Scholars who never married

[Abdul1234]

Didn't he () in the end marry an old lady so that even his marriage becomes a struggle?

Maybe being married to a young woman is a struggle and an older one more easy?

young mostly women want lots of things and they get PMT etc,

whereas older women generally tend to be calmer and are less selfish and more wise

just a thought

[Abdul1234]

Everyone only has a certain amount of energy which we can use in different ways

If a scholar cathects a great deal of that energy (i.e. dawn to dusk) into his scholarship

it doesn't leave enough energy to keep awake those parts of the self that inspire us towards marriage

if these scholars are habitual fasters then this further suppresses the natural instincts that lead towards marriage

with scholars like Imam Nawawi (ra), Ibn Taymiyyah (ra) or Said Nursi (ra), it perhaps partly explains where they got the energy from for their lifetimes continued high level thoughts and for their prolific writings.

[mercyofAllah]

Maariful Quran:

[mercyofAllah]

Do you have any reference for this?

The status of marriage in Shari'ah
Jurists are almost all unanimous that whoever has a strong apprehension that in case he does not marry, he would not be able to maintain the prescribed limits of Shari'ah and will get involved in sins, and he has the means to get married, it is obligatory on him to get married. As long as he does not get married, he will remain a sinner. But in case he does not have the means to get married, or a suitable woman is not available, or he does not possess the needed prompt dower etc. for all such situations the injunction is given in the next verse that he should keep striving to obtain what is required and until such time that the needful is arranged, he should keep his emotions under control and wait with patience. The Holy Prophet SAW has advised such persons in this situation to fast continuously, for fasting calms down the sexual desire.

It is reported in Masnad of Ahmad that the Holy Prophet SAW enquired from Sayyidna 'Akkaf (RA) whether he had a wife, to which he replied in the negative. Then the Holy Prophet SAW enquired whether he had a lawful slave girl. He again replied in the negative. Then he SAW asked 'Do you have the means?. To this he replied in the affirmative. The purpose of this enquiry was to find out whether he possessed the means to arrange his marriage, to which he answered in the positive. After that the Holy Prophet SAW said 'In that case you are a brother of Satan, for our sunnah is to get married. The worst persons among you are those who are unmarried, and the most mean among your men are those who die without marrying'. (Mazhari).

Majority of the jurists have attributed this narration as well to that condition when there is a predominant risk of sinning by abstaining from marriage. The Holy Prophet SAW must have known tlie situation of 'Akkaf that he would not be able to resist. Similarly, it is reported in Masnad of Ahmad on the authority of Sayyidna 'Anas (RA) that the Holy Prophet SAW had instructed him to get married, and warned against remaining bachelor. (Mazhari). There are some other similar narrations of the hadith as well, and majority of the jurists have held them to be applicable only in those situations where there is a strong apprehension of being involved in a sin if one avoids marriage. Similarly, jurists are almost all unanimous that if someone has strong notion that he would indulge in sin by marrying a woman, for instance he is not capable of meeting conjugal rights of the wife or will get involved for sure in some other sin, in such a situation marriage is prohibited or unbecoming for him.

Now the case of that person has to be looked at who is in an even position. For him neither the risk of sin is very strong by abstaining from marriage, nor there is a strong risk of sin if the marriage is performed. For this situation there are different views of the jurists, that is, which act is better; to get married or abstaining from marriage and get involved in extra prayers. Imam Abu Hanifah (RA) has ruled that getting married is better than offering extra prayers, while Imam Shafii (RA) has recommended that getting involved in prayers is preferable. The reason for the different views is that by itself the marriage is a lawful act, just like eating, drinking sleeping etc. or as any other necessity of life is lawful, and the element of worship is included in marriage for the simple reason that one can save himself from sin by this act, and when the righteous children are born, it will add up to his reward. When one performs any lawful act with the intent of pleasing Allah Ta'Ala, it becomes an indirect worship for him. Eating, drinking, sleeping etc. all become indirect worship when carried out with this intention. Since occupation in prayers is a direct worship in itself, hence, Imam Shafi'i (RA) regards prayers to be preferable to marriage. But in the opinion of Imam Abii Hanifah (RA), the element of worship is greater in marriage than other lawful acts. In many Sahih ahadith it is emphasized repeatedly to follow this tradition of the Holy Prophet SAW. In the light of all these ahadith it becomes evident that marriage is not just lawful like other lawful acts, but is a sunnah (practice) of the messengers, and has also been emphasized repeatedly in hadith. It is aworship not only from the viewpoint of intention but also being a tradition of the messengers. If someone suggests that by the same token eating, drinking and sleeping should also be regarded as sunnah, because all messengers used to perform them. The answer to this is very clear that despite these acts being performed by all messengers, no one has said or narrated in any hadith that eating, drinking and sleeping are sunnah of the messengers. Instead these acts are regarded as common human habits, which were observed by messengers as well. As against this, marriage is clearly declared as sunnah of the messengers and the sunnah of the Holy Prophet (SAW) himself.

Tafsir Maqhari has given a moderate view on the subject that, if someone is on an even position, that is neither he is helpless or overcome by prevalence of lust, nor feels the risk of indulging in sin by abstaining from marriage, and thinks that if he gets married, his involvement in household would not be a hindrance in his worships and remembrance of Allah Ta'Ala, then it is preferable for him to get married. This was exactly the case of the messengers of Allah and the righteous people of the Ummah. But if he has a hunch that his marriage and involvement in household will not let him promote his religious status and will hinder Allah's remembrance, then for him abstaining from marriage for performing worship would be preferable, provided he is in an even position, described above. Many a Qur'anic verses are in support of this position, one of them being: 0 believers, let not your possessions nor your children divert you from Allah's remembrance - 63:9). This verse advises that the wealth and children should not come in the way of remembering Allah Ta'Ala.
Maariful Qur’am, Volume 6, page:420-423
http://www.sunniforum.com/forum/show...-did-not-marry

[mercyofAllah]

Perhaps this thread can be combined with this one as both are same except for the word ulema

[Acacia]

Marriage isn't just about desires, there are aspects of marriage that are ibadaah too. Marriage is a struggle, a responsibility, a chance to practice various virtues such as patience, love, commitment, etc., and a chance to share knowledge and educate - not just in terms of sharing with our partners but with the rest of the ummah as an example and also as a partnership where each reaches out to their gender group. Alhamdulillah for the wives of scholars who are alimahs and make it possible for us to get in touch with the chain of knowledge too.

And what about the woman and her choice or lack thereof in remaining single? For example: the woman who makes the choice to devote her being to Allah (SWT) and remain single (and childless); or, the only woman who cares for parents into later years; or, the widowed or divorced woman with or without children; or, etc. etc.

Not to mention how confusing this gets when, at the other end of the topic is plural wives.

Marriage is too important for our ummah for scholars to keep away from. Marriage is not a piece of cake that one can live without, there is too much involved in marriage to think of it as a way to control desire - that is one aspect of it but certainly not the whole picture. As for advice to manage desires by marrying - could it be that since it is expected anyway, there just is no point in delaying it and certainly not if one is on the cusp of sin; but that does not take away from the importance of marriage outside of the physical aspect of it.

[SASLAMS]

maybe the scholars were so busy that the thaught didnt strike them at all. the same way when us weaker muslims are stuck infront of the tv watching sports that we cant hear the adhaan even though we live next door to the masjid. & for that we cant question them. i like to think of this as what was more benificial for them. writting books so that the ummah can benifit until the end of time or marry & start a family. what will be greater in reward. your effort in ta'leem, if it is haq, will never go to waist but your children can drag you into jahannam. & if we look at some of these greaat ulama like Imaam nawawi, where would we be without his works.

[Acacia]

Yes, I understand and appreciate the position Allah (SWT) has given to various people for our benefit and I do not wish to debate whether they were right or wrong. I suppose my comments are more aimed at anyone who may be reading this thread or looking into forcing a change in their lifestyle to forgo marriage, believing it to be more pleasing to Allah (SWT). The union of the first man and woman was done in jannah and it seems like a very important part of our existence here, in this life; and certainly one that the very first man (as) entered into and the very last prophet stressed - not only through his example but also through his advice to others. I don't know what the purpose for this thread is for individuals but if it is a means to investigate its permissibility to look for justification of foregoing marriage to delve further into Islam, then perhaps some caution (for us average people) should be noted here.

As common people, if we think outside ourselves and our own desires and needs, I think we can see the importance marriage plays for others too. For example, think about the person (man or woman) who has spent their life caring for their ailing parents only to find themselves alone (without a spouse) when their parents pass away and they are past their prime and broke. Not many people are willing to step forward to marry someone in this position. Or, think about the many orphans out there who are overlooked during marriage because too often people look to the reputation of the family and marry into that fame... they question "who is this person, how are we supposed to know if they come from a good family or not..." Sometimes, people in such situations are left extremely vulnerable - others take advantage of their position where the person may lack family protection, and oppress them in various ways. Sometimes the person finds themselves in situations that are unhealthy and wrong.

Maybe I'm being naive here, maybe taking the thread off-topic but I do believe we have a duty to safeguard each other (not just ourselves) from this type of thing and how can any one of us excuse ourselves from such a duty? [rhetorical question]

[mercyofAllah]

Well sister acacia, in this age, marriage is more than essential than any other time I think. It is not safe to choose this option but there are higher level people that too might be very very few number who might opt this but definitely I dont think this is for laymen like us.
Perhaps people here are just interested to know such scholars who remained unmarried. Allahu alam

[SeekerOfGuidance]

The status of marriage in Shari'ah
Jurists are almost all unanimous that whoever has a strong apprehension that in case he does not marry, he would not be able to maintain the prescribed limits of Shari'ah and will get involved in sins, and he has the means to get married, it is obligatory on him to get married. As long as he does not get married, he will remain a sinner. But in case he does not have the means to get married, or a suitable woman is not available, or he does not possess the needed prompt dower etc. for all such situations the injunction is given in the next verse that he should keep striving to obtain what is required and until such time that the needful is arranged, he should keep his emotions under control and wait with patience. The Holy Prophet SAW has advised such persons in this situation to fast continuously, for fasting calms down the sexual desire.

It is reported in Masnad of Ahmad that the Holy Prophet SAW enquired from Sayyidna 'Akkaf (RA) whether he had a wife, to which he replied in the negative. Then the Holy Prophet SAW enquired whether he had a lawful slave girl. He again replied in the negative. Then he SAW asked 'Do you have the means?. To this he replied in the affirmative. The purpose of this enquiry was to find out whether he possessed the means to arrange his marriage, to which he answered in the positive. After that the Holy Prophet SAW said 'In that case you are a brother of Satan, for our sunnah is to get married. The worst persons among you are those who are unmarried, and the most mean among your men are those who die without marrying'. (Mazhari).

Majority of the jurists have attributed this narration as well to that condition when there is a predominant risk of sinning by abstaining from marriage. The Holy Prophet SAW must have known tlie situation of 'Akkaf that he would not be able to resist. Similarly, it is reported in Masnad of Ahmad on the authority of Sayyidna 'Anas (RA) that the Holy Prophet SAW had instructed him to get married, and warned against remaining bachelor. (Mazhari). There are some other similar narrations of the hadith as well, and majority of the jurists have held them to be applicable only in those situations where there is a strong apprehension of being involved in a sin if one avoids marriage. Similarly, jurists are almost all unanimous that if someone has strong notion that he would indulge in sin by marrying a woman, for instance he is not capable of meeting conjugal rights of the wife or will get involved for sure in some other sin, in such a situation marriage is prohibited or unbecoming for him.

Now the case of that person has to be looked at who is in an even position. For him neither the risk of sin is very strong by abstaining from marriage, nor there is a strong risk of sin if the marriage is performed. For this situation there are different views of the jurists, that is, which act is better; to get married or abstaining from marriage and get involved in extra prayers. Imam Abu Hanifah (RA) has ruled that getting married is better than offering extra prayers, while Imam Shafii (RA) has recommended that getting involved in prayers is preferable. The reason for the different views is that by itself the marriage is a lawful act, just like eating, drinking sleeping etc. or as any other necessity of life is lawful, and the element of worship is included in marriage for the simple reason that one can save himself from sin by this act, and when the righteous children are born, it will add up to his reward. When one performs any lawful act with the intent of pleasing Allah Ta'Ala, it becomes an indirect worship for him. Eating, drinking, sleeping etc. all become indirect worship when carried out with this intention. Since occupation in prayers is a direct worship in itself, hence, Imam Shafi'i (RA) regards prayers to be preferable to marriage. But in the opinion of Imam Abii Hanifah (RA), the element of worship is greater in marriage than other lawful acts. In many Sahih ahadith it is emphasized repeatedly to follow this tradition of the Holy Prophet SAW. In the light of all these ahadith it becomes evident that marriage is not just lawful like other lawful acts, but is a sunnah (practice) of the messengers, and has also been emphasized repeatedly in hadith. It is aworship not only from the viewpoint of intention but also being a tradition of the messengers. If someone suggests that by the same token eating, drinking and sleeping should also be regarded as sunnah, because all messengers used to perform them. The answer to this is very clear that despite these acts being performed by all messengers, no one has said or narrated in any hadith that eating, drinking and sleeping are sunnah of the messengers. Instead these acts are regarded as common human habits, which were observed by messengers as well. As against this, marriage is clearly declared as sunnah of the messengers and the sunnah of the Holy Prophet (SAW) himself.

Tafsir Maqhari has given a moderate view on the subject that, if someone is on an even position, that is neither he is helpless or overcome by prevalence of lust, nor feels the risk of indulging in sin by abstaining from marriage, and thinks that if he gets married, his involvement in household would not be a hindrance in his worships and remembrance of Allah Ta'Ala, then it is preferable for him to get married. This was exactly the case of the messengers of Allah and the righteous people of the Ummah. But if he has a hunch that his marriage and involvement in household will not let him promote his religious status and will hinder Allah's remembrance, then for him abstaining from marriage for performing worship would be preferable, provided he is in an even position, described above. Many a Qur'anic verses are in support of this position, one of them being: 0 believers, let not your possessions nor your children divert you from Allah's remembrance - 63:9). This verse advises that the wealth and children should not come in the way of remembering Allah Ta'Ala.
Maariful Qur’am, Volume 6, page:420-423
http://www.sunniforum.com/forum/show...-did-not-marry