It is necessary to clear the misgiving that it is generally stated, the inducement for marriage is mentioned in religious tradition. If solitary life had been better and useful religious people would not have urged celibacy. The people would not have married. Therefore avoiding of marriage would be regarded contrary to tradition practised by Holy Prophet.

Therefore in religious law, marriage is legally justified as no excuses for any sect. The existence of the world and its causes depend upon it. Many persons of rank and eminence due to its benefit contracted marriages and became family men. Therefore marriage is an inseparable part of Islam. Thus in Islamic law the justification of marriage is permissible but not Hayat-e-Waris

compulsory. Therefore marriage is not prohibited so also celibacy is not banned. Similarly if marriage had been absolute, celibacy would have been its opposite. The object of marriage is propagation of species and the health of man depends upon it; further marriage solves social and economic problems and sets them in proper perspective. Due to the expediency in Islamic law, marriage is justified. So the celebrities of Islam followed the system of marriage and acted upon it.

Keeping this pious and beneficial point of view the popular devotees of the unity of God who had relinquished the connection with the world were not inclined for marriage and has avoided it in the ardour to merge themselves with the infinite. Hence they preferred a solitary life of a recluse.

In the world studio people do that work for which they are fit and ordained by the God. Hence those persons whom condition was favourable, married. For those whose taste and way of life was towards solitude remained unmarried and led a free life and as such both are not to be blamed.

For example Imam Ghazali writes in the chapter in his book “Ahya-ul-Uloom” with reference to the excellence of marriage. Muslim theologians are not unanimous in their opinion. Some favour matrimony, others view it is an impendent in the way of prayer and devotion to God.

This is due to the tradition not being explicit and clear in their interpretation. Even in Quranic verses, marriage is justified but at the same time warning is given about the likely adverse attitude of wives and their children.

Even Hazrat Ibn-e-Abbas says that a pious person’s devotion will not complete if he is not married. Imam Ghazali in his book “Ahya-ul-Uloom” quotes a saying of Abu Suleiman Dari “In solitary life one tastes the affect of his activities and largeness of heart which is denied to a wedded person.” Again from his eye witness account he says that amongst his companions none remained firm to his former status in life after marriage.

Hassan Basri says when Glorious God confers prosperity on his creatures it does not mean that he should completely absorb himself in his family and his progeny. This saying is against the custom of marriage Thus from above saying it is clear that the excellence of matrimony and celibacy are conflicting. It cannot be said that they are absolute.

But researchers among the mystics have compared apparent inconsistency and have stated that neither matrimony is wholly beneficial nor the bounty of celibacy is universal. This command is subject to human conditions.

As a matter of fact human conditions vary; to some matrimony is condusive and for other celibacy. The result of both is indistinct or in other words the object is abstinence and purity. This inconsistency is a fact apparent. But seeking God, which is away of approach to be followed, since both the groups are pious and God fearing?

For example the author of “Awariful-marif in his detailed and well grounded language commenting on these inconsistent views, states that if anyone is unable to control carnal urge which is likely to come in his way to be pious and pure. For him matrimony is essential and for those who are also in research of truth and zealously pursue and to research their goal for them celibacy is necessary. It can be compared to an expert physician whose prescription is efficacious to one and injurious to the other.

The mystics have advised to cast aside worldly worries to reach the divine proximity. It is axiomatic truth matrimony is an impediment to restrain the worries of heart as the mystics repeated and nave stated.

It is better if the mystic devotees are capable of controlling resistance of self and peace of mind is a blessing. One cannot be involved in pleasure of woman and self to be disturbed. To achieve the definite and positive object it is most useful procedure especially the way of love depends upon it and expect God others shackle is to be rent asunder and to destroy the every existence before the beloved. Consequently from this clarification the inconsistency of lawful and religious is out of question and completely eliminated. It carne to be known the doctor of hidden disease prescribe the suitable medicine efficacious for such pain but the others apprehension is that celibacy is against the principal of Islam. In the genuine tradition there is no mention of the system of monks. Its meaning as they understood is rarely pure and it is completely prohibited. If the meaning of monk is rarely pure it is totally banned as it is contrary to Islamic tenets.

Hence it is the meaning in the dictionary is longing and this meaning is not contrary to Islamic tent because the fear of God is praise -worthy but not blame worthy. The authors of “Sarha” and “Burhan” write that in a common law a person who is pious and longing solitary life is called a monk. Due to abstain they abstained from tasty things. From this they were known as monks by name to a certain limit in a common law its meaning is not “base” or mean because Christ hermit’s seclusion and abstain is considered praiseworthy in Islamic tradition.

In “Tafseer Ibn-e-Kasir” Hazrat Ibn-e-Masoom narrates that the Holy Prophet of Islam stated that in Bani-Israel, there were seventy three sects. In this Holly book three persons were free from sin. When the Christian monarchs tampered with the Biblical text due to exigency of circumstances the sects fought with patience and lost their lives but received salvation, the third group had no guts to fight and took shelter in jungles and hilly tracts, and gave up worldly connection, and relinquished lawful tastes and engaged themselves in a very hard struggle.

Similarly in other traditions Ibn-e-Abbas stated that Christian monarchs tampered with the “Torah” and “Bible” told the believers that if they did not recite like them they would be put to the sword. Hence they led a retired and secluded life and some took shelter in the jungle.From these narrations it is clear that they led a solitary life. A few retired to jungle and delivered of their sins were include amongst the faithful. But, the other of “Gulshan-e-Raz” regarded them as votaries of god and true seeker of God.

But similar to Christian, ascetic novices imitated the old monks and tried to prevent sinful attitude. Its pure face was foiled by their erratic deeds and lost its lustre of purity. The old monks for perfect tranquillity of mind and carnal urge ties but innate fondness of temperament their initiative initiates.

Brought a bad name and they had no capacity to prevent resistance. Avoiding marriage was a necessary custom. In the arduous way of becoming monks they began to rid themselves of genetic organs for maintaining celibacy pure a genuine. From that time the monks became unworthy and their puritanical faces were soiled with the mud of slur and its original meaning lost its true significance.

The almighty and Glorious God has referred to this event in the Holy Quran “we sent Jesus, son Mary and gave them Bible and thus we have created mild kindness and worship of God, we have fostered in their hearts but in no way make the system of monks compulsory.”

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