَتُلَاعِبُكَ؟» فَلَمَّا قَدِمْنَا ذَهَبْنَا لِتَدْخُلَ، فَقَالَ: «أَمْهِلُوا حَتَّى تَدْخُلُوا لَيْلًا - أَيْ عِشَاءً - لِكَيْ تَمْتَشِطَ الشَّعِثَةُ وَتَسْتَحِدَّ الْمُغِيبَةُ». مُتَّفَقٌ عَلَيْهِ.
Jabir (may Allah be pleased with him) narrated: We were with the Prophet (ﷺ) on an expedition. When we returned near Medina, I said: O Messenger of Allah, I am newly married. He said: Have you married? I said: Yes. He said: A virgin or a previously married woman? I said: A previously married woman. He said: Why not a virgin to play with her and she with you? When we arrived, we went to enter, and he said: Wait until you enter at night, meaning in the evening, so that the disheveled may comb her hair and the absent may prepare. [Agreed upon]
Notes / الحواشي
1 The statement: Why not a virgin, It is said in Radd Al-Muhtar from Al-Bahr: Marrying a virgin is better, based on the hadith.
۱قوله : فهلا بكرا إلخ : قال في رد المحتار» عن «البحر»: نكاح البكر أحسن للحديث.
وَعَنْ عَبْدِ الرَّحْمَنِ بْنِ سَالِمِ بْنِ عُتْبَةَ بْنِ عُوَيْمِ ابْنِ سَاعِدَةَ الْأَنْصَارِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ ، قَالَ: قَالَ رَسُولُ اللهِ ﷺ : «عَلَيْكُمْ بِالْأَبْكَارِ؛ فَإِنَّهُنَّ أَعْذَبُ أَفْوَاهَا، وَأَنْتَقُ أَرْحَامًا، وَأَرْضَى بِالْيَسِيرِ». رَوَاهُ ابْنُ مَاجَهِ مُرْسَلًا وَالْبَيْهَقِيُّ مُتَّصِلًا.
Abdur Rahman ibn Salim ibn Utbah ibn Uwaym ibn Sa’idah Al-Ansari, from his father, from his grandfather (may Allah be pleased with him), narrated that the Messenger of Allah (ﷺ) said: Marry virgins, for they have the sweetest mouths, the most fertile wombs, and are content with little. [Narrated by Ibn Majah in mursal form, Al-Bayhaqi in connected form]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) أَنَّ رَسُولَ اللهِ ﷺ قَالَ: «ثَلَاثَةٌ حَقٌّ عَلَى اللَّهِ عَوْنُهُمْ: الْمُكَاتَبُ الَّذِي يُرِيدُ الْأَدَاءَ، وَالنَّاكِحُ۱ الَّذِي يُرِيدُ الْعَفَافَ، وَالْمُجَاهِدُ فِي سَبِيلِ اللَّهِ». رَوَاهُ التَّرْمِذِيُّ وَالنَّسَائِيُّ وَابْنُ مَاجَه.
وَقَوْلِ اللهِ عَزَّ وَجَلَّ: {فَانكِحُوا مَا طَابَ لَكُم مِّنَ النِّسَاءِ} (النساء: ٣ ، وَقَوْلِهِ تَعَالَى: ﴿يَاأَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ ذَلِكَ أَدْنَى أَنْ يُعْرَفْنَ فَلَا يُؤْذَيْنَ} (الأحزاب: ٥٩ ، وَقَوْلِهِ تَعَالَى: {أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ}(النور: ۳۱)
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: Three have a right to Allah’s help: the slave seeking to fulfill his contract, the one marrying seeking chastity, and the fighter in the way of Allah. [Narrated by Tirmidhi, An-Nasa’i, Ibn Majah]
And the statement of Allah, the Mighty and Sublime: Marry those that please you of women (An-Nisa: 3), and His statement, the Exalted: O Prophet, say to your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused (Al-Ahzab: 59), and His statement, the Exalted: Or those whom their right hands possess (An-Nur: 31).
Notes / الحواشي
1 The statement: The one marrying seeking chastity, Thus, it is said in Ad-Durr Al-Mukhtar: It is recommended to take a loan for it.
۱قوله : والناكح الذي يريد العفاف لذلك قال في الدر المختار»: ويندب الاستدانة له.