Nasai

Hadith Commentary:

Fasting is an act that diminishes carnal desires; therefore, unmarried youth should observe fasting frequently so that their carnal desires do not incite them towards sin. In today's world, it is the duty of such God-fearing, faithful youth to completely avoid watching cinema, reading obscene magazines, and listening to indecent songs on the radio.

Hadith Commentary:
(1)
In the hadith, "al-bā’ah" refers to physical and financial capability. The address of the Messenger of Allah (sallallahu alayhi wa sallam) is directed towards those young men who have desire for women and are unable to ignore this desire.

(2)
From this hadith, it is understood that it is permissible to seek treatment with medicine or similar means to reduce the intensity of sexual desire, so that the urge subsides and a person is able to live life peacefully. However, completely ending sexual desire through sterilization is not correct, because it is possible that a person may later become capable of marriage, and then he would face regret and embarrassment.

(3)
It is also understood from this that it is not permissible to use unnatural substances to suppress sexual desire. The Messenger of Allah (sallallahu alayhi wa sallam) has prescribed fasting for such a person. However, one or two fasts may actually increase desire, so fasting in abundance can be a means to reduce the intensity of sexual desire.

And Allah knows best.

Hadith Commentary:
It is better and more virtuous to reduce one's desire by fasting rather than by becoming a eunuch (khasi).
In no circumstance can permission be granted for becoming a eunuch.

Hadith Commentary:
(1)
When Uthman (radi Allahu anhu) saw Abdullah ibn Mas'ud (radi Allahu anhu) in a state of distress, he realized that this distress was due to not having a young wife. Therefore, he offered him marriage to a young virgin girl, because marrying a young girl is a cause of vitality and strength. However, Abdullah ibn Mas'ud (radi Allahu anhu) excused himself from accepting this sincere offer due to his scholarly engagements, and instead recommended his young student Alqamah (radi Allahu anhu).

(2)
Imam Bukhari (rahimahullah), through the chapter heading and the presented hadith, indicated that marriage is certainly a Sunnah, but if someone does not have a need for it, then it is not obligatory for him, as Abdullah ibn Mas'ud (radi Allahu anhu) demonstrated by showing disinterest.

(3)
The literal meaning of "wijā’" is to be castrated, but in no circumstance is castration permitted. Rather, its alternative is to fast in order to break one's desire. It should be noted that one or two fasts are not sufficient to suppress desire; rather, fasting regularly with commitment becomes a means of breaking one's desire.

Hadith Commentary:
(1)
The meaning of the hadith is that whoever is able to bear the expenses of marriage and possesses the strength for sexual intercourse should certainly marry, and whoever is not able to bear the expenses of marriage should observe fasting, because by doing so, lust becomes weakened and the fear of falling into immorality no longer remains.
In the beginning, due to the surge of natural heat, lust appears to be intense, but after observing a few fasts, the process of weakening lust begins, because the desire for intercourse is dependent on eating and drinking; it is strengthened by eating and drinking and weakened by abstaining from them. Therefore, by observing more fasts, lust automatically becomes weakened.
(Fath al-Bari: 4/153) (2)
It should be noted that there are three types of marriage:
• In a state of moderation, marriage is Sunnah.
Shari‘ah has encouraged it.
• At the time of overwhelming lust, marriage is obligatory (wajib), because it protects the private parts and brings modesty to the gaze.
• When there is a fear of oppressing the wife, marriage is disliked (makruh), because the legislation of marriage is dependent on benefits (masalih); in such circumstances, a person should observe fasting.
(3)
It should be noted that fasting is for the pleasure of Allah when it is not associated with any religious or worldly benefit; fasting to avoid fornication (zina) is contrary to this sincerity—this is an objection.
The answer to this is that if any religious purpose is achieved through an act of worship, intending it is not harmful to sincerity (ikhlas).
Avoiding fornication, which results from fasting, is also intended for the pleasure of Allah.
Therefore, this purpose is not contrary to the original purpose of fasting.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Fay’:
The shadow that appears after the sun has passed its zenith is called fay’.

(2)
Tilul:
Plural of til, meaning a mound of soil or sand.

Benefits and Issues:
The purpose of the hadith of Abu Hurairah radi Allahu anhu is that in those seasons and places where there is intense heat at midday and the atmosphere becomes like Hell due to the severity of the heat, the Dhuhr prayer should be delayed and performed at a time when the intensity of the heat has subsided and the weather has become somewhat cooler. This is the position of the majority (jumhur). Imam Shafi’i rahimahullah considers this (delaying) to be for those coming from afar for the congregational prayer (jama‘ah). In accordance with this, Imam Nawawi rahimahullah has established a chapter, but this interpretation is not correct. From the hadith of Abu Dharr radi Allahu anhu, it is understood that the cooling (ibrad) should be to the extent that the shadow of the walls becomes such that coming and going within it is possible. The objective is not that the heat should completely end and the ground should become cool, because if that were the objective, then the noble Companions radi Allahu anhum ajma‘in would not have needed to spread a cloth on the ground for prostration, nor would they have felt the need to complain about the heat.

Benefits and Issues:
➊
From this hadith, it apparently becomes known
that the first wife of Abdullah ibn Mas'ud radi Allahu anhu had passed away.
And now he was living without a wife.
This matter was known to Uthman radi Allahu anhu.
That is why, upon meeting him, he first encouraged him in private to remarry; when he was not inclined, he then made this effort again in the presence of his companion.
In any case, several benefits are learned from this hadith, for example: for a person who possesses the necessary means for maintaining a household—provision and residence—it is recommended (mustahabb) for him to live a married life.
Especially, young people have been given much greater encouragement for this.

➋
The purity of the gaze and the private parts holds fundamental importance in a person's religious and social life.
Their protection guarantees peace and security in society, brotherhood, general comfort, goodness and blessings, and Allah's grace and bounties; and their corruption leads to social disorder, tribulation, enmity, and restlessness of hearts.
And as a result, Allah's displeasure is incurred.

➌
A person who is financially weak and cannot marry should, as compared to other remedies, observe fasting. Imam Ibn Taymiyyah rahimahullah even encourages such a person to take on this responsibility by taking a loan.

“He will crush it”: Abundant and good food and drink increase desire. Fasting (sawm) is the name of hunger and thirst. A reduction in food breaks desire, which is why fasting is beneficial for unmarried youth. In any case, fasting protects from sin. Thus, a fasting person remains calm like a castrated man. Avoiding sin is required. And some of the Companions (radi Allahu anhum) even sought permission to become castrated in order to avoid this (sin), so correct and natural guidance was provided—that is, Islam forbade castrating humans but also provided an alternative.

(1) This incident took place during the caliphate of Uthman (radi Allahu anhu). At that time, since Ibn Mas'ud (radi Allahu anhu) did not feel the need for marriage, he did not accept the offer; rather, he called Alqamah, because this was not a confidential matter, and narrated the hadith.

(2) Marriage is necessary for the person who feels its need; for one who does not feel the need, marriage is not necessary, such as an elderly person.

(1) "He called Alqamah" — In reality, Abdullah ibn Mas'ud radi Allahu anhu and Alqamah were together. Uthman radi Allahu anhu called Abdullah ibn Mas'ud radi Allahu anhu aside in private and made the aforementioned offer. When Abdullah ibn Mas'ud radi Allahu anhu realized that this was not a confidential matter, he called Alqamah back again so that he could hear the statement of the Messenger of Allah sallallahu alayhi wa sallam.

(2) In this hadith, the ability for marriage refers to financial capability, not physical capability. Otherwise, in the latter case, what would be the need for fasting?

Benefits and Issues:

➊
By “remembrance of past times” is meant that just as you previously spent your married life and those times were passing in contentment and happiness, now again you are in need of marriage so that you may once more attain that same happiness and tranquility, which is not possible to achieve without marriage.

➋
In married life, the difference in age between husband and wife is not given much importance.
If there is intellectual harmony and the man is capable of fulfilling his wife’s natural needs in a good manner, then a middle-aged man may marry a younger woman.

➌
It is prohibited for two people among three to converse privately, excluding the third, but if there is no fear of hurting the third person’s feelings, then in some circumstances there is allowance for this. Moreover, in the aforementioned incident, even though the two separated, Abdullah ibn Alqamah (radi Allahu anhu) was not so far away that he could not hear their conversation.

➍
Abdullah (radi Allahu anhu) did not feel the need for marriage at that time, so he did not say that contact should be made with the girl’s family. However, to express gratitude for Uthman’s (radi Allahu anhu) goodwill, he said that marriage is indeed an important and beneficial thing.

➎
Having the ability to marry means being physically capable of marriage and being financially able to fulfill the necessary expenses of a wife.
It does not mean being able to bear the unnecessary expenses imposed by the customs and traditions prevalent in present-day society.
Efforts should be made to eliminate these useless customs from society.

➏
The greatest benefit of marriage is protection from a sinful life and the fulfillment of sexual desires through lawful means.
This objective should be kept in mind at the time of marriage; other benefits will be attained automatically.

➐
Protection from immorality is an important quality of Islamic society. For its attainment, every lawful means should be adopted, and every path to immorality should be closed.

➑
A distinguishing feature of Islamic Shariah is that it does not negate the demands of human nature, but rather provides lawful means for their fulfillment.

➒
By fasting, a person can control inappropriate thoughts and emotions.
For this reason, natural desires do not become unrestrained. Therefore, if for some reason there is a delay in the marriage of a young man or woman, they should observe voluntary fasts in abundance and avoid environments that arouse emotions, reading such literature, listening to emotionally stirring songs, and watching films, etc., so that the fervor of youth does not lead them into sin.

Benefit:
In (Sunan Ibn Majah: 1845), an incident is mentioned in connection with this hadith: Alqamah bin Qais, the Tabi‘i (rahimahullah), says: I was in Mina with Sayyiduna Ibn Mas‘ud (radi Allahu anhu) when Sayyiduna ‘Uthman (radi Allahu anhu) took him aside. I was sitting nearby. Sayyiduna ‘Uthman (radi Allahu anhu) said to him: Would you like me to arrange your marriage with a virgin girl, so that you may recall some of the memories of earlier times? When Sayyiduna Ibn Mas‘ud (radi Allahu anhu) realized that Sayyiduna ‘Uthman (radi Allahu anhu) had no other purpose (for which he had taken him aside), he gestured to me with his hand. When I came forward, he was saying: If you have said this, then you have spoken correctly, because the Messenger of Allah (sallallahu alayhi wa sallam) said... Then he narrated this hadith.

Some points are established from this lengthy hadith: This hadith highlights an important aspect of life, that young people should be encouraged to marry, so that society remains upright. "Al-bā’ah" refers to sexual intercourse (jima‘) and the ability to provide maintenance (nafaqah). If a person does not have the ability for sexual intercourse, then he has no need for marriage. If he has the ability for intercourse but does not have the means for maintenance, then until he acquires them, he should resort to voluntary fasting in order to protect himself from evil. There are numerous objectives of marriage; two are mentioned in this hadith: ➊ Protection of the gaze ➋ Protection of the private parts.