#1173: Explanations on Surātul An-Nūr Verse 32 and 33
QUESTION:
Salamun Alaykum Warahmatullaah Ustaadh
I hope and pray this message meets you well.
Please a brother asked a very important question that has thrown some of us off balance and we’ve been trying to reconcile or give a response to this yet we have not been able to.
Please Ustaadh, we hope you may be able to find time from your busy schedule to shed light on this matter and help clarify it in detail if possible for one to understand it.
May Allāh bless your time.
Here is the question below
Question
Ya Shaykh Pls I have a little confusion
In the 32nd verse of Nur Allah instructed to get married even if we’re poor that he’ll enrich us from his bounties, but if you look at the verse immediately after this particular verse you see it seemingly saying something opposite.
Verse 32: Allah is instructing us to marry even if we’re poor that he will enrich us from his favors after we get married.
Then,
Verse 33: He goes on to say “…and let those who have not the financial means for marriage keep themselves chaste until Allah enriches them of his bounty.”
Here we’re seemingly not allowed to get married until we have the financial means.
Then we have the popular hadith of Ibn Mas’ud in the Saheehayn “Oh youths, whosoever can afford to marry let him do so and who so ever can not let him fast…”
Here again, just like in verse 33, the rasul is seemingly instructing who ever Has the means for marriage to marry and who ever doesn’t should fast instead.
BUT in the hadith of Sahl Bin Sa’ad we see the rasul marrying a woman to a man who literally had nothing, infact his family had nothing as well cos the wording of the hadith says: “go to your family and see if you can get anything”. He returned and says “Nothing” not even an almost worthless iron ring that he could gift to the woman(who originally came to offer herself to the rasul). Going further, the hadith made it clear that this man only has a single piece of lower garment in his possession which if he were to give to the woman he will become naked. Hence Las Las the rasul married her to him on the basis that he will teach her the Qur’an he knows by heart. This particular incident can be said to be in line with verse of 32 of Nur.
So the question is how do we reconcile with the two seemingly contrary evidences?
Bārakallāhu Fīkum, May Allāh preserve you.
ANSWER:
Wa Alaykum Salām Warahmatullāh Wabarakātuh.
Beloved Brother, apologies for the delay in responding to this request, we ask Allāh to forgive our sins and to grant us Tawfīq and Qanā’ah, Amīn.
As for the Matter raised, it is important to realize that there is no contradiction in it.
First, know that Allāh made it obligatory to get married and to arrange marriage for the less privileged. In the verse you referred to, Allāh said:
وَأَنكِحُوا الأَيَامَى مِنْكُمْ وَالصَّالِحِينَ مِنْ عِبَادِكُمْ وَإِمَائِكُمْ إِنْ يَكُونُوا فُقَرَاءَ يُغْنِهِمْ اللَّهُ مِنْ فَضْلِهِ
“And marry those among you who are single (i.e. a man who has no wife and the woman who has no husband) and (also marry) the Salihun (pious, fit and capable ones) of your (male) slaves and maid-servants (female slaves). If they be poor, Allah will enrich them out of His Bounty. And Allah is All-Sufficient for His creatures’ needs, All-Knowing (about the state of the people).”
Then Allāh promised sustenance and provision for those who marry. But this promise of Provision is something Allah promised to the One who does marry as a means of maintaining chastity and averting lewdness as Imām Ash-Shanqītī rahimahullāh said in Adwā just as Allāh has commanded the Believers to obey Him and promised them abundance of provision if they do, like He said in Sūrah A’arāf:
وَلَوْ أَنَّ أَهْلَ ٱلْقُرَىٰٓ ءَامَنُواْ وَٱتَّقَوْاْ لَفَتَحْنَا عَلَيْهِم بَرَكَٰتٍۢ مِّنَ ٱلسَّمَآءِ وَٱلْأَرْضِ وَلَٰكِن كَذَّبُواْ فَأَخَذْنَٰهُم بِمَا كَانُواْ يَكْسِبُونَ
“And if the people of the towns had believed and had Taqwa, certainly, We should have opened for them blessings from the heaven and the earth, but they belied (the Messengers). So We took them (with punishment) for what they used to earn.”
And His wording:
وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا
“And whosoever has Taqwah of Allāh, He will surely give him a way out”
Allāh mentioned the later in the context of divorce to highlight the fact that if a person abide by the guidelines of Allāh and follow His Commands with regards Talāq, ‘Iddah and Justice to women, He will surely grant them way out in the difficulties they face.
This same promise to enrich was made by Allāh in the matter of Divorce when He said in Sūrah An-Nisā:
إِن يَتَفَرَّقَا يُغْنِ اللَّهُ كُلًّا مِّن سَعَتِهِ ۚ وَكَانَ اللَّهُ وَاسِعًا حَكِيمًا
“But if they separate (by divorce), Allah will provide abundance for everyone of them from His bounty. And Allah is Ever All-Sufficient for His creatures’ needs, All-Wise.”
For this reason, the Promise to Enrich made by Allāh is not limited to Nikah and majority of the Fuqahā, though agreed that Nikah is a means to increase in sustenance also agree that it derives it’s source from a general obedience to Allāh and is only applicable to those who get married only for the sake of Allāh and in order to maintain their chastities.
Likewise we see this clearly in the Hadīth that was recorded by Imām Abū ‘Īsā At-Tirmidhī rahimahullāh from Abū Hurayrah that the Rasūl Salallāhu Alayhi Wasallam said:
ثَلَاثَةٌ حَقٌّ عَلَى اللَّهِ عَوْنُهُمْ : الْمُجَاهِدُ فِي سَبِيلِ اللَّهِ ، وَالْمُكَاتَبُ الَّذِي يُرِيدُ الْأَدَاءَ ، وَالنَّاكِحُ الَّذِي يُرِيدُ الْعَفَافَ
“Three categories of People have a Right or Help upon Allāh: the Mujāhid on the Path of Allāh, the Mukātab who wants to pay off (to ransom himself) and the one who Married in order to guard his chastity”
Some of the Fuqahā also hold that the Ghinā richness that is referred in this verse refers to all forms of Ghinā such as contentment, balance of situation and other forms of Ghinā.
Of the Fuqahā are those that hold that what is referred is Provisions to make the Nikāh and not provisions after the Nikāh. But this rendering is not required since we already know that Allāh comes to the Aid of His Servants whenever they set out to do something for His Sake.
As for the Second Verse to which you refer where He Ta’ālā said:
وَلْيَسْتَعْفِفِ الَّذِينَ لَا يَجِدُونَ نِكَاحًا حَتَّىٰ 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.”
There is no conflict between this Verse and the Previous one. And it’s rendering can be seen in the following ways:
1. This second verse speaks of those who see women about whom they crave but have no wherewithal of wealth for the Sadāq or the Nafaqah after the Nikāh. Allāh commands them to be patient whereas in the first verse, Allāh warns not to fail to marry due to the fear of poverty. This is the rendering of ‘Ikrimah as mentioned by Ibn Kathīr in the Tafsīr
2. That the Wealth referred in the Second Verse about which they are commanded to be patient for and to withhold themselves in chastity refers to the Means of Sustenance. Thus if they have a means of sustenance, then the first verse applies which commands them to get married and Allāh will provide for them whereas if they do not have a means of sustenance then they should be patient as the second verse applies, commanding them to be patient until they get one.
3. The rendering of Ibn Qayyim Al-Jawziyyah in Rawdatu Al-Muhibbīn that the People referred in the First Verse which promised Provisions are the ones mentioned in the Verse. And they are the Pious Slavemen and Women only. Thus the Verse commands that the fact that they may not be rich shouldn’t be a reason to not get them married for Allah will surely grant for them a way out. Whereas the Second verse speaks of Freemen and Women to be patient until they have the wherewithal.
4. The Second Verse has to do with the Permissibility of getting married to the Slave woman. Know that the position held by the majority of the Fuqahā is that it is not permissible for a Free Man to marry a Slave Woman unless in accordance with the following conditions:
One, that he has no wherewithal to marry a Free woman
Two, that he fears falling into Zinā
Yet, Allāh advised that to be patient is better.
Reference to this is in Sūrah Nisā where Allāh said:
وَمَن لَّمْ يَسْتَطِعْ مِنكُمْ طَوْلًا أَن يَنكِحَ ٱلْمُحْصَنَٰتِ ٱلْمُؤْمِنَٰتِ فَمِن مَّا مَلَكَتْ أَيْمَٰنُكُم مِّن فَتَيَٰتِكُمُ ٱلْمُؤْمِنَٰتِ ۚ وَٱللَّهُ أَعْلَمُ بِإِيمَٰنِكُم ۚ بَعْضُكُم مِّنۢ بَعْضٍۢ ۚ فَٱنكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَّ وَءَاتُوهُنَّ أُجُورَهُنَّ بِٱلْمَعْرُوفِ مُحْصَنَٰتٍ غَيْرَ مُسَٰفِحَٰتٍۢ وَلَا مُتَّخِذَٰتِ أَخْدَانٍۢ ۚ فَإِذَآ أُحْصِنَّ فَإِنْ أَتَيْنَ بِفَٰحِشَةٍۢ فَعَلَيْهِنَّ نِصْفُ مَا عَلَى ٱلْمُحْصَنَٰتِ مِنَ ٱلْعَذَابِ ۚ ذَٰلِكَ لِمَنْ خَشِىَ ٱلْعَنَتَ مِنكُمْ ۚ وَأَن تَصْبِرُواْ خَيْرٌ لَّكُمْ ۗ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
“And whoever of you have not the means wherewith to wed free, believing women, they may wed believing girls from among those (captives and slaves) whom your right hands possess, and Allah has full knowledge about your Faith, you are one from another. Wed them with the permission of their own folk (guardians, Auliya’ or masters) and give them their Mahr according to what is reasonable; they (the above said captive and slave-girls) should be chaste, not adulterous, nor taking boy-friends. And after they have been taken in wedlock, if they commit illegal sexual intercourse, their punishment is half that for free (unmarried) women. This is for him among you who is afraid of Zinā; but it is better for you that you practise self-restraint, and Allah is Oft-Forgiving, Most Merciful.”
Imām Abū Hanīfah rahimahullāh disagreed with the Majority and permitted unrestricted marriage to the Slave woman but this verse is against his position, and knowledge is from Allāh.
If then this is the case, then the Second Verse we are explaining, which commanded Patience when there is no wherewithal is a reference to the command to be patient in this verse of Suratu An-Nisā as referred. Thus if there is no wherewithal to marry the free woman, it is better to be patient even if there is permission to marry the slave woman if one fears to fall into Zinā in this situation, and Allāh knows best.
5. Of the rendering of these two verses also is what Imam As-Sa’adī said in his Tafsīr that the second verse refers to the one who wants to marry and is being prevented by the parents or his Master, or the Parents or the Masters of the girl he wants to marry whereas the first verse refers to the one who has no hinderance except a fear of poverty…
And Knowledge of it is with Allāh.
I hope this little and short writing gives a good line of sight at the meaning of the verses under question. If further clarity is required, you may ask further please and may Allāh make it easy, Amīn.
Bārakallāhu Fīkum
Jazakumullāhu Khayran.
Abū Āsim
15th Sha’abān, 1443AH
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