Fatwa ID: 09229
Answered by Muftiyah Maryam Badshah
Question:
I really need your help with this question and I need you to read this whole question from beginning to end. I have asked for answers on so many sites, but the majority haven’t responded and the answers I got weren’t specifically addressing my problems. I am also asking that even though I have problems with mental health, please don’t say that I should just discuss this with a local scholar or therapist. I live in a non-Muslim country and there are no scholars here. I am also too afraid to ask for medical help. I just need an answer to ease my mind.
My problem is regarding studying. I used to be the top student, having the best grade point average out of everyone. I used to be really happy and careful about my faith, but I was also researching internet fatwas a lot. Eventually it went into craziness, and since then, when I was 15, I have suffered from constant stress and panic. When I started upper secondary school, it became harder to concentrate because of this OCD. Every time I get something new to stress about, I became unable to do the things that I love and I have been suffering from constant unproductiveness and stress because of Islam. Salah, fasting, and all kinds of worship had turned into suffering, and in my head I was always struggling. It has been over two years and it is getting worse. School worries me the most — I dream and I want so much to become a doctor. I want that success so much and I believe I have all the abilities for that, but Islam feels like it is constantly pushing me away from that. I feel I will fail because Islam is constantly making my studies debilitating. I feel like I don’t have the same rights to achieve this goal.
The following problems I will tell are the ones I need specific guidance about. When I read many fatwas, I became really stressed and obsessive with the idea that you have to avoid anything that leads to desire. I started fearing that school subjects would cause me desire, and I feared that I would intentionally experience the feeling of desire( I mean in my head/through mind). It became really obsessive and I studying turned into excessive stress. My mind became fearful of everything I see. With my OCD, I have noticed that the more I try to avoid something, the more it happens. Through this fear and obsessiveness, it turned into intentionally experiencing or feeling the enjoyment of desire in my head, and my mind, through fear, started linking neutral things to something sexual. Avoiding things made everything worse. I hated this so much because before this I knew that intentionally enjoying desire was extremely rare for me and even if that would happen I would mostly just let those feelings pass without fearing that I had to avoid studying.
This went away for a while when I asked one Muslim on a site and he said: “Don’t avoid normal things like studying, just avoid things that normally cause desire like inappropriate music or movies.” I stopped fearing that I had to avoid everything and it slowly started going away, and even if those feelings came, I just let everything pass. Now this fear has come back because when I think about it further, he was not a scholar, so I feel like I probably cannot follow his advice. I also notice that there can sometimes be some study material that would normally cause desire, such as in literature where there are texts with some romantic content or some topics in biology. This still would happen less if I wouldn’t fear experiencing desire.
The second problem is that I don’t know what to do with studying material. I can’t do anything about the fact that it can contain some things that are not acceptable in Islam. The textbooks can sometimes have pictures of humans who are not dressed properly, like wearing shorts above the knee. Sometimes lessons can contain music, for example in videos. Sometimes the material can contain some haram things, such as in literature — for example texts about music artists, or teenage love, that we have to analyze. Or in literature we might also analyze videos where there is music and we have to mention that in the analysis. In language classes, like English and Swedish, there are almost always dialogues between a male and a female. Sometimes in biology lessons there can be sensitive topics and I fear that I will feel desire from them. In most subjects the general material should be halal but for example in language courses these dialogues are really common and sometimes the texts can have some impermissible topics such as music.
I fear that I have to avoid school because of desire and because some school material contains impermissible things, but I really don’t want to limit my studying. This causes me excessive stress. What is worrying me is that Islam might not consider my situation a necessity. Our school system is different. The grades we currently get do not affect university entrance. The entrance will be determined by final exams, which will cover everything we have studied, so that information is still needed. Literature is obligatory. If I want to become a doctor, taking final exams in biology, chemistry, math, physics, and some language is the most certain way to get in, I think (we can choose some subjects). Right now I have been unable to study properly. I feel like Islam is against my education and that I always have to avoid something. Even though these grades don’t matter for university entrance, I want to be the best. I want to get good grades and study well, and I know I would be able to do that if I could just study fully. Not even all of our homework is obligatory. Sometimes exercises can be based on material that contains some impermissible elements, so I stress about whether I need to avoid homework or beneficial exercises. I also fear I can’t fully learn the material or follow the teaching properly during lesson. I fear I need to get lower marks on my exams because currently they don’t affect my university entrance, but as I have explained, in certain subjects I will have to take the final exams. I can tell that the final exams can be really hard. For one exam, students can read more than 160 hours.
I want to get into medical school and I never want to fail so badly. I just don’t want to avoid studying. Right now these worries cause me excessive stress. This stress because of Islam has been chronic and I feel like it is already damaging my ability to function or study. Can you answer me: can I just study without any avoidance, at least when it comes to the subjects I need for university entrance and to take the final exams in? What about voluntary language courses that may be beneficial in the future?
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
“… and do not follow [your own] desire, as it will lead you astray from the way of Allāh.” Indeed, those who go astray from the way of Allāh will have a severe punishment for having forgotten the Day of Account.” Surah Saad (38:26) [1]
Desire is to heavily incline towards something, and is often used when referring to an individual’s inclination towards the impermissible rather than permissible. Everyone experiences some form of desire, yet it is the duty of the individual to ensure their desires do not become excessive, leading them to commit sins, or they begin to neglect fulfilling their responsibilities and duties and lose sight of what they should truly be focusing on. Accidentally glancing at an image or individual one is not supposed to look towards is not impermissible, the sin lies in lingering one’s gaze when there is no need. The same applies to the initial thought of a desire, as it is a feeling which comes without intent, the issue lies in indulging and expanding the thought and one should seek refuge in Allah ﷻ when they occur.[2]
While you may be forced to encounter music or undesirable situations in your studies, this would not be a sin on your part as such situations in compulsory education cannot be avoided. Note that the mention of music and reading musical lyrics is not the same as listening to music itself. Reading lyrics is considered the same as reading poetry, and so long as the lyrics are not about haram activities, they would be permissible to read. When reading about haram or detrimental activities, a person should do what is within their ability to avoid the topic. When this is not possible, they should at least either express their disapproval or hate the action internally. In the case of viewing depictions of the human anatomy, when it comes to images of the opposite gender or the private parts, so long as your intentions are correct and you do not unnecessarily linger on these images, it would be permissible for the purpose of medical education. If you are able to find study materials without impermissible content, then these materials should be used instead.[3]
“And We burden no soul except [within] its capacity, and with Us is a record which speaks with truth; and they will not be wronged.” Surah al-Mu’minoon (23:62) [4]
You should keep in mind that there have been numerous Muslim doctors and scholars throughout Islamic history who have made tremendous contributions in the practice and understanding of their respective fields, so it is not correct to treat Islam as an impediment to the profession.
In certain special cases, necessity may permit what is ordinarily impermissible. When it comes to medical practice, it is the responsibility of a doctor to ensure his patient is cared for, and that they do not intentionally, or through negligence, cause harm to their patients. In addition, a Muslim doctor should avoid treating patients of the opposite gender when there are other qualified doctors of the patient’s gender present. If there is no one of the patient’s gender who can be instructed to perform the treatment, a qualified doctor of the opposite gender may be permitted to treat the patient, but they would only be permitted to view what is necessary for the treatment of the patient. A doctor is not permitted to look upon the opposite gender if they are uncertain or fear they will experience desire during the treatment.[5]
You may wish to reconsider your wish to pursue the medical sciences as a doctor if you struggle to control your impulses or desires, as encountering the opposite gender as a doctor in the West would likely be a regular occurrence. A doctor should be an individual whose intention is to be a means of healing and cure for their patients, not one who is unable to shift their focus from what their desires wish for.
“And if there comes to you from Shaytan an evil suggestion, then seek refuge in Allāh. Indeed, He is the Hearing, the Knowing.” Surah Fussilat (41:36) [6]
To rid oneself of any bad habits or desires, sincerity in ending the sin, as well as strength of will, perseverance and genuine desire for the forgiveness and pleasure of Allah ﷻ are needed. Find out what leads you to obsessing over the concept of desire and take steps to remove these causes from your life. Profusely make du’a and zikr, fast abundantly and pray salah. Put safeguards in place for yourself, such as lowering your gaze, restricting internet usage, staying in the company of others and seeking professional help. You should also plan to seek marriage when you are old enough in order to curb such thoughts.[7]
Narrated from `Abdullah ﵁: We were with the Prophet ﷺ while we were young and had no wealth. So Allah’s Messenger ﷺ said, “O young people! Whoever can afford to get married, let him get married. Indeed it is more effective in lowering the gaze and guarding one’s chastity. And whoever is not able to marry, should fast. Indeed, it is a strength/restraint for him” (Bukhari & Muslim) [8]
In regards to not having your answers responded to in a direct manner, the reason why you would be advised to speak directly to a scholar, even through a phone call, is in order to address the nuances of your situation which have not been conveyed in your message.
As to your secular studies and exams, you should first address your issues regarding your thoughts on desires. Avoid subjects which are not conducive to your future occupation if they contain haram activities, and seek out reliable Muslim doctors in your area to discuss your issues in studying and what would be necessary for you. I would also advise you to take some Islamic courses to broaden your knowledge of Islam and what actually constitutes haram in your secular studies. There are many institutes in the West which cater to online students. As you understand the English language, the variety of online classes and scholars available to you is even broader, and as such, you would not be required to have a scholar from your local area in order to learn the deen.
Only Allah ﷻ knows best.
Written by Muftiyah Maryam Badshah
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
References:
[1]
يَا دَاوُودُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الْأَرْضِ فَاحْكُم بَيْنَ النَّاسِ بِالْحَقِّ وَلَا تَتَّبِعِ الْهَوَىٰ فَيُضِلَّكَ عَن سَبِيلِ اللَّهِ ۚ إِنَّ الَّذِينَ يَضِلُّونَ عَن سَبِيلِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ بِمَا نَسُوا يَوْمَ الْحِسَابِ
Qur’an (38:26)
[2]
شَهْوَةٌ
التَّعْرِيفُ:
١ – الشَّهْوَةُ لُغَةً: اشْتِيَاقُ النَّفْسِ إِلَى الشَّيْءِ، وَالْجَمْعُ: شَهَوَاتٌ. وَشَيْءٌ شَهِيٌّ، مِثْل لَذِيذٍ، وَزْنًا وَمَعْنًى. وَاشْتَهَاهُ وَتَشَهَّاهُ: أَحَبَّهُ وَرَغِبَ فِيهِ (١)
وَفِي الاِصْطِلاَحِ: تَوَقَانُ النَّفْسِ إِلَى الْمُسْتَلَذَّاتِ (٢)
وَقَال الْقُرْطُبِيُّ: الشَّهَوَاتُ عِبَارَةٌ عَمَّا يُوَافِقُ الإِْنْسَانَ وَيَشْتَهِيهِ وَيُلاَئِمُهُ وَلاَ يَتَّقِيهِ (٣)
وَفِي إِعْطَاءِ النَّفْسِ حَظَّهَا مِنَ الشَّهَوَاتِ الْمُبَاحَةِ مَذَاهِبُ حَكَاهَا الْمَاوَرْدِيُّ
أَحَدُهَا: مَنْعُهَا وَقَهْرُهَا كَيْ لاَ تَطْغَى
وَالثَّانِي: إِعْطَاؤُهَا تَحَيُّلاً عَلَى نَشَاطِهَا وَبَعْثًا لِرُوحَانِيَّتِهَا
وَالثَّالِثُ: قَال – وَهُوَ الأَْشْبَهُ -:
التَّوَسُّطُ؛ لأَِنَّ فِي إِعْطَاءِ الْكُل سَلاَطَةً، وَفِي الْمَنْعِ بَلاَدَةً (١)
Al-Mawsoo’ah Al-Fiqhiyyah Al-Kuwaitiyyah (Vol.26, pg.264-5, Dār Al-Salāsil)
غُلْمَةٌ
التَّعْرِيفُ:
١ – الْغُلْمَةُ فِي اللُّغَةِ – وِزَانُ غُرْفَةٍ – شِدَّةُ الشَّهْوَةِ لِلْجِمَاعِ، وَغَلِمَ غَلْمًا فَهُوَ غَلِمٌ – مِنْ بَابِ تَعِبَ – إِذَا اشْتَدَّ شَبَقُهُ وَشَهْوَتُهُ لِلْجِمَاعِ، وَأَغْلَمَهُ الشَّيْءُ: أَيْ هَيَّجَ غُلْمَتَهُ، وَيُقَال: اغْتَلَمَ الْغُلاَمُ: إِذَا بَلَغَ حَدَّ الْغُلُومَةِ مِنْ عُمْرِهِ، قَال الرَّاغِبُ الأَْصْفَهَانِيُّ: وَلَمَّا كَانَ مَنْ بَلَغَ هَذَا الْحَدَّ كَثِيرًا مَا يَغْلِبُ عَلَيْهِ الشَّبَقُ قِيل لِلشَّبَقِ: غُلْمَةٌ….
الشَّهْوَةُ:
٢ – أَصْل الشَّهْوَةِ نُزُوعُ النَّفْسِ وَاشْتِيَاقُهَا إِلَى الشَّيْءِ الَّذِي تُرِيدُهُ، وَهِيَ حَرَكَةٌ لِلنَّفْسِ طَلَبًا لِلْمُلاَئِمِ، وَيُقَال: رَجُلٌ شَهْوَانُ وَشَهْوَانِيٌّ: أَيْ شَدِيدُ الرَّغْبَةِ فِي الْمَلَذَّاتِ، وَهُوَ نِسْبَةٌ إِلَى الشَّهْوَةِ، وَامْرَأَةٌ شَهْوَى
وَاصْطِلاَحًا: لاَ يَخْرُجُ الْمَعْنَى الاِصْطِلاَحِيُّ عَنِ الْمَعْنَى اللُّغَوِيِّ. (١)
وَالصِّلَةُ أَنَّ الْغُلْمَةَ نَوْعٌ مِنَ الشَّهْوَةِ
Al-Mawsoo’ah Al-Fiqhiyyah Al-Kuwaitiyyah (Vol.31, pg.270, Dār Al-Salāsil)
هَوًى
التَّعْرِيفُ:
ا – الْهَوَى فِي اللُّغَةِ: مَصْدَرُ هَوِيَ، يُقَال: هَوِيَهُ: إِذَا أَحَبَّهُ وَاشْتَهَاهُ، ثُمَّ سُمِّيَ بِهِ الْمُهْوِيُّ الْمُشْتَهَى، مَحْمُودًا كَانَ أَمْ مَذْمُومًا، ثُمَّ غَلَبَ عَلَى غَيْرِ الْمَحْمُود…
قَال الْقُرْطُبِيُّ: وَسُمِّيَ الْهَوَى هَوًى لأَِنَّهُ يَهْوِي بِصَاحِبِهِ إِلَى النَّارِ، وَلِذَلِكَ لاَ يُسْتَعْمَل فِي الْغَالِبِ إِلاَّ فِيمَا لَيْسَ بِحَقٍّ، وَفِيمَا لاَ خَيْرَ فِيهِ…
وَالْهَوَى اصْطِلاَحًا: قَال عَبْدُ الْعَزِيزِ الْبُخَارِيُّ: الْهَوَى مَيَلاَنُ النَّفْسِ إِلَى مَا تَسْتَلِذُّ بِهِ مِنَ الشَّهَوَاتِ مِنْ غَيْرِ دَاعِيَةِ الشَّرْعِ (٢) …
الشَّهْوَةُ:
٢ – الشَّهْوَةُ فِي اللُّغَةِ: نُزُوعُ النَّفْسِ إِلَى مَا تُرِيدُهُ، وَقَدْ يُسَمَّى الْمُشْتَهَى شَهْوَةً، وَقَدْ يُقَال لِلْقُوَّةِ الَّتِي تَشْتَهِي الشَّيْءَ: شَهْوَةٌ، وَالْجَمْعُ شَهَوَاتٌ وَأَشْهِيَةٌ وَشُهًى (٤) .
وَقَال أَبُو الْبَقَاءِ الْكَفَوِيُّ: الشَّهْوَةُ مَيْلٌ جِبِلِّيٌّ غَيْرُ مَقْدُورٍ لِلْبَشَرِ، بِخِلاَفِ الإِْرَادَةِ (٥) …
الأَْحْكَامُ الْمُتَعَلِّقَةُ بِالْهَوَى:
يَتَعَلَّقُ بِالْهَوَى أَحْكَامٌ مِنْهَا:
أ – حُكْمُ اتِّبَاعِ الْهَوَى الْمَذْمُومِ:
٣ – إِذَا وَافَقَ الْهَوَى الشَّرْعَ فَهُوَ مَحْمُودٌ، أَمَّا إِذَا خَالَفَهُ فَهُوَ مَذْمُومٌ…
Al-Mawsoo’ah Al-Fiqhiyyah Al-Kuwaitiyyah (Vol.42, pg.310-1, Dār Al-Salāsil)
[3]
…لِأَنَّهُ اسْتِئْجَارٌ عَلَى مَنْفَعَةٍ غَيْرِ مَقْدُورَةِ الِاسْتِيفَاءِ شَرْعًا كَاسْتِئْجَارِ الْإِنْسَانِ لِلَّعِبِ وَاللَّهْوِ، وَكَاسْتِئْجَارِ الْمُغَنِّيَةِ، وَالنَّائِحَةِ لِلْغِنَاءِ، وَالنَّوْحِ بِخِلَافِ الِاسْتِئْجَارِ لِكِتَابَةِ الْغِنَاءِ وَالنَّوْحِ أَنَّهُ جَائِزٌ؛ لِأَنَّ الْمَمْنُوعَ عَنْهُ نَفْسُ الْغِنَاءِ، وَالنَّوْحِ لَا كِتَابَتُهُمَا…
Badā’i’ Al-Ṣanā’i’ (Vol.4, pg.189, Dār Al-Kutub Al-’Ilmiyyah)
Ma’āriful-Qur’ān (3:135) (Vol.2, pg.200-1, Maktaba-e-Darul-’Uloom, Karachi)
[4]
وَلَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا ۖ وَلَدَيْنَا كِتَابٌ يَنطِقُ بِالْحَقِّ ۚ وَهُمْ لَا يُظْلَمُونَ
Qur’an (23:62)
[5]
قَالَ: – رَحِمَهُ اللَّهُ – (وَلَا يَنْظُرُ مَنْ اشْتَهَى إلَى وَجْهِهَا إلَّا الْحَاكِمَ وَالشَّاهِدَ وَيَنْظُرُ الطَّبِيبُ إلَى مَوْضِعِ مَرَضِهَا) وَالْأَصْلُ أَنَّهُ لَا يَجُوزُ أَنْ يَنْظُرَ إلَى وَجْهِ الْأَجْنَبِيَّةِ بِشَهْوَةٍ لِمَا رَوَيْنَا إلَّا لِلضَّرُورَةِ إذَا تَيَقَّنَ بِالشَّهْوَةِ أَوْ شَكَّ فِيهَا وَفِي نَظَرِ مَنْ ذَكَرْنَا مَعَ الشَّهْوَةِ ضَرُورَةٌ فَيَجُوزُ…
… وَالطَّبِيبُ إنَّمَا يَجُوزُ لَهُ ذَلِكَ إذَا لَمْ يُوجَدْ امْرَأَةٌ طَبِيبَةٌ فَلَوْ وُجِدَتْ فَلَا يَجُوزُ لَهُ أَنْ يَنْظُرَ لِأَنَّ نَظَرَ الْجِنْسِ إلَى الْجِنْسِ أَخَفُّ وَيَنْبَغِي لِلطَّبِيبِ أَنْ يُعَلِّمَ امْرَأَةً إنْ أَمْكَنَ وَإِنْ لَمْ يُمْكِنْ سَتَرَ كُلَّ عُضْوٍ مِنْهَا سِوَى مَوْضِعِ الْوَجَعِ ثُمَّ يَنْظُرُ وَيَغُضُّ بِبَصَرِهِ عَنْ غَيْرِ ذَلِكَ الْمَوْضِعِ إنْ اسْتَطَاعَ لِأَنَّ مَا ثَبَتَ لِلضَّرُورَةِ يَتَقَدَّرُ بِقَدْرِهَا… وَلَا يَجُوزُ لَهُ أَنْ يَمَسَّ وَجْهَهَا وَلَا كَفَّهَا وَإِنْ أَمِنَ الشَّهْوَةَ لِوُجُودِ الْمُحَرَّمِ وَلِانْعِدَامِ الضَّرُورَةِ وَقَالَ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ -: «مَنْ مَسَّ كَفَّ امْرَأَةٍ لَيْسَ لَهُ فِيهَا سَبِيلٌ وُضِعَ عَلَى كَفِّهِ جَمْرٌ يَوْمَ الْقِيَامَةِ» قَالَ فِي التَّتَارْخَانِيَّة: أَصَابَ امْرَأَةً قُرْحَةٌ فِي مَوْضِعٍ لَا يَحِلُّ لِلرَّجُلِ النَّظَرُ إلَيْهِ فَإِنْ لَمْ يُوجَدْ امْرَأَةٌ تُدَاوِيهَا وَلَمْ يَقْدِرْ أَنْ يُعَلِّمَ امْرَأَةً تُدَاوِيهَا يَسْتُرُ مِنْهَا كُلَّ شَيْءٍ إلَّا مَوْضِعَ الْقُرْحَةِ وَيَغُضُّ بَصَرَهُ مَا أَمْكَنَ وَيُدَاوِيهَا
Al-Bahr Al-Rāiq (Vol.8, pg.218-9, Dār Al-Kitab Al-Islami)
وَشِرَائِهَا وَمُدَاوَاتِهَا يَنْظُرُ) الطَّبِيبُ (إلَى مَوْضِعِ مَرَضِهَا بِقَدْرِ الضَّرُورَةِ) إذْ الضَّرُورَاتُ تَتَقَدَّرُ بِقَدْرِهَا وَكَذَا نَظَرُ قَابِلَةٍ وَخَتَّانٍ وَيَنْبَغِي أَنْ يُعَلِّمَ امْرَأَةً تُدَاوِيهَا لِأَنَّ نَظَرَ الْجِنْسِ إلَى الْجِنْسِ أَخَفُّ
وَتَنْظُرُ الْمَرْأَةُ الْمُسْلِمَةُ مِنْ الْمَرْأَةِ كَالرَّجُلِ مِنْ الرَّجُلِ) وَقِيلَ كَالرَّجُلِ لِمَحْرَمِهِ وَالْأَوَّلُ أَصَحُّ سِرَاجٌ (وَكَذَا) تَنْظُرُ الْمَرْأَةُ (مِنْ الرَّجُلِ) كَنَظَرِ الرَّجُلِ لِلرَّجُلِ (إنْ أَمِنَتْ شَهْوَتَهَا) فَلَوْ لَمْ تَأْمَنْ أَوْ خَافَتْ أَوْ شَكَّتْ حَرُمَ اسْتِحْسَانًا كَالرَّجُلِ هُوَ الصَّحِيحُ فِي الْفَصْلَيْنِ تَتَارْخَانِيَّةٌ مَعْزِيًّا لِلْمُضْمَرَاتِ (وَالذِّمِّيَّةُ كَالرَّجُلِ الْأَجْنَبِيِّ فِي الْأَصَحِّ فَلَا تَنْظُرُ إلَى بَدَنِ الْمُسْلِمَةِ) مُجْتَبًى
Raddul Muhtār (Vol.6, pg.370-1, Dār Al-Fiqr)
[6]
وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ ۖ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ
Qur’an (41:36)
[7]
كَسْرُ الشَّهْوَةِ
١٦ – مَنْ أَرَادَ الزَّوَاجَ وَلَمْ يَسْتَطِعْ، يَكْسِرْ شَهْوَتَهُ بِالصَّوْمِ لِقَوْلِهِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ: يَا مَعْشَرَ الشَّبَابِ مَنِ اسْتَطَاعَ الْبَاءَةَ فَلْيَتَزَوَّجْ؛ فَإِنَّهُ أَغَضُّ لِلْبَصَرِ وَأَحْصَنُ لِلْفَرْجِ، وَمَنْ لَمْ يَسْتَطِعْ فَعَلَيْهِ بِالصَّوْمِ، فَإِنَّهُ لَهُ وِجَاءٌ (١
Al-Mawsoo’ah Al-Fiqhiyyah Al-Kuwaitiyyah (Vol.26, pg.271, Dār Al-Salāsil)
[8]
حَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، قَالَ حَدَّثَنِي عُمَارَةُ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ، قَالَ دَخَلْتُ مَعَ عَلْقَمَةَ وَالأَسْوَدِ عَلَى عَبْدِ اللَّهِ فَقَالَ عَبْدُ اللَّهِ كُنَّا مَعَ النَّبِيِّ صلى الله عليه وسلم شَبَابًا لاَ نَجِدُ شَيْئًا فَقَالَ لَنَا رَسُولُ اللَّهُ صلى الله عليه وسلم “ يَا مَعْشَرَ الشَّبَابِ مَنِ اسْتَطَاعَ الْبَاءَةَ فَلْيَتَزَوَّجْ، فَإِنَّهُ أَغَضُّ لِلْبَصَرِ، وَأَحْصَنُ لِلْفَرْجِ، وَمَنْ لَمْ يَسْتَطِعْ فَعَلَيْهِ بِالصَّوْمِ، فَإِنَّهُ لَهُ وِجَاءٌ ”.
Sahih al-Bukhari 5066 (Bk.67, ch.3, sunnah.com)