Tawḍīḥ al-Aḥkām - Abd Allah al-Bassam - (5/216)

Tawḍīḥ al-AḥkāmAbd Allah al-Bassam

—whether he is a man in his middle years or an elder whose desire still overcomes him. The youth were singled out only because, in general, their urges are the most intense in this regard.

The Prophet’s rationale—“for it is more effective in lowering the gaze and more protective of the private parts”—demonstrates that lowering the gaze and guarding the private parts are obligatory, while looking at what is forbidden and failing to safeguard the private parts are unlawful, a point on which there is unanimous agreement. Allah the Exalted says: “Tell the believing men to lower their gaze” (al-Nur 24:30), and He says: “and who guard their private parts” (al-Mu’minun 23:5).
Shaykh al-Islam was asked: If a person has no money, is it recommended for him to take a loan in order to marry? There is disagreement on this question within the Hanbali school and others. Allah the Exalted says: “Let those who do not find the means to marry remain chaste until Allah enriches them out of His bounty” (al-Nur 24:33).
Shaykh ʿAbd al-Rahman al-Saʿdi said: Marriage is one of Allah’s great blessings. He has legislated it for His servants and made it a means and a pathway to countless benefits and interests. He attached to it many legal rulings and both internal and external rights, and He made it one of the established practices of the Messengers.
Professor Ṭabbārah remarked: Marriage in Islam differs from civil codes that strip it of any religious character. Islamic law regards marriage as a religious matter in the sense that its rules are drawn from the religion—not in the sense that clergy must be present or religious rites performed. Rather, it is a contract and covenant between a man and a woman, concluded by offer and acceptance, authenticated by two witnesses, and publicly announced so that it is clearly distinguished from fornication.
A preacher, counselor, khatib, or any caller to Allah should direct the audience toward whatever benefits them and suits their actual circumstances.
The hadith also points to Allah’s mercy toward His creation and His care for them in averting every evil and prohibition. Whenever He forbids something, He opens for them a lawful alternative that suffices them and makes them independent of what He has prohibited.

لمؤنته، وقد غلبته الشهوة من الكهول والشيوخ، ولكن خص الشباب لما لديهم من الدافع في هذه الناحية. ٤ - التعليل بأنَّه أغض للبصر وأحصن للفرج، دليل على وجوب غضّ البصر، وإحصان الفرج، وتحريم النظر، وعدم إحصان الفرج، وهو أمرٌ مجمع عليه، قال تعالى: ﴿قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ﴾ [النور: ٣٠] وقال تعالى: ﴿وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ (٥)﴾ [المؤمنون: ٥]. ٥ - قال شيخ الإِسلام: من لا مال له هل يستحب له أن يقترض؟ فيه نزاع في مذهب أحمد وغيره، وقد قال تعالى: ﴿وَلْيَسْتَعْفِفِ الَّذِينَ لَا يَجِدُونَ نِكَاحًا حَتَّى يُغْنِيَهُمُ اللَّهُ مِنْ فَضْلِهِ﴾ [النور: ٣٣]. ٦ - قال الشيخ عبد الرحمن السعدي: النكاح من نِعم الله العظيمة، حيث شرعه لعباده، وجعله وسيلةً وطريقًا إلى مصالح ومنافع لا تحصر، ورتَّب عليه من الأحكام الشرعية والحقوق الداخلية والخارجية أشياء كثيرة، وجعله من سنن المرسلين. ٧ - وقال الأستاذ طبارة: الزواج في الإِسلام يختلف عن القوانين الوضعية التي تجرده من الصفة الدينية، بينما الشريعة الإِسلامية تعتبر الزواج من المسائل الدينية، على معنى أنَّه استمد قواعده من الدين، لا على أنَّه لابد من حضور رجال الدين وإقامة المراسم الدينية، وإنما هو عقدٌ وعهدٌ بين الرجل والمرأة، يعتمد على الإيجاب والقبول، وتوثيقه بالشاهدين، وشهرته وإعلانه ليخالف السفاح. ٨ - أنَّه ينبغي للواعظ والمرشد والخطيب وكل داعية أن يوجه المخاطبين إلى الحال التي تنفعهم، وتناسب حال وضعهم الذي هم فيه. ٩ - وفيه رحمة الله تعالى بخلقه وعنايته بهم بإبعادهم عن كل شرٍّ ومحظور، وأنَّه إذا حرَّم عليهم شيئًا فتَح لهم بابًا مباحًا يغنيهم ويكفيهم عنه.