Quraanic Exegesis, Dought&clear, - * Tafseer of the verse “So on that Day no question will be asked of man or jinn as to his sin” [ar-Rahmaan 55:39]

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What is the meaning of the verse that says that man will not be questioned about his sin on the Day of Resurrection?.
Praise be to Allaah.
Perhaps the questioner is referring to the verse in which Allah, may He be glorified and exalted, says (interpretation of the meaning):“So on that Day no question will be asked of man or jinn as to his sin” [ar-Rahmaan 55:39].
This is one of the verses in Soorat ar-Rahmaan that speak of the terrors of the Day of Resurrection and explain that one aspect of the terror of that great Day is that no human or jinn will be questioned about his sin.
The scholars have given a number of interpretations for this verse:
1.
That humans and jinn will not be questioned on the Day of Resurrection by way of finding out about their sins, because Allah, may He be glorified and exalted, knows best about them. But He will question them by way of making a statement or a rebuke or telling off. This is more frightening and serves to emphasise the horror of what will happen on the Day of Resurrection.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) says:
“no question will be asked of man or jinn as to his sin” – why? Because everything is known. What is meant here is that there will be no questioning by way of finding out, because all things are known. As for the kind of asking that is intended as a stern rebuke, that will take place. Allah, may He be exalted, says:
“And (remember) the Day (Allah) will call to them, and say: What answer gave you to the Messengers?
Then the news of a good answer will be obscured to them on that day, and they will not be able to ask one another”
[al-Qasas 28:65]
“Except those on the Right, (i.e. the pious true believers of Islamic Monotheism);
In Gardens (Paradise) they will ask one another,
About Al-Mujrimoon (polytheists, criminals, disbelievers, etc.), (And they will say to them):
What has caused you to enter Hell?
They will say: We were not of those who used to offer their Salat (prayers)”
[al-Muddaththir 74:39-42].
And Allah, may He be glorified and exalted, will say to the people of Hell when they are thrown into it (interpretation of the meaning):
“Did there not come to you, your Messengers with (clear) evidences and signs? They will say: Yes”
[Ghaafir 40:50].
So they will not be asked about their sin by way of finding out; rather they will be asked by way of telling off and rebuking. What is mentioned about humans and jinn being asked about their sins (“Did you do it or not?”) is questioning that is aimed at rebuking and telling off. There is a difference between questioning that is aimed at finding out and questioning that is aimed as a rebuke, so there is no contradiction between the verses. The verses that speak of them being questioned refer to questioning by way of rebuke and the verses that say that they will not be questioned refer to questioning that is aimed at finding out, because everything is already known and recorded. End quote.
Tafseer al-Qur’aan(from al-Hujuraat to al-Hadeed), p. 317
2.
One of the frightening events that will take place on that Day is that Allah will place a seal on the hearts of the disbelievers and hypocrites, and their hands and feet will speak of what they used to do. They will not be questioned at that time; rather their bodies will be questioned and will bear witness against them, speaking of their sins.
3.
Because of the horror of what the disbelievers encounter on the Day of Resurrection, they will be recognised by the blackening of their faces and the bleariness of their eyes. So there will be no need to ask them about their sins when the signs of disgrace have already appeared on them. This is also a source of great terror and a difficult situation on the Day of Resurrection. This does not contradict the true questioning that will occur at another stage, because the Day of Resurrection will be a long day, with various stages.
Al-Haafiz Ibn Katheer (may Allah have mercy on him) said:
The verse (interpretation of the meaning):“So on that Day no question will be asked of man or jinn as to his sin” [ar-Rahmaan 55:39]is similar to the verse in which Allah says (interpretation of the meaning):“That will be a Day when they shall not speak (during some part of it), And they will not be permitted to put forth any excuse” [al-Mursalaat 77:35-36]. This is one stage. And there will be another stage during which people will be questioned about all their deeds. Allah says (interpretation of the meaning):“So, by your Lord (O Muhammad SAW), We shall certainly call all of them to account. For all that they used to do” [al-Hijr 15:92-93]. Hence Qataadah quoted the words“So on that Day no question will be asked of man or jinn as to his sin” [ar-Rahmaan 55:39]and said: The questioning will have occurred, then a seal will be placed over the people’s mouths, and their hands and feet will tell of what they used to do.
‘Ali ibn Abi Talhah said, quoting from Ibn ‘Abbaas: He will not ask them, Did you used to do such and such? Because He knows better than they do about that. Rather he will say: Why did you do such and such? This is another view.
Mujaahid said concerning the verse: The angels will not ask about the sinners, because they will be known by their marks (blackened faces – cf. ar-Rahmaan 55:41). This is a third view.
It seems that this will come when instructions have been issued to take them to Hell. At that time they will not be asked about their sins; rather they will be taken to it and thrown into it, as Allah says (interpretation of the meaning):“The Mujrimoon (polytheists, criminals, sinners, etc.) will be known by their marks” [ar-Rahmaan 55:41], i.e., by marks that will appear on them.
Al-Hasan and Qataadah said: They will recognise them by their blackened faces and the bleariness of their eyes. I say: Similarly, the believers will be recognised by the bright marks on their faces and limbs from the traces of wudoo’. End quote.
Tafseer al-Qur’aan al-‘Azeem, 7/499
Al-‘Allaamah al-Ameen ash-Shanqeeti (may Allah have mercy on him) says:
Allah, may He be exalted, says (interpretation of the meaning):“Then surely, We shall question those (people) to whom it (the Book) was sent…” [al-A‘raaf 7:6]. This verse indicates that Allah will question all people on the Day of Resurrection. There are similar verses, such as the following:
“So, by your Lord (O Muhammad ), We shall certainly call all of them to account”
[al-Hijr 15:92]
“But stop them, verily they are to be questioned”
[as-Saaffaat37:24]
“And (remember) the Day (Allah) will call to them, and say: What answer gave you to the Messengers?”
[al-Qasas 28:65].
And there are other verses that indicate the opposite of that, such as the following:
“So on that Day no question will be asked of man or jinn as to his sin”
[ar-Rahmaan 55:39]
“But the Mujrimoon (criminals, disbelievers, polytheists, sinners, etc.) will not be questioned of their sins”
[al-Qasas 28:78].
The answer (to this apparent contradiction) consists of the following points:
1.
This is the best answer because it is what is indicated by the Qur’aan, which is that questioning is of two types: questioning by way of rebuke and telling off, which usually starts with the word “Lima(Why)…?”, and questioning that is aimed at finding out, which usually starts with the word “Hal…?” (an Arabic word which signals that what follows is a question). If the question starts with the wordLima, it is a question by way of rebuke; and if it starts with the wordHal, it is a question aimed at finding out.
We can see from the context of the Qur’aan that all questions that will be put to them, as stated in the Qur’aan, are questions that are intended as a rebuke, as in the verses in which Allah says:
“But stop them, verily they are to be questioned. ‘What is the matter with you? Why do you not help one another (as you used to do in the world)?’”
[as-Saaffaat 37:24-35]
“Is this magic, or do you not see?”
[at-Toor 52:14]
“Did not the Messengers come to you from yourselves”
[az-Zumar 39:71]
“Did no warner come to you?”
[al-Mulk 67:8]
and there are other similar verses.
And Allah will ask the Messengers: What did you respond? – As a rebuke to those who disbelieved in them. This is similar to the questioning of the girl who was buried alive, for what sin she was killed? (cf. at-Takweer 81:9) – this is a rebuke to the one who killed her.
2.
On the Day of Resurrection there will be various stages, at some of which they will be questioned and at others they will not be questioned.
End quote.
Daf‘ Eehaam al-Idtiraab ‘an ‘Aayaat al-Kitaab, p. 15
And Allah knows best.

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Quraanic Exegesis, Dought&clear, - * Who are the greatest losers in respect of (their) deeds? Are the sinners included with them?

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I hope you can give the tafseer (commentary) on this passage:
“Say (O Muhammad SAW): Shall We tell you the greatest losers in respect of (their) deeds?
Those whose efforts have been wasted in this life while they thought that they were acquiring good by their deeds!
They are those who deny the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord and the Meeting with Him (in the Hereafter). So their works are in vain, and on the Day of Resurrection, We shall not give them any weight”
[al-Kahf 18:103-105].
What I am asking for is an explanation of who are the greatest losers in respect of their deeds among the Muslims? Is the one who does not follow the Messenger of Allah with regard to the command to let the beard grow one of the greatest losers in respect of their deeds, or is this not connected to what Allah says in this verse?
I also hope you will explain the du‘aa’ of the Prophet and Messenger of Allah for forgiveness for those who shave; are they the ones who shave their beards?.
Praise be to Allaah.
Firstly:
This verse is from Soorat al-Kahf, which is a Makkan soorah (revealed in Makkah). It was revealed concerning the kuffaar idol-worshippers whose devils lead them astray and made their actions seem good to them, so they thought that they were guided and that the Muslims were misguided. Allah, may He be exalted, tells us about that in the verse (interpretation of the meaning):“And verily, they (Satans / devils) hinder them from the Path (of Allah), but they think that they are guided aright!” [az-Zukhruf 43:37]. And He, may He be exalted, said (interpretation of the meaning):“A group He has guided, and a group deserved to be in error; (because) surely they took the Shayatin (devils) as Awliya (protectors and helpers) instead of Allah, and consider that they are guided” [al-A‘raaf 7:30]. And Allah, may He be exalted, stated that they are disbelievers when He said in the same passage (that you asked about):“They are those who deny the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord and the Meeting with Him (in the Hereafter).” [al-Kahf 18:104].
The fact that these verses were revealed concerning the mushrikeen is something about which there can be no doubt, because this verse is Makkan (revealed in Makkah), as we stated above. This does not mean that it cannot include others; it also includes the Jews and Christians, according to the wording, the meaning and the ruling. And it includes the followers of innovation and misguidance, commensurate with what their beliefs and actions include of misguidance and things that are contrary to sharee‘ah. So the nullification of their good deeds – in these verses – is complete in the case of the kuffaar, mushrikeen and apostates; as for the followers of innovation and misguidance among the Muslims, their deeds are not nullified completely; rather those that are innovated and contrary to sharee‘ah are nullified.
Ibn Katheer (may Allah have mercy on him) said: al-Bukhaari narrated that Mus‘ab said: I asked my father – i.e., Sa‘d ibn Abi Waqqaas – “Say (O Muhammad SAW): Shall We tell you the greatest losers in respect of (their) deeds?”: does this refer to the Harooris (Khaarijis)? He said: No; they are the Jews and the Christians. As for the Jews, they rejected Muhammad (blessings and peace of Allah be upon him); as for the Christians, they disbelieved in Paradise and said that there is no food or drink in it. The Harooris are the one who broke Allah’s Covenant after ratifying it (cf. al-Baqarah 2:29). and Sa‘d (may Allah be pleased with him) used to call them the evildoers (al-faasiqeen).
‘Ali ibn Abi Taalib, ad-Dahhaak and others said: They are the Harooris, i.e., the Khaarijis.
What is meant by these words of ‘Ali (may Allah be pleased with him) is that this verse includes the Harooris as well as the Jews, Christians and others; it does not mean that it was revealed specifically concerning the former and not the latter. In fact it is more general in meaning than this; this verse was revealed in Makkah, before the message was addressed to the Jews and Christians, and before the Khaarijis even existed. It is general in meaning and applies to everyone who worships Allah in any way that is not pleasing to Him, thinking that he has got it right and that his deeds are acceptable, when in fact he has got it wrong and his deeds are rejected, as Allah, may He be exalted, says (interpretation of the meaning):
“Some faces, that Day, will be humiliated (in the Hell-fire, i.e. the faces of all disbelievers)
Labouring (hard in the worldly life by worshipping others besides Allah), weary (in the Hereafter with humility and disgrace).
They will enter in the hot blazing Fire”
[al-Ghaashiyah 88:2-4]
“And We shall turn to whatever deeds they (disbelievers, polytheists, sinners, etc.) did, and We shall make such deeds as scattered floating particles of dust”
[al-Furqaan 25:23]
“As for those who disbelieve, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until he comes up to it, he finds it to be nothing”
[an-Noor 24:39].
And in this verse, He says: “Say:Shall We tell you” i.e., shall We inform you
“the greatest losers in respect of (their) deeds”. Then He explains who they are and says:
“Those whose efforts have been wasted in this life” i.e., they did invalid deeds that were not in accordance with sharee‘ah, and were not prescribed, pleasing to Allah or acceptable.
“while they thought that they were acquiring good by their deeds” i.e., they believed that they were doing something good, and that they were accepted and loved.
End quote fromTafseer Ibn Katheer, 5/201, 202
It is worth noting that Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) commented on the verses from al-Ghaashiyah – which are mentioned above in the quotation from Ibn Katheer – and said that they refer to the Day of Resurrection, and that the faces of the disbelievers on that day will be humiliated, that is disgraced. But that is not in this world. SeeMajmoo‘ al-Fataawa, 16/217-220
Thus it is known that the verse does not include the one who disobeys Allah, may He be exalted, and shaves his beard. Rather the verses speak about the worship of anything other than Allah, and it is known that the verse was originally revealed about the disbelievers, and the inclusion of the followers of innovation under that heading is done of the basis of analogy.
Secondly:
The hadeeth of ‘Abdullah ibn ‘Umar (may Allah be pleased with him) – which states that the Messenger of Allah (blessings and peace of Allah be upon him) said: “O Allaah, have mercy on those who shaved their heads.” They said: And those who cut their hair, O Messenger of Allaah? He said: “May Allaah have mercy on those who shaved their heads.” They said: And those who cut their hair, O Messenger of Allaah? He said: “And those who cut their hair” (narrated by al-Bukhaari, 1640; Muslim, 1301) – has nothing to do with shaving or cutting the beard; rather it undoubtedly has to do with exiting ihram following ‘Umrah or Hajj by shaving the hair of the head. We do not think that any Muslim would dare to say that shaving (when exiting ihram) includes shaving the beard. The one who says that is extremely ignorant and he should be taught and disciplined, because he has spoken about Allah, may He be exalted, without knowledge. If the one who said that is someone who claims to have knowledge, then undoubtedly his saying that is a mockery and is toying with the verses of Allah and distorting the words.
And Allah knows best.

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Commentary on Hadeeth, - Dought & clear, - * What is the meaning of the Prophet’s words, “I can see you behindmy back”?

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Hadith from Sahih Bukhari
Narrated Abu Huraira: Allahs Apostle said, "Do you consider or see that my face is towards the Qibla? By Allah, neither your submissiveness nor your bowing is hidden from me, surely I see you from my back."
Does this mean that Prophet could have seen at things behind him as well? Please clarify.
Praise be to Allah.
One of the miracles of which the Prophet (blessings and peace of Allah be upon him) told his Companions is that he could see them behind his back, as he could see them in front of him.
Al-Bukhaari (741) and Muslim (424) narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Do you think that I face the qiblah (and do not know what you are doing)? By Allah, your bowing and prostrating are not hidden from me; I can see you behind my back.”
Ahmad (9504) narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) led us in praying Zuhr, and in the last row there was a man who prayed badly. When he said the salaam, the Messenger of Allah (blessings and peace of Allah be upon him) called him and said: “O So and so, do you not fear Allah? Do you not see how you pray. You think that you could hide from me some of what you do, but by Allah I can see behind me as well as I can see in front of me.”
Classed as saheeh by Shaykh al-Albaani (may Allah have mercy on him) inMishkaat al-Masaabeeh(no. 811)
The word seeing mentioned in the hadeeths is to be understood as it appears to mean, i.e., that he could see them visually. This is indicated by the report narrated by Muslim (423) from the hadeeth of Abu Hurayrah (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) prayed one day, then he finished and said: “O So and so, why don’t you pray well? Why doesn’t the worshipper look at how he is praying when he prays? He is only praying for himself. By Allah, I can see behind me as well as I can see in front of me.”
An-Nawawi (may Allah have mercy on him) said, commenting on this hadeeth: The scholars said: What this means is that Allah, may He be exalted, created for the Prophet (blessings and peace of Allah be upon him) the ability in the back of his head to see what was behind him, and he (blessings and peace of Allah be upon him) was granted more extraordinary abilities than this. This is not contrary to reason or textual evidence; rather the texts confirm this, so we must believe in it. Al-Qaadi said: Ahmad ibn Hanbal (may Allah have mercy on him) and the majority of the scholars said that this seeing was in a literal and real sense.
End quote fromSharh Muslimby an-Nawawi (4/149)
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said: There was a difference of scholarly opinion as to the meaning of this. It was said that what was meant is knowledge, either by means of Revelation so that he knew thereby how people really performed the prayer, or by means of inspiration. But this is subject to further discussion, because if what is meant is mere knowledge, he would not have specified by saying “behind my back.” And it was suggested that what is meant is that he could see whoever was on his right and on his left, of those on whom his gaze fell if he turned slightly sometimes, and he described those who were standing there as being behind his back. But this appears to be stretching the meaning and it is turning away from the apparent meaning when there is no need to do so.
The correct view is that it is to be interpreted as it appears to mean, and that this “seeing” was in a real and literal sense that was unique to the Prophet (blessings and peace of Allah be upon him) and was an extraordinary feat. Based on that, the author narrated this hadeeth under the heading of the signs of Prophethood; it was also narrated under a similar heading from Imam Ahmad and others.
End quote fromFath al-Baariby Ibn Hajar (1/514)
Does this miracle include times of prayer and other situations? The text refers to prayer; as for other situations, there is no text that speaks of them. According to some scholars that is possible, but according to others it applied only to the case of prayer.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said: The apparent meaning of the hadeeth is that this was something limited to the case of prayer, but it may be that this happened in all situations. That was also narrated from Mujaahid.
End quote fromFath al-Baariby Ibn Hajar (1/515)
Mullah ‘Ali al-Qaari said: The words “I can see you behind my back” do not necessarily mean that this occurred all the time, because it is contrary to the report which says “I do not know what is behind my wall.” Hence this was unique to the case of prayer and his knowledge about the worshippers behind him. And Allah knows best.
End quote fromMirqaat al-Mafaateeh Sharh Mishkaat al-Masaabeeh(4/197)
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: He could see them behind his back, and this is something that was unique to the Prophet (blessings and peace of Allah be upon him): in this particular situation (i.e., prayer) he could see the people behind his back. But in other situations, he could not see anything behind his back.
End quote fromSharh Riyaadh as-Saaliheen(5/113)
And Allah knows best.

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Commentary on Hadeeth, - Dought & clear, - * The hadeeth “whoever among you canafford it, let him get married” does not mean that one who is poor cannot get married

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In UK there are several students who are with out jobs so to avoid haram they need to get married. I have come across two hadiths which seem to be contradicting. The 1st hadith states “O young men, whoever among you can afford to get married, let him do so”. In the 2nd hadith The Messenger of Allaah (peace and blessings of Allaah be upon him) marries a woman to who seems to be a poor man so could you please elaborate on these 2 hadiths because it seems to be contradicting.
Just to clarify my question, to my understanding the 1st hadith is telling us that the man should be financially able to support a wife in order to get married but in the 2nd hadith the man is poor and he gets married. These 2 hadiths seem to contradict each other or have I misunderstood it.
Both hadiths are listed below
“O young men, whoever among you can afford to get married, let him do so, and whoever cannot afford it, let him fast, for that will be a shield for him.” (Agreed upon, from the hadeeth of Ibn Mas’ood, may Allaah be pleased with him. Al-Bukhaari, 4778; Muslim, 1400).
No 4695 Narrated Sahl bin Sad:
A lady came to the Prophet and declared that she had decided to offer herself to Allah and His Apostle. The Prophet said, "I am not in need of women." A man said (to the Prophet) "Please marry her to me." The Prophet said (to him), "Give her a garment." The man said, "I cannot afford it." The Prophet said, "Give her anything, even if it were an iron ring." The man apologized again. The Prophet then asked him, "What do you know by heart of the Quran?" He replied, "I know such-and-such portion of the Qur'an (by heart)." The Prophet said, "Then I marry her to you for that much of the Qur'an which you know by heart."
Praise be to Allah.
The first hadeeth was narrated by al-Bukhaari (5066) and Muslim (1400) from Ibn Mas‘ood, who said: We were with the Prophet (blessings and peace of Allah be upon him), young men who had nothing of wealth. The Messenger of Allah (blessings and peace of Allah be upon him) said to us: “O young men, whoever among you can afford it, let him get married, for it is more effective in lowering the gaze and guarding one’s chastity. And whoever cannot afford it should fast, for it will be a shield for him.”
The second hadeeth was narrated by al-Bukhaari (5030) and Muslim (1425) from Sahl ibn Sa‘d: A woman came to the Messenger of Allah (blessings and peace of Allah be upon him) and said: O Messenger of Allah (blessings and peace of Allah be upon him), I have come to give myself to you (in marriage). The Messenger of Allah (blessings and peace of Allah be upon him) looked her up and down, then the Messenger of Allah (blessings and peace of Allah be upon him) lowered his head. When the woman saw that he had not made any decision about her, she sat down. A man among his companions stood up and said: O Messenger of Allah, if you have no need of her then marry her to me. He said: “Do you have anything?” He said: No, by Allah, O Messenger of Allah. He said: “Go to your family and see if you can find something.” So he went, then he came back and said: No, by Allah, O Messenger of Allah, not even a ring of iron, only this izaar (lower garment) of mine – Sahl said: he did not have a rida’ (upper garment) – and she may have half of it. The Messenger of Allah (blessings and peace of Allah be upon him) said: “What will she do with your izaar? If you wear it she will not have anything of it and if she wears it you will not have anything of it. The man sat down, and after he had sat for a long time, he got up (to leave). The Messenger of Allah (blessings and peace of Allah be upon him) saw him turning away, and he ordered that he be called to him. When he came, he said: “What do you know of the Qur’aan?” He said: I know Soorah such and such and Soorah such and such – and he listed them. He said: “Do you recite them by heart?” He said: Yes. He said: “Go. You have been given her (in marriage) for what you know of the Qur’an.”
These two hadeeths do not contradict one another, praise be to Allah; rather each of them speaks of a specific situation. The hadeeth of Ibn Mas‘ood addresses young men and those who want to get married in general terms, to highlight the fact that marriage requires one to have sufficient resources so that the husband will be able to do what has been enjoined upon him of spending on his wife’s maintenance and providing her with clothing and accommodation.
The phrase translated here as “afford it” refers to the costs of marriage; the Lawgiver wanted to highlight this principle, which is that marriage is not merely a contract or fulfilling one’s desire in a permissible manner; rather it is responsibilities and duties, and it is the man who is responsible for his wife’s maintenance.
This also indicates that in the case of one who is unable to get married, it is prescribed for him to focus on fasting, because it weakens desire and reduces the influence of the Shaytaan, so it is one of the means of attaining chastity and lowering the gaze.
Majmoo‘ Fataawa Ibn Baaz(3/329)
The words of the Prophet (blessings and peace of Allah be upon him), “whoever among you can afford it, let him get married” also indicate that what is prescribed for the one who is able to afford the costs and responsibilities of marriage is to hasten to get married.
The scholars of the Standing Committee said: Hastening to get married, for a younger man, is the Sunnah for whoever can afford the expenses of marriage and fulfil the duties of marriage.”
End quote fromFataawa al-Lajnah ad-Daa’imah(18/6)
See also the answer to question no. 9262.
With regard to the second hadeeth, it refers to a specific case, and the issue is that of a poor person who wanted to get married and keep himself chaste, so the Prophet (blessings and peace of Allah be upon him) married him to that woman who came to offer herself in marriage to the Prophet (blessings and peace of Allah be upon him). This indicates that poverty in and of itself is not an impediment to marriage if the husband is religiously committed and believes sincerely in his Lord, and the woman is likewise. Moreover, Allah, may He be exalted, says (interpretation of the meaning):“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 Salihoon (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-Sufficent for His creatures needs, All-Knowing (about the state of the people)” [an-Noor 24:32]. If a person sincerely puts his trust in Allah, wants to keep himself chaste, and seeks that which is with Allah of bounty, there is the hope that Allah will help such a person and grant him provision from His bounty, as at-Tirmidhi (1655) narrated, in a report which he classed as hasan, from Abu Hurayrah, who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “There are three whom Allah is bound to help: the mujaahid who strives (in jihad) for the sake of Allah, the mukaatib (a slave who has made a contract of manumission with his master) who wants to pay off his manumission, and a man who gets married, seeking to remain chaste.”. It was classed as hasan by al-Albaani inSaheeh at-Tirmidhi.
Imam al-Bukhaari (may Allah have mercy on him) included this hadeeth in a chapter entitled: “Chapter on marriage of one who is in financial difficulty, because Allah, may He be exalted, says (interpretation of the meaning):“If they be poor, Allah will enrich them out of His Bounty” [an-Noor 24:32]. Al-Haafiz (may Allah have mercy on him) said: “The words ‘because Allah, may He be exalted, says (interpretation of the meaning):‘If they be poor, Allah will enrich them out of His Bounty’ [an-Noor 24:32]” explain the reason why al-Bukhaari put this as the title of this chapter; what is meant is that current poverty is not an impediment to marriage, because of the possibility of acquiring wealth in the future.
‘Ali ibn Abi Talhah said, quoting Ibn ‘Abbaas: Allah encouraged them to get married and enjoined that upon free men and slaves, and promised to make them independent of means, as He said:“If they be poor, Allah will enrich them out of His Bounty” [an-Noor 24:32].
And it was narrated that Ibn Mas‘ood said: “Seek independence of means through marriage.”
Tafseer Ibn Katheer(6/51)
Shaykh Ibn Baaz (may Allah have mercy on him) said:
In this verse, Allah – may He be glorified – enjoined marriage of single and righteous people among slave men and women, and He said – and He speaks the truth – that this is one of the means of attaining bounty for those who are poor, so that husbands and women’s guardians may be reassured that poverty should not be an impediment to marriage; rather marriage is one of the means of attaining provision and independence of means.
End quote fromFataawa Islamiyyah(3/213)
The fact that the one who is able to afford it is encouraged to get married does not mean that one who cannot afford it is not allowed to get married, especially if he fears hardship for himself.
The one who cannot afford it is instructed to fast so as to suppress his desire, but that does not mean that he is not allowed to seek to get married. Perhaps he will find someone who will help him to get married, or perhaps he will find someone who will accept him in his current situation because of his religious commitment and righteousness. These are individual cases that vary according to people’s situations and customs. As for the meaning of the hadeeth of Ibn Mas‘ood, it is a general teaching and advice to those who are not able to get married, instructing them to protect themselves by fasting. If anyone among them finds a means to get married, there is nothing wrong with that; in fact he is encouraged and urged to do so. Hence when he said “and whoever cannot afford it”, he did not say “let him not get married”; rather he said “[he] should fast”, lest he fall into sin. But if he is able to get married with some difficulty, there is undoubtedly nothing wrong with that. Rather fasting is given as an alternative when one is not able to get married; if one is able to get married, even with some difficulty, then that is preferable.
And Allah knows best.

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