Draft:Qur'an 24:32
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| Verse's Information | |
|---|---|
| Sura | al-Nur (Qur'an 24) |
| Verse | 32 |
| Juz' | 18 |
| Content Information | |
| Place of Revelation | Medina |
| Topic | Marriage |
| About | Marrying off the singles |
Qur'an 24:32 calls upon believers to facilitate the marriage of unmarried men and women.[1] Exegetes emphasize that poverty and destitution should not constitute an obstacle to marriage,[2] and that a Muslim should not refrain from marriage out of fear of poverty, relying instead on God's promise.[3]
Exegeses note that God underscores the promise of alleviating poverty with the phrase "wa-llahu wasi'un 'alim" (And Allah is All-Encompassing, All-Knowing), determining the sustenance of each individual according to their capacity.[4] Furthermore, through the phrase "in yakunu fuqara'a yughnihimu llahu min fadlihi" (If they are poor, Allah will enrich them out of His bounty), God indicates that poverty should not serve as a deterrent to marriage.[5]
The term "salihin" in the verse is interpreted as referring to individuals who are suitable for marriage, rather than those who are simply righteous in their deeds.[6] This verse is cited in jurisprudential discussions as evidence that financial capability is not a prerequisite for marriage.[7]
It is narrated from Imam al-Sadiq (a) that anyone who refrains from marriage due to fear of poverty has thought ill of God.[8]
| “ | وَأَنكِحُوا الْأَيَامَىٰ مِنكُمْ وَالصَّالِحِينَ مِنْ عِبَادِكُمْ وَإِمَائِكُمْ ۚ إِن يَكُونُوا فُقَرَاءَ يُغْنِهِمُ اللَّهُ مِن فَضْلِهِ ۗ وَاللَّهُ وَاسِعٌ عَلِيمٌ
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| “ | Marry off those who are single among you and the upright among your male slaves and female slaves. If they are poor, Allah will enrich them out of His grace, and Allah is all-bounteous, all-knowing.
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| — Qur'an 24:32 | ||
Al-Shaykh al-Tusi posits that the verse addresses those who hold guardianship over the unmarried,[9] while others maintain that the responsibility for facilitating marriage rests with both the family and society at large.[10] It is further suggested that the verse implies the necessity of providing the preliminaries for marriage, including financial assistance, identifying suitable spouses, encouraging matrimony, and mediation.[11]
Some scholars regard this command as recommendatory, while others consider it obligatory.[12] Sayyid Qutb also views it as obligatory,[13] not in the sense of coercing individuals into marriage, but rather as a necessity to assist those intending to marry and to provide the means for marriage in order to prevent social corruption.[14]
Exegetes argue that this verse instructs people to concern themselves with the marriage of others and to strive to the best of their ability to facilitate the marriage of singles,[15] thereby obliging Islamic society to create favorable conditions for marriage.[16] Muhammad Taqi Misbah Yazdi asserts that neglecting the import of this verse has led the majority of society to overlook this responsibility.[17] A hadith from the Prophet (s) states that for every step taken or word spoken in this cause, the reward is equivalent to one year of worship.[18]
Notes
- ↑ Anṣāriyān, Tafsīr-i ḥakīm, Dār al-ʿIrfān, p. 152.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, p. 458.
- ↑ Mudarrisī, Aḥkām-i khāniwāda wa ādāb-i izdiwāj, 1388 Sh, p. 199.
- ↑ Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 15, p. 113.
- ↑ Bayḍāwī, Anwār al-tanzīl, 1418 AH, vol. 4, p. 105.
- ↑ Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 15, p. 113; Bayḍāwī, Anwār al-tanzīl, 1418 AH, vol. 4, p. 105.
- ↑ Makārim Shīrāzī, Kitāb al-nikāḥ, 1424 AH, vol. 4, p. 164.
- ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 7, p. 220.
- ↑ Shaykh Ṭūsī, Al-Tibyān, Dār Iḥyāʾ al-Turāth al-ʿArabī, vol. 7, p. 432.
- ↑ Qarāʾatī, Tafsīr nūr, 1388 Sh, vol. 6, p. 182.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, p. 457.
- ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 7, p. 220; Mughniyya, Al-Tafsīr al-kāshif, 1424 AH, vol. 5, p. 419.
- ↑ Abū l-Futūḥ al-Rāzī, Rawḍ al-jinān, 1408 AH, vol. 14, p. 128.
- ↑ Sayyid Quṭb, Fī ẓilāl al-Qurʾān, 1425 AH, vol. 4, p. 2515.
- ↑ Miṣbāḥ Yazdī, Nigāhī gudharā bi ḥuqūq-i bashar, 1388 Sh, pp. 256-257.
- ↑ Surūsh & Muqaddas-niyā, Amr bi maʿrūf wa nahy az munkar, 1383 Sh, p. 91.
- ↑ Miṣbāḥ Yazdī, Nigāhī gudharā bi ḥuqūq-i bashar, 1388 Sh, pp. 256-257.
- ↑ Al-Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, 1416 AH, vol. 20, p. 46.
References
- Abū l-Futūḥ al-Rāzī, Ḥusayn b. ʿAlī, Rawḍ al-jinān wa rawḥ al-janān fī tafsīr al-Qurʾān, Effort & Correction: Muḥammad Jaʿfar Yāḥaqqī & Muḥammad Mahdī Nāṣiḥ, Mashhad, Āstān-i Quds-i Raḍavī, 1408 AH.
- Al-Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan, Wasāʾil al-Shīʿa, Correction & Arrangement: Muḥammad Riḍā Ḥusaynī Jalālī, Qom, Muʾassisa Āl al-Bayt (a), 1416 AH.
- Anṣāriyān, Ḥusayn, Tafsīr-i ḥakīm, Qom, Dār al-ʿIrfān, N.d.
- Bayḍāwī, ʿAbd Allāh b. ʿUmar, Anwār al-tanzīl wa asrār al-taʾwīl, Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 1418 AH.
- Makārim Shīrāzī, Nāṣir, Kitāb al-nikāḥ, Qom, Madrasa al-Imām ʿAlī b. Abī Ṭālib (a), 1424 AH.
- Makārim Shīrāzī, Nāṣir, Tafsīr-i nimūna, Tehran, Dār al-Kutub al-Islāmiyya, 1371 Sh.
- Miṣbāḥ Yazdī, Muḥammad Taqī, Nigāhī gudharā bi ḥuqūq-i bashar az dīdgāh-i Islām, Compilation & Writing: ʿAbd al-Ḥakīm Salīmī, Qom, Muʾassisa-yi Āmūzishī wa Pazhūheshī-yi Imām Khomeinī, 1388 Sh.
- Mudarrisī, Sayyid Muḥammad Taqī, Aḥkām-i khāniwāda wa ādāb-i izdiwāj, Qom, Muḥibbān al-Ḥusayn (a), 1388 Sh.
- Mughniyya, Muḥammad Jawād, Al-Tafsīr al-kāshif, Qom, Dār al-Kitāb al-Islāmī, 1424 AH.
- Qarāʾatī, Muḥsin, Tafsīr nūr, Tehran, Markaz-i Farhangī-yi Darshā-yī az Qurʾān, 1388 Sh.
- Sayyid Quṭb, Ibrāhīm Ḥusayn Shādhilī, Fī ẓilāl al-Qurʾān, Beirut, Dār al-Shurūq, 1425 AH.
- Ṭūsī, Muḥammad b. Ḥasan al-. Al-Tibyān fī tafsīr al-Qurʾān, Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, N.d.
- Surūsh, Muḥammad; Muqaddas-niyā, Muḥammad, Amr bi maʿrūf wa nahy az munkar, Qom, Zamzam-i Hidāyat, 1383 Sh.
- Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn, Al-Mīzān fī tafsīr al-Qurʾān, Beirut, Muʾassisa al-Aʿlamī li-l-Maṭbūʿāt, 1390 AH.
- Ṭabrisī, Faḍl b. Ḥasan, Majmaʿ al-bayān fī tafsīr al-Qurʾān, Tehran, Nāṣir Khusraw, 1372 Sh.