Da'eef (weak) hadeeths, Dought & clear, - * Expression Said When Leg Becomes Numb

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It was narrated from Ibn ‘Umar in al-Adab al-Mufrad that if his foot became numb, he would mention the Prophet (blessings and peace of Allah be upon him). Is this action something that is prescribed in Islam?

Praise be to Allah.
The isnad (chain of narrators) of this report hinges on Abu Ishaq as-Sabee‘i, and it was narrated from him by five of his companions, namely Sufyan ath-Thawri, Zuhayr ibn Mu‘awiyah, Shu‘bah, Israil ibn Yoonus and Abu Bakr ibn ‘Ayyash. But they differed concerning the narration of the report from Abu Ishaq, and there are several versions
1.
It was narrated from Sufyan ath-Thawri and Zuhayr ibn Mu‘awiyah, from Abu Ishaq, from ‘Abd ar-Rahman ibn Sa‘d who said: Ibn ‘Umar’s leg became numb and a man said to him: Mention the dearest of people to you. He said: Muhammad.
Narrated by al-Bukhari in al-Adab al-Mufrad; ad-Daaraqutni in al-‘Ilal, from Sufyan ath-Thawri with the wording mentioned above, but in the version narrated by ad-Daraqutni it says “O Muhammad.”
It was narrated by ‘Ali ibn al-Ja‘d in al-Musnad; Ibraaheem al-Harbi in Ghareeb al-Hadeeth; Ibn Sa‘d in at-Tabaqat; Ibn ‘Asakir in Tareekh Dimashq, from Zuhayr, with the wording: I came to Ibn ‘Umar and his leg had become numb, so I said: What is the matter with your leg? He said: Its nerves are contracting. I said: Call upon the dearest of people to you. He said: O Muhammad, and he was able to stretch it out.
This isnad cannot be proven to be sound because of ‘Abd ar-Rahman ibn Sa‘d al-Qurashi al-‘Adawi al-Kufi, the freed slave of ‘Abdullah ibn ‘Umar (may Allah be pleased with him). In al-‘Ilal by ad-Daraqutni, it says that he was the freed slave of Ibn al-Khattab. His biography is in al-Jarh wa’t-Ta‘deel and Tahdheeb al-Kamal. We did not find anyone who evaluated the narrator; rather it was said to Yahya ibn Ma‘een (may Allah have mercy on him): Who is ‘Abd ar-Rahmaan ibn Sa‘d? He said: I do not know.
Tareekh Ibn Ma‘een -- Riwayat ad-Doori.
With regard to the view of al-Hafiz Ibn Hajar in at-Tahdheeb, I say: An-Nasai said: (He is) thiqah (trustworthy).
Dr. Sa‘d al-Humayd (may Allah preserve him) commented on him by saying:
I think that this (that he is thiqah or trustworthy) is probably what an-Nasai said about the previous narrator, namely ‘Abd ar-Rahman ibn Sa‘d al-Madani al-A‘raj. There is a similarity between them (in name), hence al-Mazzi said in Tahdheeb al-Kamal that an-Nasai stated that al-Madani al-A‘raj was trustworthy, but he did not mention his saying that al-Kufi, the freed slave of Ibn ‘Umar, was such.
End quote.
http://www.al ukah.net /Fatawa_Couns els/3004/14542
Note: ad-Daraqutni stated in al-‘Ilal that Zuhayr ibn Mu‘awiyah narrated it from Abu Ishaq, from ‘Abd al-Jabbar ibn Sa‘eed, from Ibn ‘Umar, but I have not found the origin of this report.
2.
It was narrated by Shu‘bah, from Abu Ishaq, from someone who heard Ibn ‘Umar say: My leg became numb, and it was said: Mention the most beloved of people. He said: O Muhammad.
Narrated by Ibrahim al-Harbi in Ghareeb al-Hadeeth.
There is some weakness in its isnad because of the unknown character of the narrator from Ibn ‘Umar (may Allah be pleased with him).
3.
It was narrated by Israel, from Abu Ishaq, from al-Haytham ibn Hanash, who said: We were with ‘Abdullah ibn ‘Umar (may Allah be pleased with him) and his leg became numb. A man said to him: Mention the dearest of people to you. He said: O Muhammad. Then he stood up and it was as if he was released from a hobble.
This was narrated by Ibn as-Sunni in ‘Aml al-Yawm wa’l-Layla.
This isnad is also da‘eef (weak) because of al-Haytham ibn Hanash, whose biography appears in at-Tareekh al-Kabeerand al-Jarh wa’t-Ta‘deel. None of the scholars said he was trustworthy; no one said he was good or bad. His state is unknown and al-Khateeb al-Baghdadi gave his name in al-Kifayah as an example of those who are unknown.
Moreover in the isnad going back to Israel there is a narrator whose name is Muhammad ibn Mus‘ab al-Qarqasani, who was classed as da‘eef by Ibn Ma‘een and an-Nasa’i. Ibn Hibban said: His memory became poor; he used to mix up isnads and attribute mursal (hadeeth in which the narrator between the successor and the Prophet is omitted from a given isnad)reports to the Prophet (blessings and peace of Allah be upon him). It is not permissible to quote his reports as evidence, although others regarded him as trustworthy.
Note: ad-Daraqutni stated in al-‘Ilalthat Israel narrated it from Abu Ishaq, from Ibn ‘Umar, in a mursal report, but I could not find this report.
4.
It was narrated by Abu Bakr ibn ‘Ayyash: Abu Ishaq al-Sabee‘i told us, from Abu Shu‘bah who said: I was walking with Ibn ‘Umar (may Allah be pleased with him) and his leg became numb. He sat down and a man said to him: Mention the dearest of people to you. He said: O Muhammad, then he got up and walked.
Also narrated by Ibn as-Sunni in ‘Aml al-Yawm wa’l-Laylah.
This is also a da‘eef isnaad, as it is not known who this Abu Shu‘bah is, and there are some reservations about Abu Bakr ibn ‘Ayyash.
To sum up, these isnads (chains) are not free of three issues:
i.
Each of them includes an unknown narrator at the level of those from whom Abu Ishaq as-Sabee‘i narrated it. They are: ‘Abd ar-Rahman ibn Sa‘d, al-Haytham ibn Hanash and Abu Shu‘bah. And there is a fourth narrator whose name is not known.
ii.
Moreover it is not proven in the books that Abu Ishaq as-Sabee‘i heard from each of these four. It is known that Abu Ishaq was well-known for tadlees (ambiguity or giving the wrong impression), to such an extent that al-Hafiz Ibn Hajar mentioned him in the third level of mudalliseen (those who were known for tadlees), in his book Ta‘reef Ahl al-Taqdees bi Maratib al-Mawsoofoona bi’t-Tadlees. So there is the fear that he used it in some of these reports too. He narrated the hadeeth saying ‘an (from) in the isnad, and did not state clearly that he heard it. Although the basic principle is that the hadeeth of Abu Ishaq in which it says ‘an in the isnad is acceptable, using it here in conjunction with these unknown shaykhs gives rise to suspicion and doubt.
iii.
The fact that those who narrated from Abu Ishaq as-Sabee‘i differed may cause us to doubt its soundness because of this lack of harmony, especially since Abu Ishaq’s memory changed and he started to forget towards the end of his life. Even though it is possible to regard the report of Sufyan ath-Thawri as more likely to be correct, because he had the best memory of those who narrated from Abu Ishaq, this thinking is nevertheless speculative and may not be correct. Dr. Sa‘d al-Humayd (may Allah preserve him) says: The most sound of these isnads is the report of Sufyan ath-Thawri. End quote.
Shaykh Abu Ishaq al-Huwayni (may Allah preserve him) says: The report of ath-Thawri is the most reliable. End quote from al-Fatawa al-Hadeethiyyah.
Shaykh Salih Al ash-Shaykh says: Sufyan is one of the best in terms of memory and his narrating the report of Abu Ishaq with this wording proves that this is the correct version and that others are wrong and are to be rejected. End quote from Hadhihi Mafaaheemuna.
The report of Ibn ‘Umar cannot be strengthened by what Ibn as-Sunni narrated in ‘Aml al-Yawm wa’l-Laylah, where he said: Ja‘far ibn ‘Eesa Abu Ahmad told us, Ahmad ibn ‘Abdullah ibn Rawh told us, Salam ibn Sulayman told us, Ghiyath ibn Ibrahim told us, from ‘Abdullah ibn ‘Uthman ibn Khuthaym, from Mujahid, that Ibn ‘Abbas (may Allah be pleased with him) said: A man’s leg became numb in the presence of Ibn ‘Abbas, and Ibn ‘Abbas said: Mention the dearest of people to you. He said: Muhammad, blessings and peace of Allah be upon him. And the numbness went away.
That is because this is a very weak report because of Ghiyath ibn Ibrahim, of whom Ahmad ibn Hanbal said: People rejected his hadeeth. Al-Bukhari said: They rejected him. See: Mizan al-I‘tidal. Its isnad also includes other weak narrators.
The report was classed as da‘eef (weak) by Shaykh al-Albani (may Allah have mercy on him) in Da‘eef al-Adab al-Mufrad; and by Shaykh Bakr Abu Zayd (may Allah have mercy on him) when he said: There is no sound report about dhikr (remembrance of Allah) or du‘a (supplication) when one’s leg goes numb; no marfoo‘ hadeeth (narration attributed to Prophet) has been narrated concerning that.
End quote from Tasheeh ad-Du‘a. 362
Secondly:
The fact that the dearest of people to Ibn ‘Umar, namely our Prophet Muhammad (blessings and peace of Allah be upon him), was mentioned – even if we assume the report is sound – does not mean that it was done by way of calling upon him for help. Rather it was merely mentioning him. There is a huge difference between the two matters.
Merely mentioning him is what was meant by some of the scholars who regarded this report as sound in their books, such as Imam an-Nawawi in al-Adhkar, Ibn Taymiyah in al-Kalim at-Tayyib and others. This way of treating numbness was used by the Arabs in the past; they thought that mentioning the beloved could make the blood flow in the veins and help get rid of the numbness. There are dozens of examples of this in Arabic poetry, which indicates that this was a kind of remedy used by the Arabs. For more information please refer to the book Buloogh al-Arab fi Ma‘rifat Ahwal al-‘Arab by al-Aloosi.
As for calling upon him for help, that would mean that Ibn ‘Umar was asking for immediate healing of the numbness in his leg from the Prophet (blessings and peace of Allah be upon him), and not from Allah, may He be exalted. It is not permissible to seek healing from anyone except Allah, may He be glorified and exalted, for He is the One in Whose hand is the power to cause harm or bring benefit; He is the Lord Who controls the entire universe. He, may He be glorified and exalted, has commanded us to ask of Him and not of any of His creation with regard to that which only Allah is able to do. Allah says (interpretation of the meaning):
“And the mosques are for Allah (Alone), so invoke not anyone along with Allah.
(It has been revealed to me that) When the slave of Allah (Muhammad ) stood up invoking (his Lord Allah) in prayer to Him they (the jinns) just made round him a dense crowd as if sticking one over the other (in order to listen to the Prophet’s recitation).
Say (O Muhammad ): I invoke only my Lord (Allah Alone), and I associate none as partners along with Him.
Say: It is not in my power to cause you harm, or to bring you to the Right Path” [72:18-21].
Shaykh Abu Bateen (may Allah have mercy on him) said:
If this report is saheeh (authentic), perhaps Allah, may He be glorified and exalted, has caused mentioning the Prophet (blessings and peace of Allah be upon him) in this situation to have a special effect. And Allah knows best. He did not say, “O Muhammad, take away my numbness”, or, “I complain to you about the numbness in my leg” – as some people (incorrectly) think that this report constitutes evidence that it is permissible to call upon the Prophet (blessings and peace of Allah be upon him) and to seek help from him and ask him to fulfil their deeds and relieve distress.
End quote from Rasail wa Fatawa Aba Bateen.
Whoever wants to use this report as evidence that it is permissible to seek help from the Prophet (blessings and peace of Allah be upon him) has gone too far and is claiming something for which there is no proof in the report; he has ignored all the rules and guidelines on understanding reports and reaching conclusions. Think about what the man said; he said “Mention” and did not say “Seek help from” or “Call upon”, except in the report of Zuhayr ibn Mu‘awiyah from Abu Ishaq, where it says “Call upon the dearest of people to you.” But there can be no doubt that the report of Sufyan ath-Thawri is more appropriate and more authentic, because he had a better memory and narrated more soundly from Abu Ishaq as-Sabee‘i. Moreover, Zuhayr ibn Mu‘awiyah heard from Abu Ishaq after his memory changed because of old age, and there is the fear that this report is one of those that come under that category.
Thirdly:
Even if we assume that it is true that Ibn ‘Umar said “O Muhammad” – although these words are not to be found in the report of Sufyan ath-Thawri – that does not necessarily mean that he was seeking help from him. It may be understood as meaning that he was calling to mind the person of the Prophet (blessings and peace of Allah be upon him) so as to send blessings upon him. In that case what it means is: O Muhammad, may Allah send blessings upon you. This is how it was understood by Ibn Hajar al-Haytami in ad-Durr al-Mandood.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
The words “O Muhammad, O Prophet of Allah” and similar calls are meant to bring to mind the person called, so that one might address the person brought to mind. This is like when the worshipper says in the prayer: “As-salaam ‘alayka ayyuha’n-Nabiyyu wa rahmat-Allahi wa barakaatuhu (Peace be upon you, O Prophet, and the mercy of Allah and His Blessings).” People do that a great deal; a man may address the person he is thinking of even though there is no one in front of him to hear what he says.
End quote from Iqtida’ as-Sirat al-Mustaqeem li Mukhalafat Ashab al-Jaheem.
Fourthly:
The words “Mention the dearest of people to you” would not necessarily elicit the same response from everyone whose leg becomes numb. One person may mention the name of his wife, another may mention the name of his father and a third may mention the name of his friend. Moreover, the person mentioned may not be one of the righteous or one of the pious worshippers; rather he may be an evildoer who does not adhere to the rulings of Islam. So how can it be said that calling upon him for help or even mentioning his name may be a direct cause of the numbness going away?
To sum up: there is no saheeh report concerning this matter.
And Allah knows best.

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Da'eef (weak) hadeeths, Dought & clear, - * A fabricated hadeeth about the reward for charity given on behalf of the deceased being presented to him on a platter of light

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How sound is this hadeeth: “If you offer supplication for the deceased, the angel will enter upon him with a platter of light and will say: ‘This is a gift to you from your brother or relative So and and so,’ and he will rejoice thereat”?.

Praise be to Allaah.
This hadeeth is fabricated. It was narrated by at-Tabaraani inal-Mu‘jam al-Awsat(6504): Muhammad ibn Dawood ibn Aslam as-Sadafi told us, ‘Ubaydullah ibn ‘Abdillah al-Munkadiri told us, Muhammad ibn Ismaa‘eel ibn Abi Fudayk said: I heard Abu Muhammad ash-Shaami narrate that he heard Abu Hurayrah say that he heard Anas ibn Maalik say: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “There is no household of whom one person dies and they give charity on his behalf after his death, but Jibreel (peace be upon him) will present it to him on a platter of light. He will stand at the edge of the grave and say: ‘O occupant of the deep grave, this is a gift given to you by your family, so accept it.’ Then he will enter upon him, and he will rejoice thereat and be of good cheer, and his neighbours who were not given anything will be sad.”
At-Tabaraani said after quoting it: This hadeeth was not narrated from Anas except via this isnaad, which was narrated only by Ibn Abi Fudayk.
Al-Haythami (may Allah have mercy on him) said:
It was narrated by at-Tabaraani inal-Awsat; its isnaad includes Abu Muhammad ash-Shaami, of whom al-Azdi said: He is a liar.
End quote fromMajma‘ az-Zawaa’id, 3/139
Shaykh al-Albaani (may Allah have mercy on him) mentioned it inas-Silsilah ad-Da‘eefah(486) and said: It is fabricated … The problem with this hadeeth is that it is narrated by Abu Muhammad ash-Shaami. Adh-Dhahabi said: He narrated odd hadeeths from some of the Taabi‘een. Al-Azdi said: He is a liar.
This is how it appears inal-Lisaan; it is as if what they meant by munkar hadeeth was this report. End quote.
So it is not permissible to attribute these words to the Prophet (blessings and peace of Allah be upon him) or to narrate it from him except for the purpose of explaining its status and to warn against narrating it, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever narrates a hadeeth from me thinking that it is a lie is one of the liars.” Narrated by Muslim in the Introduction to hisSaheeh(1/7).
An-Nawawi (may Allah have mercy on him) said:
This hadeeth contains a stern warning against lying and indicates that whoever thinks it most likely that what he is narrating is false but still narrates it is a liar. How can he not be a liar when he is telling you of something that did not happen? End quote.
In the same chapter there is another hadeeth which says: “The dead person in his grave is like the drowning person who calls for help, hoping for a supplication to reach him from his father or mother or brother or friend, and when it reaches him it will be dearer to him than this world and everything in it. Allah will cause to reach the inhabitants of the graves gifts like mountains as a result of the supplication of the inhabitant of houses (i.e., the living). And the gift of the living to the dead is prayers for forgiveness.”
This was quoted by Shaykh al-Albaani inas-Silsilah ad-Da‘eefah(799). He said: (It is) munkar jiddan (very odd). End quote.
With regard to the hadeeth which says: “When you offer supplication for the dead, the angel enters upon him with a platter of light…”, we could not find any such report from the Prophet (blessings and peace of Allah be upon him) whether this version or the first version. So it is not permissible to attribute that to the Prophet (blessings and peace of Allah be upon him) just as it is not permissible to quote it, even if it is not attributed to the Prophet (blessings and peace of Allah be upon him), because the matter of al-barzakh is one of the matters of the unseen, and it is not permissible to indulge in talking about it without knowledge.
And Allah knows best.





















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Engagment, - Dought & clear, - * What is the ruling on someone who causes trouble between an engaged couple so that he will call it off and she can snag him?

There is a woman who caused trouble between two people who were about
to get married. She had intervened to resolve a problem between them,
but she transmitted bad talk between them, saying that each of them
had said bad things about the other. So they split up and there was a
trade of insults and bad talk between them because of the words that
had been falsely transmitted between them.
Then the young man went and proposed to the girl who had caused
trouble between him and the first girl whom he had wanted to marry.
What is the ruling before Allah? Will there come a day when this man
will realise that he unfairly mistreated the first girl or not?
Published Date: 2015-04-07
Praise be to Allah.
Firstly:
Causing trouble between Muslims is a major sin that corrupts
intentions in people's hearts, spoils relationships between people,
and spreads mischief in the land.
It says inal-Mawsoo'ah al-Fiqhiyyah(5/291):
It is prohibited to cause trouble and spoil relationships among
Muslims, for two reasons:
1. in order to preserve unity among the Muslims
2. out of respect for their dignity, because Allah, may He be
exalted, says (interpretation of the meaning):"And hold fast, all of
you together, to the Rope of Allah (i.e. this Qur'an), and be not
divided among yourselves" [Aal 'Imraan 3:103].
Hence reconciling between people is one of the best of good deeds, and
causing division among people is one of the gravest of major sins, as
the Prophet (blessings and peace of Allah be upon him) said: "Shall I
not tell you of something that is better than fasting, prayer and
giving charity? " They said: Yes indeed. He said: "Reconciling between
people, for causing division among people is the 'shaver' (that shaves
one of religious commitment)."
Narrated by at-Tirmidhi (2509); classed as saheeh by al-Albaani
inSaheeh al-Jaami'(2595).
Hence the Messenger (blessings and peace of Allah be upon him) forbade
seeking out the faults of the Muslims, and he forbade backbiting,
malicious gossip, suspicion, mutual hatred, mutual envy and everything
that may lead to causing trouble among Muslims. End quote.
This prohibition is emphasised if causing trouble between people is
done to spoil that which could have been the means of bringing them
together, instilling love between them and uniting them, such as
marriage.
Secondly:
Causing trouble between people usually involves telling lies,
backbiting, malicious gossip and slander, all of which are major sins.
Please see the answers to questions no. 23328, 101776and 99554for
information on the negative impact of these blameworthy
characteristics and how to repent from them.
Thirdly:
It is haraam for a Muslim woman to cause trouble between a man and his
fiancée so that she may snag him for herself, for this comes under the
heading of bad conduct and blameworthy characteristics. Al-Bukhaari
(6601) and Muslim (1408) narrated that Abu Hurayrah (may Allah be
pleased with him) said: The Prophet (blessings and peace of Allah be
upon him) said: "A man should not propose marriage to a woman to whom
his brother has already proposed and he should not outbid his brother.
A man should not marry a woman if he is already married to her
paternal aunt or maternal aunt. A woman should not ask for her sister
to be divorced so as to deprive her of what is rightfully hers and so
that she may be married in her stead; rather she will have what Allah
has decreed for her."
An-Nawawi (may Allah have mercy on him) said:
What this hadith means is that it is prohibited for a non-mahram woman
to ask a man to divorce his wife and marry her instead, so that she
gains the maintenance, kind treatment, intimacy and so on that
belonged to the divorced woman.
End quote fromSharh Saheeh Muslim(9/193)
Al-Haafiz (may Allah have mercy on him) said:
This is quoted as evidence for the prohibition on a woman proposing to
a man who has already proposed to another woman. This hadith makes the
ruling concerning men the same as the ruling concerning women with
regard to proposing marriage. The scenario is: a woman proposes to a
man, and he responds to that proposal, then another woman comes and
encourages him to marry her, and tries to make him lose interest in
the one who came before her, whom he has already agreed to marry.
End quote fromFath al-Baari(9/200)
Fourthly:
The issue does not have to do with whether all the parties involved in
this issue know what is happening or not, because worldly matters may
be hidden. But on the Day when all secrets will be exposed before the
Lord of the Worlds, and what was hidden in people's hearts becomes
manifest, what answer will those who caused trouble and spread
malicious gossip have before Allah?
What the woman who has done this must do is hasten to repent, and part
of complete repentance is putting right that which she has spoiled and
admitting to each party what she said about the other, so that they
will understand the situation, then if they want to they can get back
together and go ahead with their marriage, or if they want to they can
remain as they are now.
If it is too difficult to state what really happened, then that can be
done by way of hinting or via a third party, striving to set things
straight and explain what really happened.
And Allah knows best.

Engagment, - Dought & clear, - * What are the defects that must be disclosed to a potential marriage partner?

I have been suffering from a mental illness for several years. For a
while, I have been praying regularly, reading Qur'an, remembering
Allah (dhikr), giving charity and helping people a great deal, and I
am much better, but I feel that the illness is still lurking. Is it
obligatory for me to inform anyone who proposes marriage to me about
that?
Published Date: 2015-12-30
Praise be to Allah
We ask Allah to heal you and grant you well-being. It seems to us that
this illness is not real. If we assume that it is real, then we would
say: if this illness would not have any impact on married life or on
raising children, then there is no need to inform a prospective
marriage partner about it. But if it does have some impact, in the
sense that it may result in some problems after marriage that would
prevent you from developing bonds of love and creating a tranquil
home, then you must tell him about that, because concealing it would
be a kind of deceit. It is proven that deceit is forbidden in general
terms from the hadeeth of Abu Hurayrah (may Allah be pleased with
him), according to which the Messenger of Allah (blessings and peace
of Allah be upon him) said: "Whoever deceives (people) does not belong
to me." Narrated by Muslim, 102.
You should not pay any attention to imaginary things with regard to
your illness. Most such things are tricks of the Shaytaan, and are
aimed at preventing you from getting married and keeping yourself
chaste.
The basic guidelines with regard to informing a suitor about illness
in the prospective wife are as follows:
1. if the sickness will have any impact on married life and will
affect the wife's ability to fulfil her duties towards her husband and
children;
2. if it will be off-putting to the husband because of its
appearance or smell;
3. if it is real and permanent, and is not something imagined or
temporary that will disappear with the passage of time or after
marriage.
The scholars of the Standing Committee for Issuing Fatwas were asked:
There is a young woman who is occasionally affected by periods of
insanity, then it goes away again, and she goes back to normal for a
period that may be long or short. Sometimes prospective suitors come
to propose marriage to her, the family finds it difficult to arrange a
marriage for her, because they do not know how to tell the prospective
suitor about the situation and they are very hesitant, which leads to
missing out on the opportunity to get married. Recently the family
have decided that they would rather get her married to a person who
has some kind of disability or other problem, so that it will be
easier for him to accept her. Now there is a potential suitor who is
infertile, and another who is the son of her paternal aunt, who has
proposed to her and has stated that he is aware of her illness. But
the problem is that the mother of this young man – i.e., the paternal
aunt of the girl – has the same sickness, and when we asked the doctor
what he thought about this marriage, he said that he did not recommend
it, because the probability of having children who were affected by
the same illness was great.
My question is: what is the Islamic ruling on such a marriage? If it
turns out that it produces a child who is also ill, will we have the
ones who are responsible for that, as we would have played a role in
bringing about this marriage? Please note that the possibility of
producing children who are also ill is great.
They replied:
You should not prevent the girl from getting married, and you should
give her in marriage to this man who has come to propose to her, and
leave the matter to Allah. You should ignore the doctor's advice which
is based on probability, because marriage serves a purpose for both
parties and protects the girl from the risk of spinsterhood, on
condition that she agrees to marry the man of whom her guardian
approves for her.
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh 'Abd ar-Razzaaq 'Afeefi, Shaykh
'Abdullah ibn Ghadyaan, Shaykh Saalih al-Fawzaan, Shaykh 'Abd
al-'Azeez Aal ash-Shaykh.
Fataawa al-Lajnah ad-Daa'imah, 18/194
They were also asked:
If a girl has a problem in the uterus or with her menstrual cycle that
requires treatment which may delay any chance of bearing children,
should the suitor be told about that?
They replied:
If this problem is something temporary, something that happens to
women then disappears, then it is not necessary to tell the suitor
about it. But if this problem is a serious disease or it is not a
minor, temporary problem, and the proposal comes when she still has
this problem and has not been healed of it, then in that case her
guardian must inform the suitor of it. End quote.
Shaykh 'Abd al-'Azeez Aal-ash-Shaykh, Shaykh Saalih ibn Fawzaan
al-Fawzaan,Shaykh Bakr Abu Zayd
Fataawa al-Lajnah ad-Daa'imah, 19/15
Shaykh Muhammad ibn Saalih al-'Uthaymeen was asked:
There is a man who proposed marriage to a woman, but it is known that
this woman has a physical defect, which is hidden and not obvious, and
there is the hope that it may be cured, like leprosy and vitiligo.
Should the suitor be told about that?
He replied:
If a man proposes marriage to a woman, and she has a hidden defect,
and there are people who know about it, then if the suitor asks about
her, it is obligatory to disclose it. This is quite clear. But if he
does not ask, then he should be told about it because this comes under
the heading of sincere advice, especially if it is something that
there is no hope of it going away. But if there is hope of it going
away, then this is easier. However there are things that may go away,
but they go away slowly, such as leprosy for example – if it is true
that it may go away, but up till now we know nothing to suggest that
it may go away. So there is a difference between that which it is
hoped will go away soon and that which it is hoped will go away later
on.