The unmarried and the orphans: their origin is 'ayaim and 'yatama, and they were inverted. The unmarried (al-aym) refers to both the man and the woman. And he has not married (aam) and she has not married (amat) and they have not married (ta'ayama): if they have not married, whether they are virgins or previously married. He said:

If you marry, I will marry; and if you remain unmarried... and if I were to give a fatwa among you, I would remain unmarried.

[He means by saying: if you marry, I will marry; and if you do not marry, I will not marry. The phrase 'and if I were to give a fatwa among you' is an interjection. The most youthful is the one who is most youthful. He used the plural pronoun for males for the sake of honor, and raising the present tense in response to the condition, as here, is rare, and perhaps he committed it for the sake of the rhyme.]

And about the Messenger of Allah, blessings and peace be upon him, [I did not find it]. "O Allah, we seek refuge with You from being unmarried, from thirst, from being unmarried, from being broken, and from being weak.

[The phrase 'from being unmarried, from thirst, and from being broken' in the authentic narrations indicates 'the thirst' is the thirst and the heat of the stomach, and it implies that 'the cloud' is the time of that. And it mentions 'the unmarried' who do not have spouses among men and women. And the woman is said to be 'amat' from her husband, she becomes 'a'ima.' And it mentions breaking something at its front, meaning: to break it and extract what is in it. And it mentions: 'the weak child and the young one' as weak, which is a weak appetite at the beginning of what he eats. And 'the qarm' - with the vowel - is a strong desire for meat. It is narrated in the hadith as 'the qadhm' with the dhad instead of the ra. In the authentic narrations: 'the qadhm' is on the pattern of 'al-hajf': the strong. And it also mentions: 'the hajf' from the ostrich and from the people. The heavy, coarse. Al-Kumayt said:

He is the most precise in our midst in bravery... and among those who oppose him is the heavy hajf.

And the weight cannot be correct except by emphasizing the fa. And it mentions 'the hawas': the lion (peace be upon him).]

And the meaning is: marry those who are unmarried among you from the free men and women, and whoever is righteous among your boys and girls. And it was read: from your slaves. This command is for encouragement, as it is known that marriage is a recommended matter.

[Muhammad said: 'This command is intended for encouragement, then he mentioned hadiths that indicate that, and included in it his saying, blessings and peace be upon him: whoever finds marriage and does not marry is not one of us.' Ahmad said: 'This indicates obligation more so, but similar has been reported regarding leaving the Sunnahs often, and it seems that the meaning is: whoever does not follow our Sunnah, although it has been reported in the obligatory, such as his saying: 'whoever deceives us is not one of us' and avoiding deception is obligatory, 'and whoever draws weapons in a fitna is not one of us' and similar is much.']

And it may be obligatory for the guardians when the woman requests that, and among the people of the apparent: marriage is obligatory. And what indicates that it is recommended is his saying, blessings and peace be upon him: 'Whoever loves my nature should follow my Sunnah, and marriage is among my Sunnah.'

[It was narrated by Abdul Razzaq from the narration of Ubaid bin Sa'id, who said the Messenger of Allah, blessings and peace be upon him... and he mentioned it in a disconnected manner, and Abu Ya'la narrated it from this way, so he thought that Ubaid bin Sa'id had companionship. And Ibn Adi narrated from the narration of Abu Huraira, and Wasil bin Abdul Rahman from Al-Hasan from Abu Huraira with the wording: 'Whoever loves my nature should follow my Sunnah, and among my Sunnah is marriage.']

And from him, blessings and peace be upon him: 'Whoever has what he can marry with and does not marry is not one of us.'

[It was narrated by Abu Dawood in the disconnected narrations, and Ahmad, Ishaq, Al-Darimi, Al-Tabarani, Abdul Razzaq, and Ibn Abi Shaiba, all from the narration of Abu Al-Muflis from Abu Najih, who raised it: 'Whoever is able to marry and does not marry is not one of us.' And Al-Thalabi narrated it from this way, with the wording of the author. Ibn Rahwayh said: 'Some narrated it from Ibn Jurayj from Abu Al-Muflis from Abu Najih, Amr bin Abasa, who said: I heard the Messenger of Allah, blessings and peace be upon him, saying... and he mentioned something similar.']

And from him, blessings and peace be upon him: 'When one of you marries, let his devil cry out.'

[The phrase 'let his devil cry out' means: he shouted. (peace be upon him)]

O woe to him, the son of Adam has been protected from me two-thirds of his religion. It was narrated by Abu Ya'la and Al-Tabarani in Al-Awsat. Al-Thalabi narrated it from the report of Salih Mawla Al-Tawamah from Jabir. And from some of them from Abu Huraira instead of Jabir, and in its chain is Khalid ibn Ismail Al-Makhzumi, who is rejected. And from him, blessings and peace be upon him: 'O Iyaad, do not marry an old woman or a barren one, for I intend to boast.' It was narrated by Al-Hakim and Al-Thalabi from the narration of Muawiya ibn Yahya from Yahya ibn Jabir from Jubair ibn Mut'im from Iyaad ibn Ghannam Al-Ash'ari, and Muawiya is weak. And the sayings of the Prophet, blessings and peace be upon him, and the reports are many. Among them is the hadith of Anas, may Allah be pleased with him, in the two Sahihs: 'Some people from the companions of the Prophet, blessings and peace be upon him, asked his wives about his private actions. Some of them said, 'I do not eat meat,' and some said, 'I do not marry women...' The hadith continues: 'But I fast and break my fast, and I stand and sleep, and I eat meat and marry women. So whoever turns away from my Sunnah is not of me.' Among them is the hadith of Ibn Mas'ud, may Allah be pleased with him: 'O young men, whoever among you is able to marry, let him marry.' It is agreed upon and has been mentioned in Al-Ma'idah. And the hadith of Anas, may Allah be pleased with him: 'He used to command marriage and prohibit celibacy.' It was narrated by Ibn Hibban. And the hadith: 'Marry and reproduce, for I will boast of you before the nations.' It has many chains in the Sunnah and others. And the hadith of Atiyyah ibn Bishr in the story of Ikaaf ibn Wada'ah Al-Hilali encouraging marriage. In it, 'The worst of you are your bachelors.' It was narrated by Ishaq in his Musnad, who informed us of Nadiyah from Muawiya ibn Yahya Al-Sudafi that he narrated from Sulayman ibn Musa from Makhlul from Ghaidh ibn Al-Harith from Atiyyah ibn Bishr in full. It was narrated by Al-Tabarani in the Musnad of the people of Ash-Sham from the narration of Ibn 'Atabah from Bard ibn Sanan from Makhlul from Atiyyah ibn Bishr without mentioning Ghaidh. Ahmad said: 'Abdul Razzaq narrated to us from Muhammad ibn Rashid from Makhlul from Abu Dharr and mentioned something similar.' Among them is the hadith of Anas, may Allah be pleased with him: 'Whoever marries has completed half of his faith, so let him fear Allah in the other half.' It was narrated by Al-Tabarani in Al-Awsat, and its chain is very weak, and the rest will come later. And the hadiths about it from the Prophet, blessings and peace be upon him, and the reports are many, and it may be obligatory to abandon it if it leads to disobedience or corruption. And from the Prophet, blessings and peace be upon him: 'When my nation reaches one hundred and eighty years, it has become permissible for them to remain single, to isolate themselves, and to practice asceticism on the tops of the mountains.' It was narrated by Al-Bayhaqi and Al-Thalabi from the hadith of Ibn Mas'ud. And in its chain is Sulayman ibn 'Isa Al-Khurasani, who is a liar.

And through his way, Ibn al-Jawzi narrated it in the fabricated reports, but there is another way for it. It was reported by Ala ibn Ma'bad in the Book of Obedience and Disobedience from al-Hasan ibn Waqid al-Hanafi. He said: I think it is from the hadith of Bahz ibn Hakim, and he mentioned it while it is connected. In the hadith, 'There will come a time for people when they will not attain sustenance except through disobedience. When that time comes, celibacy will be permissible.' Ala ibn Ma'bad reported it in the Book of Obedience and Disobedience. Abdullah ibn al-Mubarak narrated from Mubarak ibn Fudala from al-Hasan who said that the Messenger of Allah, blessings and peace be upon him, said: 'There will come a time for people when no one will be able to preserve his religion except one who flees with his religion from one high place to another, and from one stone to another. When that time comes, celibacy will be permissible.' It was said: How can celibacy be permissible? He mentioned a long hadith. Al-Khattabi connected it in al-Izla from the way of al-Sa'ari ibn Yahya from al-Hasan from Abu al-Ahwas from Abdullah. In its chain is Muhammad ibn Yunus al-Kudaymi, who is weak. If you say: Why did he specify the righteous? I say: To protect their religion and preserve their righteousness. And because the righteous among the slaves are those whose masters are compassionate towards them and treat them like children in preference and affection. Thus, they are likely to be recommended regarding them and cared for, and the recommendation for them is accepted. As for the corrupt among them, their situation with their masters is the opposite. Or it is intended by righteousness: fulfilling the rights of marriage. The condition of Allah should not be forgotten in this matter and its like, which is His will. He returned to his words. He said: 'The condition of wisdom and interest should not be forgotten.' He cited as evidence His saying: 'And if you fear poverty, Allah will enrich you from His bounty if He wills.' Ahmad said: His inclination towards the false belief prevents him from the truth, for his belief is that the consideration of interests is obligatory upon Allah, the Exalted. Thus, the condition of wisdom and interest is a wide barrier from the bounty of Allah, the Exalted. Then he cited as evidence what supports it, not what is in its favor. For His saying in another verse: 'If He wills' implies that the occurrence of wealth is conditioned solely by His will, and this is the belief of the people of truth. Thus, the condition of wisdom is invalidated from the place of proof. Glorified is He above obligation, the Lord of lords. However, it is necessary to be aware of a point that calls for attention, so that its benefit may be widespread and its impact may be great, if Allah wills. That is, if we assume that there is a condition that is omitted, it must be necessarily estimated for the truth of the report. For if we believed that Allah, the Exalted, enriches every married person absolutely, while we observe many who remain in poverty after marriage, and even increase in it, it would necessitate a contradiction of the promise—glorified is Allah and exalted above that. Thus, the necessity of estimating a condition to reconcile the promise and reality has been established. The Qadarites say: What is meant is if wisdom requires that. So, anyone whom Allah does not enrich due to marriage is among those whom wisdom did not require to enrich. We have invalidated that this condition is the estimated one, and we have determined that the estimated condition is the condition of will as shown in the other verse. Then, everyone who becomes wealthy through marriage is because Allah, the Exalted, did not will his wealth. So, one might say: If the will is what is considered in the wealth of the married person, it is also what is considered in the wealth of the bachelor. What is the connection of the promise of wealth to marriage, while the state of the married person is divided in wealth according to the will, some are wealthy through it, and some are poor, just as the state of the unmarried is also divided? And this is not like establishing the condition of will in forgiveness for the sinful monotheist, for the promise there is connected to monotheism. And although it is also connected to the will, in that the non-monotheist is not forgiven by Allah absolutely, you cannot say: And the unmarried person will not be enriched by Allah absolutely, because reality denies that. The answer—and with Allah is success—is that the benefit of linking wealth to marriage is that it has been ingrained in nature to rely on causes and depend on them, while being heedless of the Creator, glorified and exalted is He, until imagination overpowers reason, leading one to believe that having many dependents is a cause that necessarily leads to poverty, and their absence is a cause that necessarily leads to saving money. Even though one of these two causes does not affect what imagination has linked it to. Thus, I want to uproot this entrenched illusion by indicating that Allah, the Exalted, may provide wealth and increase it, even with many dependents, which is a cause for illusions of depleting wealth. And poverty may be decreed even in its absence, which is a cause for abundance in illusions, and reality bears witness to that without dispute. This clearly indicates that the causes that people imagine are connected to their effects in an inseparable manner, contrary to what they claim. Rather, wealth and poverty are decreed by the Creator of causes, not contingent upon that estimation except by a specific will. Thus, a wise and alert person will not shy away from marriage, for it has been established for him that it has no effect on poverty, and that Allah, the Exalted, does not prevent him from being enriched, nor does the absence of marriage affect it for the sake of saving, for it has been established that it has no effect on it. And that if a servant engages in a cause, he should not look to it but to the will of Allah, the Exalted. Thus, the meaning of His saying then: 'If they are poor...' the verse indicates that marriage does not prevent them from wealth from the bounty of Allah. He expressed the negation of it being a barrier to wealth by its existence alongside it. And the barrier is not invalidated by the existence of what is imagined to be a barrier alongside what is imagined to be a barrier, even if in one of the forms as a result of that. From this valley are examples of His saying: 'So when the prayer is concluded, disperse in the land.' The apparent meaning is the request to spread after the prayer is concluded, but that is not the intended reality. Rather, the aim is to affirm the removal of the barrier, which is the prayer, and to indicate that when the prayer is completed, there is no barrier. Thus, he expressed the negation of the barrier by the act of dispersing, which implies the demand for dispersal, emphasizing the realization of the meaning to the listener. And Allah knows best. So contemplate this section and take it as a support where the need arises. And the wise does not will except what wisdom necessitated and what is in the interest.

And from the Prophet, blessings and peace be upon him: "Seek sustenance through marriage." [It was narrated by Al-Thalabi from the narration of Muslim ibn Khalid and Ibn Mardawayh from the narration of Abu Al-Sa'ib Salam ibn Janadah from Abu Usamah from Hisham from his father from Aisha, raised up: "Marry women, for they bring wealth." Al-Hakim said that Salam is unique in this, and he is trustworthy. Al-Bazzar and Al-Daraqutni and others said that Salam narrates it as a disconnected report. It is as they said. Abu Bakr ibn Abu Shaybah narrated it from Abu Usamah, but he did not mention Aisha. Likewise, Abu Dawood narrated it in the disconnected reports from Ibn Al-Tawamah from Abu Usamah, and Abu Al-Qasim Hamzah ibn Yusuf narrated it in the history of Jurjan from the narration of Al-Husayn ibn Al-A'wan from Hisham connected. Al-Husayn is accused of lying. "Note" The narrator thought that this refutes the words of Al-Bazzar and Al-Daraqutni. It is not as he thought, for he said that Abdul Mu'min Al-Attar followed him, and he also said that Abdullah ibn Najiyah followed him. As for the first, the follower is only Al-Husayn, the teacher of Abdul Mu'min, and we have said that he is not worth anything. As for the second, he narrated it from Abu Al-Sa'ib himself, so the uniqueness of Abu Al-Sa'ib in connecting it from among the trustworthy is evident. As for Al-Husayn ibn Al-A'wan, his following does not provide any benefit due to his weakness." And a man complained to him about need, saying: [It was narrated by Al-Thalabi from the narration of Al-Daraqutni from Abu Ajlān: "A man came to the Prophet, blessings and peace be upon him, and complained to him about need. The narration."]: "You should seek marriage." [The saying "He said: You should seek marriage" in the authentic reports refers to marriage as 'bā' and 'bā'ah, because a man settles with his family, meaning he becomes established with them as he settles with his house. And it also includes "the one burdened with camels," meaning one who is perishing from weakness. If it is specific to camels, it may be expanded to others.] And from Umar, may Allah be pleased with him: I was amazed at one who does not seek wealth through marriage. [It was narrated by Hisham ibn Hassan from Al-Hasan from Umar in a similar manner.] And there was a man among us who was in a poor state, then I saw him after years and his condition had improved and become good. I asked him, and he said: I was in my early days as you know, and that was before I was blessed with a child. When I was blessed with my firstborn, I began to move away from poverty. When my second child was born, I increased in goodness. When I had three, Allah poured goodness upon me abundantly, and I became as you see. And Allah is All-Encompassing, meaning wealthy, having abundance that is not diminished by the wealth of the creatures, but He is All-Knowing, He extends provision to whom He wills and restricts it.