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: Benefits and Issues: When sexual desire becomes dominant and strong within a person, it affects his heart and mind. As a result, he becomes fond of looking at beautiful and attractive women, feels love and affection for them in his heart, and his manly strength (quwwat al-rujulah) is also influenced by this. Therefore, if he does not get the opportunity to release semen (water) through lawful means, he resorts to unlawful methods for this purpose. In the present era, print and electronic media, sexual digests and novels, newspapers and magazines containing nude and obscene images, and television are inciting sexual excitement among the youth and calling them towards sex.

If marriage is arranged at the appropriate time, a person can be saved from gazing (at women), which is the fundamental source and cause of wrongdoing, and in this way, he can also protect his private parts from the pollution of sins. If, for some reason, someone happens to look (at a woman) and is affected by it, then its treatment and remedy are also possible, as will be mentioned ahead. If, for some reason, he is unable to marry, then by fasting (sawm) and reducing his food and diet, he will be able to control his sexual desire. But we have made fasting a means of overeating and indulging in delicious foods, thereby making it a cause for increasing sexual strength, and have cast aside the objective of self-restraint. Therefore, even through fasting, this objective is not being fulfilled.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Al-Nikah:
It refers to the act of joining and penetration at once, as is said:
(Nakaha al-mataru al-arda)
The rain was absorbed into the earth,
(Nakaha al-nu’asu al-‘ayna)
Drowsiness penetrated the eye,
(Nakaktu al-qamha fi al-ard)
I sowed wheat in the earth,
(Nakahat al-hisatu akhfafa al-ibil)
The pebbles got stuck in the camels’ hooves.
Therefore, Imam al-Zuhri says,
In the language of the Arabs, nikah means to establish relations,
and also to marry.
Thus, it is called nikah
because it is the cause of the relationship between husband and wife. According to Imam al-Zajjaji, in the language of the Arabs, the term nikah applies to
the contract (recitation of the marriage contract)
and to establishing relations.
Abu Ali al-Farisi says,
If it is said,
(Nakaha fulanatan, aw bint fulan)
then it means he married her,
and if it is said (Nakaha imra’atahu aw zawjatahu)
then it means
he established relations with her.
But in the Noble Qur’an, it generally comes in the meaning of marrying.
According to the Shafi’is, its literal meaning is the contract (marriage),
and establishing relations is its figurative meaning, while according to the Hanafis, it is the opposite. The correct view is that it is used literally in both senses,
it is a homonymous word,
and the context determines which meaning is intended.

(2)
Al-Ba’ah:
This is derived from muba’ah,
which means
(station,
dwelling),
and its literal meaning is intercourse (jima’),
and its application to marriage is because the husband
provides a home for the wife.
Wijā’:
Its original meaning is to suppress,
thus it is also applied to castration.

Benefits and Issues:
If a person, due to possessing manly strength, has the desire and inclination to marry,
and he also has the ability to bear the expenses of marriage, i.e., he can provide his wife with a home,
clothing,
food,
and her necessities, then he should marry.
If he cannot fulfill the expenses or needs of the wife,
he should observe fasting to control himself.
If a person has the ability to marry and, in the absence of marriage, there is a risk of committing fornication (zina),
then according to Imam Abu Hanifah rahimahullah and Imam Ahmad rahimahullah, in this case, marriage is obligatory (fard).
And this is also the apparent view, and in this case, it is an act of worship.
According to the Shafi’is, in this case, marriage is recommended (mustahabb), and they have considered this the view of the majority.
If a person does not have overwhelming sexual desire and has the ability to marry, then according to the Shafi’is, it is better not to marry for the sake of worship.
But according to Imam Abu Hanifah rahimahullah,
some Shafi’is, and some Malikis, marriage is superior.
And the correct view is this, because:
(“Whoever turns away from my Sunnah is not from me.”)
Whoever turns away from my way or practice is not from me.
And the Prophet sallallahu alayhi wa sallam addressed the youth because, generally, the motive and urge for marriage is present in them, and it decreases with age. This does not mean that older people do not need it,
or that they cannot marry.
Rather, if an older person marries a virgin maiden, the days of youth return to him.
That is why Uthman radi Allahu anhu said to Abdullah ibn Mas’ud radi Allahu anhu,
that we will marry you to a young girl,
and she will remind you of the days of your youth.
But due to his circumstances and conditions, he did not consider it necessary, so he replied that the real need for this is for the youth,
I no longer have the desire for it at this age.

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.