Forgiveness and Mercy – The Best Virtues in Islam

 In the Holy Quran, Allah commands His servants to walk on the earth with humility. Forgiveness (Afw) and overlooking others' faults (Dar Guzar) are among the greatest qualities a believer can have. These virtues not only bring peace and harmony in society but also strengthen our relationship with Allah and fellow human beings.

Humility and Avoiding Arrogance

Hazrat Ayaz bin Himar (RA) narrated a saying of the Prophet Muhammad (PBUH), recorded in Sahih Muslim, where Allah revealed to him:
"I have commanded you to be humble so that no one oppresses another, and no one boasts over another."

This Hadith emphasizes that humility and fairness should be at the core of every Muslim’s character. No one should feel superior to another based on wealth, status, or lineage.

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Helping Others and Earning Allah’s Mercy

Hazrat Abu Huraira (RA) narrated a Hadith in Muslim Sharif, where Prophet Muhammad (PBUH) said:
"Whoever removes a hardship from a believer in this world, Allah will remove a hardship from him on the Day of Judgment. Whoever eases the burden of a poor person, Allah will ease his burdens in this world and the Hereafter. Whoever conceals the faults of a fellow Muslim, Allah will conceal his faults in this world and the Hereafter. And Allah remains in the aid of His servant as long as he is helping his brother."

This Hadith beautifully highlights the importance of compassion, helping others, and protecting their dignity.

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Allah’s Mercy is for Those Who Show Mercy

Hazrat Jarir (RA) narrated that Prophet Muhammad (PBUH) said:
"Allah will not have mercy on the one who does not show mercy to people." (Bukhari & Muslim)

One of the defining attributes of Prophet Muhammad (PBUH) was his kindness and mercy. His compassion extended not only to his followers but also to his enemies. He forgave those who wronged him and showed patience even in the most challenging situations.

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The Importance of Maintaining Family Ties (Silah Rehmi)

Islam places great emphasis on maintaining strong family ties. Prophet Muhammad (PBUH) repeatedly encouraged believers to respect and care for their relatives, warning against severing family bonds.

Hazrat Jubair bin Mut’im (RA) reported that Prophet Muhammad (PBUH) said:
"Whoever does not maintain ties with his relatives will not enter Paradise." (Bukhari)

Another Hadith from Muslim Sharif states:
"Mercy holds onto the throne of Allah and says: 'Whoever maintains me (family ties), Allah will maintain him, and whoever cuts me off, Allah will cut him off.'”

This highlights that family relations are not just a social duty but a divine obligation. Those who nurture family bonds will receive Allah’s blessings, while those who neglect them risk losing divine mercy.

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A Decline in Mercy and Family Ties in Today’s Society

Unfortunately, today, the values of mercy and family unity are diminishing. Many people have abandoned kindness, respect, and forgiveness, leading to broken relationships and conflicts. Prophet Muhammad (PBUH) warned against this and emphasized that restoring ties and being merciful is the key to a successful life in this world and the Hereafter.

It is an alarming reality that many people today ignore family obligations and prefer personal gains over relationships. This leads to a loss of blessings and creates unnecessary enmity.

What Can We Do?

✅ Practice forgiveness in our daily lives.
✅ Help those in need without expecting anything in return.
✅ Avoid arrogance and treat everyone with respect.
✅ Strengthen family relationships by reaching out to relatives.
✅ Be kind and merciful, just as Prophet Muhammad (PBUH) taught.

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Islam teaches us that forgiveness, kindness, and maintaining family ties are essential for personal and spiritual growth. Prophet Muhammad (PBUH) was the best example of mercy, and it is our duty as Muslims to follow his teachings.

If we want to earn Allah’s mercy and blessings, we must become merciful towards others, help the needy, and stay connected with our family members.

May Allah guide us all to be among those who forgive, show mercy, and uphold the bonds of kinship. Ameen!

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How Many Wives in Jannat for Multiple Marriages

How many wives will men get in Jannat, and will they get worldly wives in Janat as well? What will women get in Jannat?

Question:
By: Shadab Husain Ashrafi Sahab from Durg, Chhattisgarh

I have heard that in paradise, every person will have two wives: one with whom they were married in the world and another heavenly one. The question is, for those who marry more than once, how many wives will they have in paradise?"

Answered By Mufti Muhammad Shahid Barkaati

Firstly, the idea that one receives only two wives in paradise is an incomplete picture. Islamic scriptures suggest a far more expansive scenario. For instance, it's stated that in paradise, a person will have at least 72 wives, according to some interpretations. This includes the ‘hoors’, heavenly beings superior and more special than others. These are in addition to the wives one had in the worldly life. The Quran, in Surah Al-Baqarah, verse 25, talks of gardens under which rivers flow, fruits reminiscent of those on earth, and purified spouses for the righteous, eternal residents of these gardens.

In Quran, Surah Al-Imran, verse 15, states: "Say, ˹O Prophet,˺ 'Shall I inform you of what is better than all of this? For those mindful of Allah, there will be Gardens with their Lord beneath which rivers flow, where they will remain forever, and pure spouses, along with Allah’s pleasure.' And Allah is All-Seeing of His servants."

In various Hadiths, including those in Imam Ahmad bin Hanbal and Bukhari Sharif, paradise is depicted as a place where each person will have 80,000 servants and 72 wives. The residents of paradise will shine with the luminosity of the full moon or a bright star. Unity and harmony will prevail, with no discord. Moreover, it's mentioned that the physical beauty of these wives will be such that even through 70 layers of clothing, the marrow of their bones will be visible, akin to a mixture seen in a white bottle.

The scenario regarding women with multiple marriages is nuanced. If both husbands are in paradise, she will be with them. If her husband passes away and she remarries, and both are in paradise, she can choose her companion. If a woman hasn’t married in this world, she will be wed to a man in paradise. It's narrated that in paradise, a woman will be with her last husband. Another interpretation suggests she will choose the husband who was kindest to her on earth.

Furthermore, the Hadiths state that the inhabitants of paradise will have united hearts, ensuring a harmonious existence. In situations where a spouse is not initially in paradise, intercessions and Allah's mercy can alter this, highlighting the fulfillment of desires in the afterlife.

In conclusion, Islamic teachings present a multifaceted view of marriage in paradise, encompassing both physical and spiritual dimensions. These narrations and Quranic verses aim to provide believers with a glimpse of the rewards awaiting them, encouraging righteous living in the worldly life. 

Hindi Translation:

Sawal: Maine suna hai jannat mein har shakhs ki do biwiyan hogi ek vah jise duniya mein nikah hua aur doosri jannati. Sawal yah hai ki jo shakhs ek se zyada nikah karta hai usse jannat mein kitni biwiyan milengi? 

Jawab: Dekhiye, pehli baat to yah hai ki jannat mein do biwiyan milengi, yeh baat adhuri hai. Jannat mein ek nahi balki kam se kam 72 biwiyan yahan milengi. Kuch riwayat mein zyada ka zikr hai aur sabse pehle jannat mein jane walon ko inke alawa kam se kam do biwiyan, yani do puri aisi milengi jo baki biwiyon, yani hooron se zyada khaas aur behtar hongi aur duniya ki biwiyan inke alawa hongi.

Qurane Kareem ke Part Number 1 mein Surah Bakarah ki Ayat Number 25 mein Allah Ta'ala ka irshad hai: Pyare Nabi, khushkhabri de unhe jo imaan laye aur acche kaam kiye ki unke liye baghaat hai jinke neeche nadiyan bah rahi hain. Jab unhe un baghon mein se koi phal khane ko diya jayega, soorat dekhkar kahenge yeh to wahi rizq hai jo humein pehle mila tha, halanki woh sirf soorat mein milta julta unhe diya gaya aur unke liye un baghon mein sutri pak biwiyan hain aur woh unme hamesha rahenge.

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Understanding Intimacy and Sex Positions within Islamic Guidelines

In Islam, when a married couple decides how to physically position themselves during intimacy, they have a wide range of choices. Are oral sex and foreplay allowed in Islam? The key rule is that they must mutually agree on the position, and it should be vaginal, not anal intercourse, as the latter is strictly prohibited.

Different couples may find different positions more comfortable and enjoyable. It's completely up to the couple to choose the position that brings them the most physical comfort, satisfaction, and joy.

"Your wives are a tilth for you; so go to your tilth (have sexual relations with your wives in any manner as long as it is in the vagina and not in the anus) when or

how you will..." (V.2:223)

The Quran says: "Your wives are a place of sowing of seed for you, so come to your place of cultivation however you wish and put forth [righteousness] for yourselves." (Quran 2:223) This verse uses the term ‘harth’ or 'place of cultivation' to describe wives, emphasizing that sexual relations should be vaginal to allow for the possibility of conception. However, the verse indicates that any position, whether from the front, back, or even with the wife facing down, is permissible.

4526. Narrated Nãfi': Whenever Ibn 'Umar i recited the Qur'an, he would not speak to anyone till he had finished his recitation. Once I held the Qur'an and he recited Surat Al-Ba qarah from his memory and then stopped at a certain Verse and said, "Do you know in what connection this Verse was revealed?" I replied, "No." He said, "It was revealed in

such and such connection."

4527. Ibn 'Umar then resumed his recitation. Näfi' added regarding the Verse:

"...So go to your tilth (have sexual relations with your wives in any manner as long as it is in the vagina and not in the anus) when or how you will..."

Ibn 'Umar said, "It means one should approach his wife in.. (1) 

4528. Narrated Jabir i : Jews used to say, "If one has sexual intercourse with his wife from the back, then she will deliver a squint-eyed child." So this Verse was revealed:

"Your wives are a tilth for you; so go to your tilth (have sexual relations with your wives in any manner as long as it is in the vagina and not in the anus) when or how you

will.....(V.2:223)

There are many hadiths that explain this verse. For example, Jabir ibn Abdillah reported that Jews believed a child would be cross-eyed if a man approached his wife from behind, leading to the revelation of the verse to clarify the permissible ways. 'Abdullah ibn Abbas narrated that 'Umar worried he had done something wrong by being intimate with his wife in a different position, but the Prophet clarified that any approach is allowed as long as it avoids anal intercourse and intercourse during menstruation.

The Islamic perspective on sexual positions, highlights an important aspect of marital relationships in Islam - the balance between personal freedom and adherence to religious guidelines. In Islam, the marital relationship is considered sacred, and sexual relations between spouses are seen as an important part of marital life. The teachings emphasize mutual respect, consent, and consideration of each other's comfort and pleasure.

Sex position banned in Islam

In Islam, there is one clear rule about intimacy between married couples: anal intercourse is strictly forbidden. This is based on Islamic teachings which emphasize respect and care in marital relationships. The prohibition is in place to ensure both physical and moral well-being within marriage.

"Your wives are a tilth for you; so go to your tilth (have sexual relations with your wives in any manner as long as it is in the vagina and not in the anus) when or

how you will..." (V.2:223)

The Quran and Hadith, which are the primary sources of Islamic law and guidance, do not support anal intercourse. This practice is seen as harmful and disrespectful, and thus, is completely off-limits for Muslim couples.

Key Points On Sex position from Islamic Perspective:

1. Mutual Consent and Comfort:

   - Islam encourages spouses to consider each other's comfort and satisfaction in their sexual relationship. This includes choosing sexual positions that are mutually agreeable and comfortable.

2. Emphasis on Vaginal Intercourse:

   - As highlighted in the Quranic verse (Qur'an 2:223), the analogy of 'tillage' signifies the permissibility and focus on vaginal intercourse, primarily for procreation but also for marital bonding and pleasure.

3. Variety in Sexual Positions:

   - The reference to different positions or sides being permissible indicates a flexibility in the sexual life of a married couple, as long as it adheres to the overall guidelines.

4. Consideration of Health and Well-being:

   - Any chosen method or position should not harm either spouse physically or emotionally. The emphasis is on a healthy and fulfilling marital relationship.

5. Avoidance During Menstruation:

   - Sexual intercourse during menstruation is prohibited in Islam, aligning with the emphasis on cleanliness and health.

In modern times, these teachings continue to guide Muslim couples in balancing their personal preferences with religious guidelines. The emphasis remains on mutual respect, consent, and adhering to Islamic principles.

Islam provides guidance on sexual relations within marriage, emphasizing mutual satisfaction and comfort while adhering to specific religious prohibitions. This approach aims to foster a healthy, respectful, and fulfilling marital relationship.

In Hindi

इस्लाम में, जब विवाहित जोड़ा यौन संबंधों के दौरान खुद को कैसे स्थान देता है, उनके पास चुनने के लिए कई तरीके होते हैं। मुख्य नियम यह है कि उन्हें सहमति से किसी भी स्थिति का चुनाव करना चाहिए, और यह योनि मैथुन होना चाहिए, गुदा मैथुन नहीं, क्योंकि बाद वाला सख्ती से मना है।

अलग-अलग जोड़े को विभिन्न स्थितियां अधिक सुविधाजनक और आनंददायक लग सकती हैं। यह पूरी तरह से जोड़े पर निर्भर है कि वे कौन सी स्थिति चुनते हैं जो उन्हें सबसे अधिक शारीरिक सुविधा, संतोष और आनंद देती है।

कुरान कहता है: "तुम्हारी पत्नियां तुम्हारे लिए खेती हैं; तो अपनी खेती में जैसे चाहो वैसे आओ (अपनी पत्नियों से किसी भी तरह के यौन संबंध रखो बशर्ते यह योनि में हो और गुदा में न हो) जब या जैसे चाहो..." (V.2:223)

इस आयत में 'हर्थ' या 'खेती की जगह' शब्द का उपयोग पत्नियों का वर्णन करने के लिए किया गया है, जो यह बल देता है कि यौन संबंध योनि में होने चाहिए ताकि संभावना हो कि वह गर्भधारण कर सके। हालांकि, आयत यह दर्शाती है कि किसी भी स्थिति में, चाहे आगे से, पीछे से या यहां तक कि पत्नी के नीचे की ओर मुख करके, स्वीकार्य है।

जाबिर इब्न अब्दुल्लाह ने बताया कि यहूदी मानते थे कि अगर कोई व्यक्ति अपनी पत्नी के पीछे से संभोग करता है, तो उसके बच्चे भेंगे पैदा होंगे। इसलिए इस आयत का प्रकटन हुआ था ताकि स्वीकार्य तरीकों को स्पष्ट किया जा सके। 'अब्दुल्लाह इब्न अब्बास ने बताया कि 'उमर को लगा कि उन्होंने अपनी पत्नी के साथ अलग स्थिति में संभोग करके कुछ गलत किया है, लेकिन पैगंबर ने स्पष्ट किया कि किसी भी तरह से संपर्क करना तब तक अनुमत है जब तक यह गुदा मैथुन और मासिक धर्म के दौरान संभोग से बचता है।

इस्लामी दृष्टिकोण से यौन संबंधों की स्थिति, इस्लाम में वैवाहिक संबंधों के महत्वपूर्ण पहलू को उजागर करती है - व्यक्तिगत स्वतंत्रता और धार्मिक दिशा-निर्देशों के पालन के बीच संतुलन। इस्लाम में, वैवाहिक संबंध को पवित्र माना जाता है, और पति-पत्नी के बीच के यौन संबंधों को वैवाहिक जीवन का एक महत्वपूर्ण हिस्सा माना जाता है। इसकी शिक्षाएं पारस्परिक सम्मान, सहमति और एक-दूसरे के आराम और खुशी का विचार करने पर जोर देती हैं।

इस्लाम में यौन स्थिति का निषेध | Sex Positions Banned In Islam (hindi)

इस्लाम में विवाहित जोड़ों के बीच यौन संबंधों के बारे में एक स्पष्ट नियम है: गुदा मैथुन सख्ती से मना है। यह नियम इस्लामी शिक्षाओं पर आधारित है जो वैवाहिक संबंधों में सम्मान और देखभाल पर जोर देती हैं। यह निषेध विवाह के भीतर शारीरिक और नैतिक कल्याण को सुनिश्चित करने के लिए है।

"तुम्हारी पत्नियां तुम्हारे लिए खेती हैं; तो अपनी खेती में जैसे चाहो वैसे आओ (अपनी पत्नियों से किसी भी तरह के यौन संबंध रखो बशर्ते यह योनि में हो और गुदा में न हो) जब या जैसे चाहो..." (V.2:223)

कुरान और हदीस, जो इस्लामी कानून और मार्गदर्शन के प्राथमिक स्रोत हैं, गुदा मैथुन का समर्थन नहीं करते हैं। यह प्रथा हानिकारक और असम्मानजनक मानी जाती है, और इसलिए, यह मुस्लिम जोड़ों के लिए पूरी तरह से निषिद्ध है।

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Is wearing Taweez (Amulet) (Shirk) permissible in Islam with videoI

Is wearing Taweez permitted in Islam? Is it Shirk to wera Taweez in Islam? Why is Taweez worn in Islam? Is there any relevance to wearing Taweez in islam? What is the status of Black Magic in Islam? And you may have may such questions on Taweez (Amulet)

We bring you detail information on Taweez from Quran and Hadiths. We also bring you videos in for of Audio to explain better by Mufti Shahid Barkati

Video: Kya Taweez Pehana Shirk hain (Quran aur Hadees ki Roshni mein) 


What is Taweez?

The definition of a Ta’weez is simply ‘a written Du'a,’ which is from the Qur’an or Ahadith, and is for the one who cannot read or has not memorized that particular Du'a. It is written on a piece of paper and is worn around the neck.

We, the Ahle Sunnah believe, to wear a Taweez around the neck is permissible if the du’a contained in it is written from the Qur’an or Ahadith. Prophet Muhammad [May Allah bless him and grant him peace] used to recite du’a and then blew onto the sick person. The companions of the Prophet [May Allah bless him and grant Him peace] also did this and the companions wrote the du’a on a piece of paper and placed it around the neck of that person if they could not read it. Of course, the du’as from the Qur’an and Ahadith have the power to heal the sick. Some people say, if you wear the Taweez you are commiting shirk, but we will prove, with the help of Allah Almighty, that it is permissible to wear a Taweez.

Proof of Taweez from Quran

The Qur’an has the power of healing

Allah Almighty says in the Qur’an,

“…We send down in Qur’an that which is a healing and a mercy to the believers…”

(Surah Bani Israeel Verse 82).

Qadi Shawkani writes, if the Qur’an’s du’as are recited and blown on the sick, they will be cured. When the non-believers recite the Qur’an, their blasphemic disease will be cured. (Tafsir Fathul Qadir under Verse 82 Surah Bani Israeel).

Proof of wearing the Taweez

1) Hafidhh ibn Kathir and Qadi Shawkani writes:

Amr Ibn Shu’aib RadhiAllahu ‘anhu says, that ‘RasoolAllah (Sallallahu’ alaihi wa sallam) taught my Father and grandFather a Du'a which we would read before going to sleep, to protect us from fear and anguish. We told our elder children to recite this Du'a before going to sleep as well. But for those children who were not yet literate, we would write it and then put it around their necks.

[Musnad Ahmad Ibn Hanbal vol.2, Abu Dawud in Chapter of Medicine, Tafsir by Hafidhh Ibn Kathir of verse 97 of Surah Al-Mu’minoon and Qadi Shawkaani in Fath-ul-Qadeer under the same verse]

It is permissible to read du’a and blow upon the sick

2) Imam Bukhari and Imam Muslim writes:

When a person who was sick or in some distress they would go to the Prophet [May Allah bless him and grant Him peace] who would then place his hand on the area of the pain and recite a du’a and then blow onto him.
(Bukhari, Muslim chap on Tibb).

3) Imam Muslim writes: 

When the Prophet [May Allah bless him and grant Him peace] was ill for the last time, angel Jibreel [May Allah bless him and grant Him peace] came and recited du’a and blew on to the Prophet [May Allah bless him and grant Him peace]. (Muslim chapter on Tibb)

4) Imam Muslim writes:

Aisha (Radiall hu anhua) said when the Prophet [May Allah bless him and grant Him peace] was ill the last time, she recited Surah Al-Falaq and Surah Al-Naas and then blew on to the Prophet [May Allah bless him and grant Him peace]’s hands. The Prophet then blew this onto his own face and body because his hands had more blessing then Aisha’s (Radiall hu anha).

(Muslim chap on Tibb)

From the above narrations, it proves that to blow after reciting du’as onto the sick is Sunnah and the more pious the person is, the more healing power he has because he is blessed more than the less pious. 

5) Hafidhh ibn Taymiyyah writes:

It is permissible to [to recite du’as, and then] blow upon the sick in Islam, but the words must be from the Qur’an or Ahadith. If the words are not then it is not permissible.
[Al-Tawasul chapter on Blowing onto the Sick by Hafidh ibn Taymiyyah]

FAQS of wearing Taweez

Q) Some people say, “How is it allowed to blow dua’s onto the sick, when some Hadith say this is forbidden?” 

Allama Sa’idi has written the answer to this question in great detail he’s also put the opinion of all the other great scholars, and we will present this here.

Allama Gulam Rasool Sa’idi writes:

Imam Nawawi Rahmatullah in Sharh Muslim states: ‘there are two types of Ahadith concerning blowing. (Reciting a Du'a and then blowing onto a person.) One of the types is transmitted in Bukhari: ‘There will be people who will enter Paradise without any questioning, who have never been blown upon’. Imam Muslim Rahmatullah has also written a hadith in support of those who do not ask to be blown upon. Imam Bukhari Rahmatullah in the chapter on Tibb (Medicine) has written Du'as, which our Prophet [May Allah bless Him and grant Him peace] recited when doing ‘Damm’ (Reciting a Du'a and then blowing onto a person). Imam Muslim Rahmatullah states in the Chapter on Virtues of the Prophet [May Allah bless Him and grant Him peace] that: when our Prophet [May Allah bless Him and grant Him peace] was ill, the Angel Jibreel came to him and performed the blowing. The above types of Ahadith apparently seem to contradict each other but in reality there is no contradiction.

The former type of Hadith refers to the prohobition of having read something that is not from the Qur’an and Sunnah [ie, something that has pictures, diagrams and words not from the Qur’an] and then blow upon someone. The latter types of Ahadith which permit Damm refer to those Kalimaat (words or verses) which have been taught by the Prophet [May Allah bless Him and grant Him peace]. In the same way as above there are two types of Ahadith concerning Ta’weez. There are many narrations that forbid the use of Ta’weez and also many permitting their use. Imam Qurtubi Rahmatullah wrote in detail about both types of Ahadith concerning Ta'weez: ‘The Ta’weez that are forbidden are those Ta’weez from the time of ignorance, those which are Satanic and contain an element of Shirk'. (Mantar, Voodoo and Magic etc.) The Ta’weez, which are permitted are those written with Du'as, which are evident from Qur’an and Ahadith only. Here are the narrations, which show that it is permitted for a person to put a Ta’weez around his/her neck.

Allama Alusi Hanafi in his Tafsir of the Qur’an writes: According to Imam Malik Rahmatullah ‘It is permitted to put around the neck the Ta’weez written with the name of Allah? Imam Baqir also stated that it is permitted to put such a Ta’weez around the neck of a child. [Rooh-ul-Ma’ani, chapter 15" under verse 97 of Surah Mu'minoon]

Allama Shami Hanafi Rahmatullah writes: 

It is permitted to write a Ta’weez and put it around the neck. He further adds that it would be better if a person recites the Du'as taught by the Prophet (Sallallahu’ alaihi wa sallam.) But if a person cannot read or is too young to recite then it is permitted for that person to put it around the neck
[Rud-ul-Mukhtar chapter Qirat, Sharah Sahih Muslim chapter on Tib by Allama Sa’idi].

To conclude it can be said that those verses that oppose the Qur’an, Shari’ah, or the Sunnah are forbidden to read and also forbidden to put around the neck. But as for the Du'as and verses from the Qur’an and Sunnah it is permitted to be written and put around the neck of a small child or an illiterate or a sick person.

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Aims of Nikah: In Light of Ahadith

It has already been mentioned that if Nikah is performed in order to act upon a Sunnah of RasoolAllah À then it is worship and if it is performed to fulfil sexual desires then the Nikah will still be valid but you will be deprived of receiving reward for it. Let us look at some of those Ahadith in which Allah Ta’ala’s Beloved Prophet À has mentioned the aims of

Nikah in clear words.

(1) Performing Nikah to act upon a Sunnah:

Hazrat Abu Hurairah narrates that RasoolAllah À said, “He who does not follow my traditions (Sunnahs) is not from me Islamic Concept of Nikah (not one of my followers).” (Bukhari Shareef Hadith 5063, Muslim Shareef Hadith 3469)

In another Hadith it states, “Whoever loves me should act upon my Sunnahs and undoubtedly performing Nikah is my Sunnah.” (Kanzul A’amaal Hadith 44413) In this Hadith RasoolAllah À has stated that Nikah is his Sunnah and has urged people to perform Nikah and cautioned against avoiding it.

(2) Performing Nikah to increase the human race:

Hazrat Abu Dawood narrates on the authority of Hazrat Mu’aqal bin Yasaar Ä that RasoolAllah À said, “Marry women who love you and who will produce offspring because (on the Day of Judgment) I will have pride on your increased numbers in front of the other nations (Ummahs).” (Abu Dawood Shareef Hadith 2052)

(3) Performing Nikah in order to avoid sins:

Hazrat Abdullah bin Mas’ood Ä narrates that RasoolAllah À said, “O Young men! Those of you who have the strength to manage a home should get married as this lowers the gaze and guards the private parts. The person who does not have the means to manage a home should Fast as this decreases sexual desire.” (Muslim Shareef Hadith 3464)

Each person is entrusted with sexual desire and it is necessary to have a lawful wife in order to fulfil this desire otherwise he will be embroiled in various sins and be deserving of the wrath of Allah Ta’ala. Therefore, if a person has the means he should get married in order to be safeguarded from shamefulness and punishment in both worlds.

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