Definition of Marriage
By Language of Marriage comes from the word نكح - ينكح - نكاحا which means الدحم (marriage) or الخجأ (menggauli). [1] This is in accordance with God's word-subhaanahu-wa ta'ala,
الزاني لا ينكح إلا زانية أو مشركة والزانية لا ينكحها إلا زان أو مشرك
"Men who commit adultery are not married but with women who commit adultery, or women who are polytheists, and women who commit adultery are not married but by men who commit adultery or idolatrous men ..." [2]
Others say that marriage is a significant language الضم (combine) and الجمع (collect / gather). It also means التداخل (mutual entering / interfering) as in the sentence تناكحت الأشجار (wed plants) if the mutual interest and mutual attraction between a single merged with other plant species. [3]
As for al-Azhari said that the origin of marriage in the Arab word meaning الوطء (al-wath'u) ie has sex / intercourse. It is said also that marriage that is meaningful التزويج permissibility of marriage are the reasons why having sex with a lawful manner. [4]
Or as described by al-Faarisi [5] and Muhammad ibn Saalih al-'Utsaimin-rahimahullaahu ta'ala-wedlock in a language that contains two terms, namely the contract and intimate '(Sunday). When it is said nakaha binta fulaanin, meant doing the woman's marriage contract with So and so. But if it is said, nakaha zaujatahu, it means al-wath'u (menyetubuhinya). So these two have the same meanings depending on word meaning resting him. If the word marriage to a woman leaning against a stranger, then the point is an agreement. As if leaning to the permissible (permissible), then the intention is intimate '(Sunday). [6]
The understanding of the term marriage, then the scholars put forward various opinions on this subject. But basically it contains the essence of all understanding the same though different editorial. The differences are not showing any disagreement about the meaning of marriage.
Muhammad ibn Salih al-'Utsaimin-rahimahullaahu ta'ala-explaining that the definition of marriage according to syar'i means implementing the contract with a woman with a view to getting pleasure with it and get the children (sons) as well as other benefits that are associated with various implemented benefit of marriage. [7]
As for Ibn Qudama-rahimahullaahu ta'ala says that marriage according to the terms syar'i is a marriage contract and marriage lafadz implicitly implies that as long as there is no proposition to change it. Al-Qadi said about the similarity in the overall nature of the contract and intimate relationships [8], as contained in the word of God-subhaanahu-wa ta'ala,
ولا تنكحوا ما نكح آباؤكم من النساء
"And do not marry women who have been married by the father." [9]
Mentioned in al-Majmuu 'Syarhu al-Muhadzdzab, that the marriage in terms syar'i means a contract (a bond), which makes for the permissibility of using lafadz sex marriage or mating. As for the problems of this contract, there are many texts, both in the Qur'an and as-Sunnah. Some even say that the word marriage in the Koran there is no other purpose unless the contract. [10] except those contained in the word of God-subhaanahu-wa ta'ala,
حتى تنكح زوجا غيره
"... Until she married another husband." [11]
Because if the word marriage in this paragraph is interpreted with a meaning other than al-wath'u (Sunday), it will be regarded as adultery, not marriage. [12]
In defining the meaning of this marriage, the clergy is divided into three [13], namely:
1. The essence of marriage is a contract, as for majazi intimate nature. [14] As stated in the Qur'an and as-Sunnah.
2. In essence the purpose of marriage is having sex. The nature majazi contract. This is an opinion among Syafi'iyah and sayings of Abu Hanifa. And this sense closer to understanding the language. The first opinion is closer to understanding the syar'i. Imam az-Zamakhshari [15] says, "There is no other purpose of marriage in the Qur'an in addition to the meaning of the contract because the meaning watha '(Sunday) just as descriptive. Now if you want to use lafadz kinayah (figuratively), then can use the word al-mulaamasah or al-mumaasah (touching). "
3. In essence the purpose of marriage is the second sense above. And this opinion is justified by Ibn Hajar-rahimahullaahu-ta'ala, although the word that is widely used is the word contract.
Destination Weddings
Social human beings can not possibly live alone. He'd need someone else to communicate, perform tasks and meet all kebutuhanya. Also humans are also endowed with a passion for something malevolent tendencies were deemed suitable. This trend represents a form of creation which exist on human beings, as the urgency of survival. Like eating, drinking and getting married.
More specifically, Islam is a religion that respects the life of a biological instinct (sex) which is an important part of life. It has become sunatullah, that Islam is capable of handling all of that in a balanced, interesting and objective, as long as people still think marriage is an important element in this life.
Islamic shari'ah prescribed invites couples to always try to find the goodness, strength and struggle of her partner as well as just pleasure intercourse.
Then the Prophet-shallalaahu 'alahi sallaam wa-giving advice to young people who are not married to be married, because it is so huge that there are benefits and objectives of him. Among the main benefits and objectives are:
1. Running the command of God-subhaanahu-wa ta'ala, as it is written in His Word:
وأنكحوا الأيامى منكم والصالحين من عبادكم وإمائكم إن يكونوا فقراء يغنهم الله من فضله والله واسع عليم.
"And kawinkanlah sedirian people among you, and those eligible (spouse) from the sahayamu servants and slaves of men that women sahayamu. If they are poor Allah will enrich them of His bounty. And Allah is wide (giving him), the Knower. "[16]
2. Shallalaahu emulate-Sunnah, 'alahi sallaam-wa.
As narrated in the hadith that once the Messenger-shallalaahu 'alahi sallaam wa-was approached by three men. The first says that he will carry out continuous prayer night, the latter said that he would carry out shaum of all time (shaum Dhahr). The third said that he would stay away from women and not be married forever. So immediately, the Messenger-shallalaahu 'alahi sallaam wa-angry and said that whoever hates his sunnah-shallalaahu' alahi sallaam wa-, then it is not from his group. [17]
3. In order for the believer knows the pleasure in the world in the form of associated bodies and compare them with pleasure in the Hereafter.
By knowing that God has favor-subhaanahu-wa ta'ala bestowed a believer, in the form of enjoyment of intercourse, then a believer would compare with the pleasure that will be obtained by people who are always obedient to His commands and stay away from all His ban, which will give to God is eternal life in Heaven. Double the pleasure that one has never felt it. So that it would add a person of faith and devotion to God-subhaanahu-wa ta'ala.
As mentioned in a hadeeth narrated by Anas RA, The Messenger-shallalaahu 'alahi sallaam-wa said,
يعطى المؤمن في الجنة قوة كذا وكذا من الجماع قيل يا رسول الله أو يطيق ذلك قال يعطى قوة مائة
"The believer in Paradise will be given the power of intercourse sekain and all." There shahabat who asked, "O Messenger of Allah is capable of such a thing?" He replied, "They were given the power of intimate 'up to a hundredfold. "[18]
4. Creating tranquility and affection between husband and wife.
Allah is saying
ومن آياته أن خلق لكم من أنفسكم أزواجا لتسكنوا إليها وجعل بينكم مودة ورحمة إن في ذلك لآيات لقوم يتفكرون.
"And among the signs of His power is that He created for you wives from jenismu itself, so you tend to feel peaceful and made him and He among you a sense of compassion. Verily in this is truly there are signs for people who think. "[19]
5. Conserve descent, and get a righteous generation who are ready to fight in the way of Allah wa ta'ala subhaanahu-by enforcing kalimatullah on this earth.
One thing that is more urgent at a wedding is not just for children but try to find and establish a quality generation, is looking for a righteous son and devoted to God Almighty who is ready to dawah and jihad in His way in order to uphold in the face of the earth kalimatullah this. Generation like this is what is expected of his birth on this earth by the Prophet-shallalaahu 'alahi sallaam-wa.
Narrated in the hadith, that once the U.S. Solomon son of David said, "It was on this night I will rotate one hundred wives (or say, ninety-nine). Each of them will give birth to the riders who are ready to fight in Allah's way. "So shahabatnya said to him," Say inshaAllah (if Allah wills). "(But) he forgot to say inshaAllah, so no one from his wife who was pregnant but only one half of the people who later gave birth. Then the Prophet-shallalaahu 'alahi sallaam-wa said, "By the soul of Muhammad, who was in his hands, if he (Solomon) said inshaAllah, really (his children) will be ready for jihad horseman in the way of Allah." [20 ]
Salih offspring will not be obtained but with the proper Islamic education. Therefore, a husband and wife are responsible for educating, teaching, and directing their children to the right path is blessed by God-subhaanahu-wa ta'ala. Then the Prophet recommends that a Muslim to marry a woman who has a sense of affection, either to him or to his child as well be fertile (able to bear many children).
He-shallalaahu 'alahi sallaam-wa said,
تزوجوا الودود الولود فإني مكاثر بكم الأمم.
"Marry a fertile woman and loving. Indeed I am proud of many of my people (on the Day of Resurrection). "[21]
6. Keeping the genitals, lower his gaze and maintain the honor of women.
Islamic view of marriage and family formation as a means to maintain efefktif young men and women of the damage, and protect society from chaos. Messenger-shallalaahu 'alahi sallaam wa-said what means:
"O youth! Whoever among you capable for marriage, then nikahlah, because marriage was more bow views, and further fortify the vulva (genitals). And whoever is not able, then he shall shaum, because shaum it can fortify itself. "[22]
Prophet also said that something that causes many people slip into hell, is the mouth and genitals. [23]
7. Reduce the passion and channel it to something lawful for the expected reward and pleasure of Allah-subhaanahu-wa ta'ala.
Messenger-shallalaahu 'alahi sallaam-wa said,
وفي بضع أحدكم صدقة قالوا يا رسول الله أيأتي أحدنا شهوته ويكون له فيها أجر قال أرأيتم لو وضعها في حرام أكان عليه فيها وزر فكذلك إذا وضعها في الحلال كان له أجرا.
"And the relationship between your body is shadaqah." The Companions asked, "O Messenger of why someone who distribute syahwatnya get a reward?" He said, "Do not you know, if he is channeling it to something forbidden, then he will get a sin? As if he menyalurkanya in which something lawful, then he will get the reward. "[24]
8. Preventing the spread of adultery and communicable diseases among the Muslim community.
Prophet never said a mean,
"O people Muhajirin, there were five cases, if it has happened to you, then there is no longer good for you. And I seek refuge in God, I hope you escape from it. Five of this matter is (1) No widespread practice of adultery on a people until they dare to do so frank, but will contract the disease quickly spread, and they will be overwritten the diseases that had never happened to the peoples ago ... .. " [25]
It educates and mensucikanya biological nature and mengarahkanya to the right path is something very important to note. Therefore, salvation and resurrection of the people depend on it.
That is why Muslims do not disagree about disyariatkannya marriage. Even obligatory for those who are afraid to get stuck in and kemungkaran vices, especially if the understanding of religion is weak and the many temptations.
Marriage goals as those described in the Qur'an and as-Sunnah above shows that the need for maturity and mental readiness to perform marriages. Maturation and preparation shows that the marriage was performed at the level of a very serious consideration not only biological but something equally important is the attention to aspects of psychology and by virtue of that marriage is allegedly entered into the category of worship.
[1] Ibn Mandzur, Lisaanu al-'Arab, (Cairo: Daar al-Ma'arif), vol VI, pp. 4537, ch: النون (Letter Nuun).
[2] Qs. An-Nuur: 3.
[3] Muhyidin an-Nawawi, al-Majmuu 'Syarhu al-Muhadzdzab, (Beirut: Daar al-Fikr, 1425 H/2005 M), chapters XVII, pp. 276.
[4] Ibn Mandzur, loc.cit.
[5] an-Nawawi Muhyidin, loc.cit.
[6] Muhammad ibn Saalih al-'Utsaimin, ash-Syarhu al-Mumti '' ala al-Mustaqni Zaadi ', (Daar al-Ansar, 2003 M), CET. The first, chapters V, pp. 103.
[7] Muhammad ibn Saalih al-'Utsaimin, ibid.
[8] Ibn Qudama al-Maqdisi, al-Mughni, (Cairo: Daar al-Hadeeth, 1425 H/2004 M), chapters IX, pp. 113.
[9] Qs. an-Nisa: 22.
[10] an-Nawawi Muhyidin, loc.cit.
[11] Qs. al-Baqarah: 230.
[12] Ibn al-Maqdisi Qudama, loc.cit.
[13] Ibid.
[14] Meaning that deviates from its true meaning. [See: Ibn Mandzur, op.cit., Vol V, pp. 3327, ch: الغين (Letter Ghain)].
[15] He is Abu al-Qasim Mahmud ibn 'Umar ibn Muhammad al-Khwarizmi. A priest from embracing Hanafi Mu'tazilite flow. He dubbed Jaarullah (because once traveled to Mecca and its surroundings for a few days). He was born in the month of Rajab 467 H in Zamakhsyar, Khawarizm and settlements in the area on the night of Arafat's death in 538 H area near Khawarizm after returning from Mecca. [See: DR. Adz Hin-Dzahabi Muhammad, al-wa al-Mufassiruun Tafsiiru, (al-Daar al-Hadiitsah Pole, 1396H/1976M), CET. To-2, juz I, pp. 429-431]. Imam Ibn Hajar, may Allaah have mercy-ta'ala said, "He is a righteous person, but he Mu'tazilite caller to schools, may Allah protect us. Therefore, be careful of his book al-Kasysyaaf. "[See: Ibn Hajar, al-Miizaan Lisaanu, (Beirut: Daar al-Fikri, 1407 H), CET. The first, chapters VI, pp. 4, and Muhammad ibn Ahmad adz-Dzahabi (Imam adz-Dzahabi), al-I'tidaali Miizaanu Naqdi al-Rijaal FII, (Beirut: al-Daar al-Ilmiyyah Pole, 1416 H), CET. The first, chapters VI, pp. 383].
[16] Qs. an-Nuur: 32.
[17] HR. al-Bukhari, in the book: Marriage, chapters: Exhortation to Marry, (no. 5063) and Muslim in his Sharh, in the book: Marriage, chapters: Disunahkan Married People Have To Own Ability and desire and busied himself with Fasting For the Disadvantaged (no. 3389).
[18] HR. at-Tirmidhi, in the book: Paradise Properties of (news) Messenger-shallalaahu 'alahi sallaam-wa, chapter: Nature Jima' (Sunday) The inhabitants of Heaven, (no. 2536). Saheeh hasan hadeeth. And in this chapter there is the hadith of Zayd ibn Arqam. Abu Isa said, "This hadeeth saheeh ghareeb. We did not know it from the hadith of Anas Qatadah except from the hadeeth of 'Imraan al-Qattan. "See also:' Alaa'uddin 'Ali al-al-Hanudi Muttaqi, op.cit., Vol XIV, pp. 205, [Letter Qaf in the book: Doomsday, in part: al-'aqwaal (words), chapter: The reference to the inhabitants of Heaven and The Pagans Kids, (no. 39 355).
[19] Qs. ar-Ruum: 21.
[20] HR. al-Bukhari in the book: Jihad and the Crawl, chapter: Want (the birth) for the purpose of Children of Jihad, (no. 2819).
[21] HR. Abu Dawood, in the book: Marriage, chapters: Prohibition Married Women Maternity Disadvantaged Children, (2050).
[22] HR. al-Bukhari in the book: Marriage, chapter: The word of the Prophet-shallalaahu 'alahi sallaam-wa,' Who Goods Ba'ah Already Among You, Then Marry Because It's Over and Over Keeping stare down the penis. ', (no. 5065 ) and chapter: Commodities Who's Not Capable (Ba'ah), So Fast, (no. 5066) and Muslim in his Sharh, in the book: Marriage, chapters: Disunahkan Married People Have To Own Ability and desire and busied himself by fasting for the Disadvantaged, (no. 3384, 3386).
[23] See: HR. at-Tirmidhi, in the book: Kindness and Gathering, chapter: Good Virtue, (no. 2004). Abu Isa said, "ghareeb saheeh hadeeth."
[24] HR. In his Sharh Muslim, in the book: Zakat, chapters: Explanatory That Sadaqah There Ma'Ruf In All Things, (no. 2325).
[25] Reported by Ibn Majah, in the book:-Defamation Defamation, chapter: Punishment-Punishment, (no. 4019), hasan hadeeth. Al-Bushairi said, "isnads saheeh hadeeth, and a good hadeeth is to be carried out." Narrated by al-Hakim with a similar history of Buraidah hadith, and he said, "This hadeeth saheeh isnads." [See: Muhammad ibn Yazid, Sunan Ibn Maja, (Riyadh: al-Afkaar Baitu al-Dauliyyah), pp. 432].
