Is marriage obligatory for a young man living in the lands of the disbelievers if he fears fitnah (trial, discord or temptation) for himself and is unable to fast?
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The questioner : I noticed in the answer to our brother regarding the next question from the brother, where he says, if he fearsThe student : fitnah (trial, discord or temptation) and cannot fast in the lands of disbelief, is it obligatory for him to marry if he fearsThe student : fitnah (trial, discord or temptation) and cannot fast in the land of disbelief, is marriage obligatory for him?
The Shaykh : Your question here agrees with your brother’s statement regarding his sons when he asked his first question.
The questioner: Yes.
The Shaykh : That he was unable to perform the farewell tawaf (circumambulation of the Ka'bah).
The questioner: Yes.
The Shaykh : Is it true here that he is unable to fast? I do not think that is correct, because voluntary fasting is not the same as obligatory fasting. That is, he fasts voluntarily within the limits of his ability. So when you ask this question, the questioner says he is in the West, is it permissible for him to marry because he cannot fast, meaning he cannot implement the saying of the Prophet (peace and blessings be upon him):Sunan an-Nasa'i 2241Sahih (Darussalam) There.
The questioner: Yes.
The Shaykh : That is, fasting voluntary fasts.
The questioner: Yes.
The Shaykh : Now, voluntary fasting has levels and degrees. To fast one day and break the fast the next, let us assume he cannot fast one day, meaning he has to fast half the year, and by Allah, this is not easy, it is difficult. Okay, we lower the level to fasting two days every week, Tuesday and Thursday, and by Allah, this is also difficult. Okay, he fasts three days in the month. In the first case, how many days does he have to fast? Eight days, eight days. So he fasts three days, which are the white days, as you know, and so on. The examples vary, and finally we say according to what is facilitated for him, all of this in implementation of the command of the Messenger (peace and blessings be upon him):Sunan an-Nasa'i 2241Sahih (Darussalam), and this is limited within the bounds of the saying of Allah the Exalted: [At-Taghabun 64:16]; therefore, I do not envision a young man leaving his Islamic land and going to a Western country for what? For study, study of what? Religious knowledge, not material knowledge. So he travels this long, arduous journey and cannot fast except the obligatory fast of Ramadan. This does not enter my mind. Therefore, we say he can fast voluntarily within the limits of the rule mentioned earlier [At-Taghabun 64:16]. Then I do not miss the opportunity to say that it is permissible for him to marry if we accept the validity of the question that he is absolutely unable, due to the conditions we mentioned earlier, which are absent. Therefore, we say do not marry, and fast within the limits of what you can of voluntary fasting. Yes.
The questioner : The intended meaning here of marriage is a Muslim woman in the lands of disbelief, marriage to a Muslim woman and not a Christian, because fasting is possible for us sometimes, especially in the summer, it is a period of ... twenty-one hours a day, because ... it is at eleven and Fajr (the dawn prayer) is at three in the morning.
The Shaykh: Yes.
The questioner : So fasting is twenty-one hours.
The Shaykh : Now, the ten ... do not come.
The questioner : On the contrary, it may be ... large.
The Shaykh: Hehehe.
The questioner : ... .
The Shaykh : Do not return to your first statement and do not dwell on what is in your benefit, but turn to what is not in your benefit so that you are fair in your speech, just, and not following desire, one day for you and one day against you. And we are now entering a topic other than the topic you wanted to delve into, reminding you of your error when you said the intended meaning is such. Do not say the intended meaning is such. You say, I have a question whose intended meaning is such. As for the intended meaning of the previous speech, this is a patching of the previous speech and an interpretation other than the correct interpretation. You may say, I have a question other than the previous speech, and you say what you said earlier. But do not limit the issue that, by Allah, fasting is close to twenty-four hours, twenty-four hours minus two hours, twenty-four hours minus three hours, minus four. And I know that this is not established because it varies with the course of the sun until the situation is completely reversed, so it becomes, as they say, equal. So fasting in some days is even such that the sick can fast, why? Because it is light, four hours, three hours, and so on. So it is correct that what was said earlier is that this is an incorrect question. He may be able to, my brother. We are now, as they say, on our feet. He brought us the very narrow picture, we widened it. So now we say, tell us, what is your intended meaning? It is clear from your intended meaning that he wants to marry a Muslim woman there, is that not so? Now, this is a question different from that question. So what is in your question now? We say if he wants to marry a Muslim woman, the answer was given in the response to the question about marriage in the book, perhaps you were with us.
The questioner: Yes.
The Shaykh : Now, then what is behind your question?
The questioner : ... .
The Shaykh: Hehehe.
The questioner : It was mentioned in al-Shama'il.
The Shaykh : What? Yes, we give him freedom ... .
The Shaykh : Your question here agrees with your brother’s statement regarding his sons when he asked his first question.
The questioner: Yes.
The Shaykh : That he was unable to perform the farewell tawaf (circumambulation of the Ka'bah).
The questioner: Yes.
The Shaykh : Is it true here that he is unable to fast? I do not think that is correct, because voluntary fasting is not the same as obligatory fasting. That is, he fasts voluntarily within the limits of his ability. So when you ask this question, the questioner says he is in the West, is it permissible for him to marry because he cannot fast, meaning he cannot implement the saying of the Prophet (peace and blessings be upon him):
should fast, for it will be a restraint (Wija) for him.
فعليك بالصوم فإنه له وجاءThe questioner: Yes.
The Shaykh : That is, fasting voluntary fasts.
The questioner: Yes.
The Shaykh : Now, voluntary fasting has levels and degrees. To fast one day and break the fast the next, let us assume he cannot fast one day, meaning he has to fast half the year, and by Allah, this is not easy, it is difficult. Okay, we lower the level to fasting two days every week, Tuesday and Thursday, and by Allah, this is also difficult. Okay, he fasts three days in the month. In the first case, how many days does he have to fast? Eight days, eight days. So he fasts three days, which are the white days, as you know, and so on. The examples vary, and finally we say according to what is facilitated for him, all of this in implementation of the command of the Messenger (peace and blessings be upon him):
should fast, for it will be a restraint (Wija) for him.
فعليه بالصوم ؛ فإنه له وجاءfear Allah as much as you are able
اتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْfear Allah as much as you are able
اتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْThe questioner : The intended meaning here of marriage is a Muslim woman in the lands of disbelief, marriage to a Muslim woman and not a Christian, because fasting is possible for us sometimes, especially in the summer, it is a period of ... twenty-one hours a day, because ... it is at eleven and Fajr (the dawn prayer) is at three in the morning.
The Shaykh: Yes.
The questioner : So fasting is twenty-one hours.
The Shaykh : Now, the ten ... do not come.
The questioner : On the contrary, it may be ... large.
The Shaykh: Hehehe.
The questioner : ... .
The Shaykh : Do not return to your first statement and do not dwell on what is in your benefit, but turn to what is not in your benefit so that you are fair in your speech, just, and not following desire, one day for you and one day against you. And we are now entering a topic other than the topic you wanted to delve into, reminding you of your error when you said the intended meaning is such. Do not say the intended meaning is such. You say, I have a question whose intended meaning is such. As for the intended meaning of the previous speech, this is a patching of the previous speech and an interpretation other than the correct interpretation. You may say, I have a question other than the previous speech, and you say what you said earlier. But do not limit the issue that, by Allah, fasting is close to twenty-four hours, twenty-four hours minus two hours, twenty-four hours minus three hours, minus four. And I know that this is not established because it varies with the course of the sun until the situation is completely reversed, so it becomes, as they say, equal. So fasting in some days is even such that the sick can fast, why? Because it is light, four hours, three hours, and so on. So it is correct that what was said earlier is that this is an incorrect question. He may be able to, my brother. We are now, as they say, on our feet. He brought us the very narrow picture, we widened it. So now we say, tell us, what is your intended meaning? It is clear from your intended meaning that he wants to marry a Muslim woman there, is that not so? Now, this is a question different from that question. So what is in your question now? We say if he wants to marry a Muslim woman, the answer was given in the response to the question about marriage in the book, perhaps you were with us.
The questioner: Yes.
The Shaykh : Now, then what is behind your question?
The questioner : ... .
The Shaykh: Hehehe.
The questioner : It was mentioned in al-Shama'il.
The Shaykh : What? Yes, we give him freedom ... .
Source
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The Arabic text is copied verbatim from the original source, without any edits.