Tafsir of An-Nur 24:32

(And marry off the unmarried among you) After the Glorified One forbade fornication and its causes—both near and far—He commanded marriage. This is because marriage, while being an end in itself as it is the foundation for the preservation of the species in a sound manner with the blending of lineages, is also a deterrent against such [illicit acts].

(Al-ayami)—as reported in at-Tahrir from Abu Amr, a view shared by az-Zamakhshari—is an inverted form of ayayim, which is the plural of ayim. Fa‘il is not normally pluralized as fa‘ali; rather, the base form is the former, where the meem was moved forward and vocalized with a fatha for the sake of lightness, causing the ya to be changed into an alif due to its vowel and the fatha preceding it. Ibn Malik and his followers maintained that it is an irregular plural with no inversion, weighing it as fa‘ali, which is the apparent view of Sibawayh.

Regarding the ayim, an-Nadr ibn Shumayl said: It refers to every male who has no female with him, and every female who has no male with him, whether virgin or previously married. It is said: ama (he became an ayim) and amat (she became an ayim) if they did not marry, whether they were both virgins or both previously married. He said: "If you marry, I will marry; and if you remain an ayim, even if I am younger than you, I will remain an ayim." At-Tabrizi said in his commentary on the Diwan of Abu Tammam: "This word is frequently used for a man whose wife has died, and a woman whose husband has died. In ancient poetry, there is evidence that this is linked to death or the absence of a spouse without death." He cited a verse by ash-Shammak: "It would cool my eyes to hear that she—even if I have not attained her—is an ayim who has not been married."

In the commentary on the book of Sibawayh by Abu Bakr al-Khaffaf, the ayim is the woman who has no husband; its origin refers to one who was married and whose husband died due to some calamity that befell her. It was then applied to a virgin metaphorically, as she has no husband. Muhammad [ash-Shaybani] said that it refers to the previously married woman (thayyib), arguing from the report where the Prophet (peace be upon him) said: "The ayim has more right to herself than her guardian, while the virgin is asked for permission regarding herself, and her silence is her permission." Here, he contrasted the ayim with the virgin. The response is that it may be a shared term, but here it was intended to mean the thayyib due to the context of the contrast. The majority hold the view of an-Nadr, meaning: "Marry off those who have no spouse among the free men and free women."

(And the righteous among your male and female slaves) The address here is to the guardians and masters. "Righteousness" refers to its legal meaning. It is required for slaves because one among them who lacks righteousness is far from being worthy of their master concerning themselves with their affairs, showing them compassion, or going to the trouble of managing their interests—which is necessary according to law and custom in terms of spending money or providing benefits. Indeed, it might even cause harm to the master to marry such a person off, so it is better for the master to keep them. Since the one among free men and women who lacks righteousness is not in this category, their righteousness was not conditioned. Others said that "righteousness" is meant in its linguistic sense: those who are fit for marriage and able to fulfill its rights.

The command here is considered by some to be for obligation, and to this the Zahiris adhered; others say it is for recommendation, which is the view of the majority. The Imam [ar-Razi] reported from Abu Bakr ar-Razi that although the verse implies obligation, the predecessors unanimously agreed that it does not intend such. This is evidenced by several points: First, if marriage were mandatory, the transmission of the Prophet (peace be upon him) and the predecessors performing it would be widespread and common due to the general need. Since we find that in his era (peace be upon him) and all eras thereafter there were unmarried men and women, and this was not denounced, it is proven that the command does not intend obligation. Second, we have agreed that if a previously married ayim refuses to marry, the guardian cannot force her. Third, there is universal agreement that it is not incumbent upon a master to marry off his male or female slave, so by analogy, obligation is negated for all. Fourth, the term ayami includes both men and women, and since it is necessary for men to be married only with their permission, this must also apply to women.

The same Imam also stated: "The apparent meaning of the command is obligation, which implies that it is incumbent upon a guardian to marry off his ward. If this is established, marriage is not permitted except with a guardian; otherwise, the ward would deprive the guardian of the ability to fulfill this duty, which is not permissible." The answer to what was reported from Abu Bakr is that all he mentioned are exceptions applied to the verse, and a general text remains an argument even after exceptions are made. Therefore, if the ayim woman requests marriage from the guardian, it becomes mandatory.

In al-Iklil, some used the generality of the verse to argue for the permissibility of marrying off slave girls without conditions and the marriage of a male slave to a free woman. You know that it does not remain in its general sense. My own inclination is that the command is for a generic request, and the intent of "marrying off" is to assist and mediate in marriage or to facilitate it, while the validity of its fulfillment in some cases being conditional upon a guardian is known from another proof. Relying on this verse to establish the necessity of a guardian or that he has the right to force marriage in some cases is not without debate, and its completion is like "the drawing of the qataad thorns" (a metaphor for difficulty); so reflect on it.

Al-Hasan and Mujahid read min 'abidikum (your male slaves) with a ya instead of an alif and a fatha on the 'ayn. It is like 'ibad, the plural of 'abd, though it is used for slaves more than 'ibad is.

(If they are poor, Allah will enrich them from His bounty) The manifest meaning is a promise from Allah—Mighty and Majestic is He—of enrichment. Ibn Jarir, Ibn al-Mundhir, and Ibn Abi Hatim narrated this from Ibn Abbas (may Allah be pleased with them). It is not unlikely that this also serves to block the path of using poverty as an excuse to refrain from marriage.

There is an implicit condition in the verse: the Will [of Allah]. Thus, it is not an objection that many poor people married and did not acquire wealth. The evidence for this implicit condition is His saying: "And if you fear poverty, then Allah will enrich you from His bounty, if He wills." Its context being the prevention of the polytheists from the Sacred Mosque does not negate the indication, as some have erroneously thought. Or, it is His saying: (And Allah is All-Encompassing), meaning: wealthy, possessor of vastness, whose enrichment of the creation does not diminish Him, as there is no end to His bounty and no limit to His power, (All-Knowing).

(He extends provision to whom He wills and restricts it) according to what wisdom and benefit require. The outcome of this returns to the Will, which is the secret behind selecting "All-Knowing" instead of "Generous," despite the latter being more consistent with "All-Encompassing" in terms of outward appearance. In al-Intisaf, it is said: If it is asked, "The bachelor is in the same position, as his wealth is also suspended by the Will, so there is no reason for this specific mention," the answer is that it has been established in the minds of those inclined toward natural causes that dependents are a cause for poverty and their absence is a cause for having ample wealth. Thus, the intention was to sever this ingrained misconception: that Allah (may He be exalted) may increase wealth despite many dependents—which is imagined to be a cause for scarcity—and conversely, scarcity may occur despite being a bachelor. Reality bears witness to this, proving that such a perceived connection is false and that wealth and poverty are by the action of Allah, caused by [His] reasons, and are not dependent on anything but the Will. Once the person intending marriage realizes that marriage does not affect his capacity, he is not prevented from initiating it. The meaning of the verse is then that marriage does not prevent them from the wealth that comes from Allah's bounty. Thus, He expressed the negation of it being a barrier to wealth by its existence alongside it. Similar to this is His saying: "And when the prayer has been concluded, disperse within the land." Its outward command to disperse follows the completion of the prayer, but the intent is to realize the removal of the barrier; that once the prayer is concluded, there is no barrier to dispersing. So He expressed the negation of the barrier to dispersing with something that necessitates the act of dispersing, as a form of hyperbole.

Some have said regarding the difference between the married man and the bachelor: "Wealth for the married man is closer, and the attachment of the Will is more hopeful, due to the text specifying it with a promise, unlike the bachelor. Such is the case when one observes it." This was criticized by noting that it overlooks the verse: "But if they separate, Allah will enrich each from His abundance," and similarly His saying: "But let those who find not [the means for] marriage abstain..." The author of al-Kashf pointed out that this verse and the one following it contain a promise of wealth for both the married and the unmarried, so the objection does not apply. He said: "He (Exalted is He) commanded the guardians not to worry about the poverty of the suitor once righteousness is present, trusting in Allah's kindness in enriching. Then He commanded the poor to abstain until wealth is found, giving them hope. Allah (Exalted is He) intertwined that the pivot of the matter is chastity and righteousness in both cases," which is the answer to the questioner's objection. It is not hidden from you that there are many reports indicating a promise to the one who marries, while we have not found a report for the promise of the bachelor who is not in the process of marriage.

'Abd ar-Razzaq, Ahmad, at-Tirmidhi (who classified it as authentic), an-Nasa'i, Ibn Majah, Ibn Hibban, al-Hakim (who classified it as authentic), and al-Bayhaqi in his Sunan recorded from Abu Hurayrah: "The Messenger of Allah (peace be upon him) said: 'There are three whom it is a right upon Allah to aid: the one who marries seeking chastity, the contract-slave who intends to pay [the ransom], and the one who fights in the way of Allah.'" Al-Khatib recorded in his History from Jabir: "A man came to the Prophet (peace be upon him) complaining of poverty, and he commanded him to marry." Ibn Abi Hatim recorded from Abu Bakr as-Siddiq (may Allah be pleased with him): "Obey Allah in what He has commanded you regarding marriage, and He will fulfill for you what He has promised you of wealth. Allah says: 'If they are poor, Allah will enrich them from His bounty.'" 'Abd ar-Razzaq and Ibn Abi Shaybah in their Musannaf recorded from 'Umar ibn al-Khattab (may Allah be pleased with him): "Seek wealth in ba'ah (marriage)," and in one wording, "Seek wealth in marriage; Allah says: 'If they are poor, Allah will enrich them from His bounty.'"

Ath-Tha'labi and ad-Daylami recorded from Ibn Abbas (may Allah be pleased with them) that the Prophet (peace be upon him) said: "Seek provision through marriage," among other such reports. The reason for the poverty-stricken man's wealth when he marries is a customary cause: the increase in his concern for earning and his complete diligence in effort, as he is afflicted with one whose maintenance is legally and customarily binding upon him. Added to this is the assistance of the wife and her helping him in the matters of his worldly life. This is common among the Arabs and villagers; we have found among them those whose wives suffice them in the matters of their livelihood through their own work. Sometimes, the birth of children is added to this, strengthening the bond of mutual assistance and support. Perhaps the wife has relatives from whom he receives aid due to his affinity with them. This is not found in the case of a bachelor. This poor married man shares with the poor man who is in the process of marrying an increased concern for earning; however, this concern is to obtain the means for marriage, or to improve his condition after marriage. It is not hidden that the state of a married woman and the woman who is in the process of being married are similar to the state of the man; the difference is slight.

This being said, the apparent meaning from the words of some is that what was mentioned regarding the ayami and the righteous is absolute, and the command of the masculine pronoun is apparent. It has been said: "It is for free men and women specifically," a view expressed by at-Tabarsi, because slaves do not own, and even if they did own, they do not inherit and are not inherited from. The obvious meaning of enrichment through bounty is that by which wealth is acquired and need is repelled, which is not realized while slavery remains. Yes, if enrichment is meant as "expansion" and "repelling need," whether by what one owns or not, then there is no harm in the generality; so reflect.

It is permitted that the verse be regarding free people specifically, meaning that it forbids the guardians from using their poverty as an excuse when they marry them off, or that it is regarding the men being married off in an absolute sense, and the intent is also to forbid the guardians from doing that. So reflect on all of that. Some, as Ibn al-Faras said, used the verse as an argument that marriage is not to be annulled due to inability to provide maintenance, because the Glorified One promised wealth in it. In this, there is a dispute that is not hidden.