Engagment, - Dought & clear, - * Should she marry a man who is a carrier of the lassaemia?

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I would like to ask your opinion about a matter. A religious moral man has proposed to me, I am also moral and religious, I ask Allah to keep me this way. We were optimistic about this marriage. But by doing the pre-marriage examinations we found out that it is 50% possible that we will have children carrying thalassemia, 25% possible that we have healthy children, and 25% possible that we have children carrying thalassemia, because both of us carry this disease. Considering that if a person is carrier of this disease, it might be carried over to his children if he marries who carries the disease as well. While it is not the same case if he marries a healthy woman.
My father has left the choice up to me. I am confused. Should I give preference to marrying a good man rather than to my children being healthy?.
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Praise be to Allaah.
Firstly:
Undoubtedly one of the aims of marriage is to produce righteous offspring and increase the numbers of the ummah of Muhammad (peace and blessings of Allaah be upon him), as it says in the hadeeth narrated by Abu Dawood (2050) from Ma’qil ibn Yasaar (may Allaah be pleased with him) who said: A man came to the Prophet (peace and blessings of Allaah be upon him) and said, “I have found a woman who is of good lineage and is beautiful, but she does not bear children. Should I marry her?” He said, “No.” Then he came again with the same question and he told him not to marry her. Then he came a third time with the same question and he said: “Marry those who are loving and fertile, for I will be proud of your great numbers before the other nations.” Classed as saheeh by al-Albaani inIrwa’ al-Ghaleel, 1784.
That also means producing offspring who are healthy and able to do the duties enjoined by Islam, and to bear the burdens of conveying the message.
If the couple know that their marriage may produce children who are sick or who are carriers of a disease, then it is better for them not to get married in that case, so as to ward off expected harm and to reduce evil and harm in the ummah of Islam, and to protect themselves from hardship and suffering that may affect them when taking care of a sick child.
From what we have read, it seems that if both spouses are carriers of this sickness, then each of their children has a 25% chance of being healthy, a 25% chance of being affected, and a 50% chance of being a carrier. But if one of them is healthy and the other is a carrier of the disease, then the danger is greatly reduced, as the possibility of the child being born healthy goes up to 50%, and the possibility of him being a carrier of the disease is also 50%, but there is no possibility of the child being born with the disease.
These possibilities are based on experience and research, but the matter is entirely subject to the will and decree of Allaah.
As that is the case, then it is better for you to marry a healthy person. This does not mean that you should put good health before religious commitment as you say; what you have to do is to look for a healthy man who is religiously committed, and there are many such, praise be to Allaah.
If you give up the idea of this marriage for the sake of your children, and to reduce the sickness and prevent it spreading further in the ummah, then we hope that Allaah will compensate you with good, and reward you for that.
We ask Allaah to help and guide you.
And Allaah knows best.






*AS'SALAMU ALAIKUM (WR, WB)*
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Saturday - Sep - 17 - 2016
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Dhul Hajj - - 14 - -1437
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Shirk and its different forms, Dought & clear,- * No Angels or Other Creatures Know Everything in the Heavens and Earth

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My daughter asked me: Who is the angel who knows everything in the heavens and the earth, the number of drops of water, the number of grains of sand? Is there any such thing?
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Praise be to Allah
The one who knows everything in the heavens and on earth, and knows the number of drops of water and the number of grains of sand is Allah, the Lord of the Worlds. There is no angel who is close to Him or any Prophet who was sent who has this knowledge. Anyone who says that there is anyone among the angels who knows all of this has fabricated a lie against Allah, to Whom belongs knowledge of the unseen of the heavens and the earth.
Allah, may He be exalted, says (interpretation of the meaning):
“And with Him are the keys of the Ghaib (all that is hidden), none knows them but He. And He knows whatever there is in (or on) the earth and in the sea; not a leaf falls, but he knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record” [6:59].
And He, may He be glorified, says (interpretation of the meaning):
“Say: None in the heavens and the earth knows the Ghaib (unseen) except Allah, nor can they perceive when they shall be resurrected” [27:65].
Ibn Katheer (may Allah have mercy on him) said: Here Allah, may He be exalted, is instructing His Messenger (blessings and peace of Allah be upon him) to tell all of mankind that no one knows the unseen except Allah, may He be glorified and exalted, and that He alone has that knowledge, with no partner or associate. End quote from Tafseer Ibn Katheer, (6/207).
Al-Bukhaari (4697) narrated from Ibn ‘Umar (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The keys of the Unknown are five, which no one knows except Allah: no one knows what will happen tomorrow except Allah; no one knows what is in the wombs except Allah; no one knows when it will rain except Allah; no one knows in which land he will die; and no one knows when the Hour will begin except Allah.”
But Allah, may He be exalted, may inform whomever He wills among His creation about whatever He wills of His unseen. Allah, may He be exalted, says (interpretation of the meaning):
“(He Alone) the All-Knower of the Ghaib (unseen), and He reveals to none His Ghaib (unseen). Except to a Messenger (from mankind) whom He has chosen (He informs him of the unseen as much as He likes), and then He makes a band of watching guards (angels) to march before him and behind him.” [72:26, 27].
The scholars of the Standing Committee said: Knowledge of unseen matters is something that belongs exclusively to Allah, so no one among His creation, human or jinn, knows anything of it except what Allah reveals to whomever He wills among His Angels or His Messengers. End quote from Fataawa al-Lajnah ad-Daa’imah, (1/346).
Yes, there is an angel who is appointed in charge of the rain, and directs it wherever Allah wills; he is Mikaa’eel (peace be upon him), who has helpers who do whatever he instructs them to do. But this only happens by the will of Allah and in accordance with His wisdom and knowledge. They do not know anything or do anything; rather they cannot do anything at all except by Allah’s leave. Moreover, that does not mean that they know the number of drops of water, because their knowledge is restricted to what Allah has taught them, and they say, as Allah tells us:
“Glory be to You, we have no knowledge except what you have taught us. Verily, it is You, the All-Knower, the All-Wise”
[2:32].
And Allah knows best.








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Friday - Sep - 16 - 2016
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Dhul Hajj - - 13 - -1437
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Shirk and its different forms, Dought & clear,- * Astrology vs. astronomy

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Are we allowed to read our star signs?
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Praise be to Allaah.
Al-Bukhaari said in hisSaheeh: Qutaadah said: “Allaah created these stars for three purposes: to adorn the heavens, to stone the devils and as signs by which to navigate. Whoever seeks anything else in them is mistaken and does not benefit from them, and he is wasting his time and effort in seeking something of which he has no knowledge.” (Saheeh al-Bukhaari,Baab fi’l-Nujoom, 2/240)
The study of the stars is divided into two kinds:
1- Study of the influence of the stars (astrology)
2- Study of the positions and movements of the stars (astronomy)
Study of the influence of the stars (astrology) is divided into three categories:
1 – The belief that these stars have a real influence in the sense that they create events and evil. This is major shirk (shirk akbar), because whoever claims that there is another creator alongside Allaah is a mushrik in the sense of major shirk, for he is regarding a created thing that is subjugated as a creator which subjugates.
2 – Making this a reason to claim to have knowledge of the unseen, so from the movements and changes in the stars he deduces that such and such will happen because such and such has happened to such and such a star. For example, he may say that one person’s life will be miserable because he was born under this star, and that another person’s life will be happy because he was born under that star. This person is taking knowledge of the stars as a means to claim that he has knowledge of the unseen, and claiming to have knowledge of the unseen is kufr (disbelief) which puts one beyond the pale of Islam, because Allaah says (interpretation of the meaning):
“Say: None in the heavens and the earth knows the Ghayb (Unseen) except Allaah”[al-Naml 27:65]
The grammatical structure used in the original Arabic – starting with the negationlaa(translated here as “none”) followed by the wordilla(“except”) – is one of the most emphatic ways of expressing exclusivity. So if a person claims to know the unseen, he is effectively disbelieving what the Qur’aan says.
3 – If he believes that the stars are the cause of good or bad things happening, this is minor shirk (shirk asghar), i.e., when something happens he attributes it to the stars (and only attributes it to the stars after it has happened). The basic principle is that whoever believes that one thing is the cause of another when Allaah has not made it so, is overstepping the mark and not acknowledging Allaah as He should be acknowledged, because the One Who makes things happen is Allaah alone. For example, if a person seeks healing from a piece of string (tied around his wrist), and says, “I believe that healing is in the hand of Allaah and this string is simply the means,” we would say to him, “You have saved yourself from major shirk but you have fallen into lesser shirk, because Allaah has not made string a clear means of healing. By doing this you have transgressed against His position of Controller and Sustainer, by making something a means to something else when Allaah has not made it so.” The same applies to one who regards the stars as the cause of rainfall when this is not the case. The evidence for that is the hadeeth narrated by al-Bukhaari (801) and Muslim (104) from Zayd ibn Khaalid al-Juhani who said: “The Messenger of Allaah SAWs (peace and blessings of Allaah be upon him) led us in praying Fajr at al-Hudaybiyah, following rainfall during the night. When he had finished praying, he turned to the people and said, ‘Do you know what your Lord has said?’ They said, ‘Allaah and His Messenger know best.’ He said, ‘This morning one of My slaves became a believer in Me and one became a disbeliever. As for the one who said, “We have been given rain by virtue of Allaah and His mercy,” he is a believer in Me and a disbeliever in the stars. But as for the one who said, “We have been given rain by such and such a star,” he is a disbeliever in Me and a believer in the stars.’” So the one who attributes rain to the stars is saying that the stars caused the rain.
Study of the positions and movements of the stars (astronomy) is divided into two categories:
1 – If their movements are used to define things that serve a religious purpose, this is something that is necessary. If that helps in the case of religious obligations, then learning it is obligatory, such as using the stars to determine the direction of the qiblah (direction of Makkah).
2 – If their movements are used to define things that serve a worldly purpose, there is nothing wrong with that. This is of two types:
(a) Using the stars to work out directions, such as knowing that the pole lies to the north, and that the Pole Star, which is close to it, revolves around the North Pole. This is permissible. Allaah says (interpretation of the meaning):
“And landmarks (signposts, during the day) and by the stars (during the night), they (mankind) guide themselves”
[al-Nahl 16:16]
(b) Using the stars to work out the seasons, through learning the phases of the moon. Some of the salaf regarded this as makrooh while others permitted it. The correct view is that it is permissible and there is nothing makrooh in it, because there is no shirk involved in it, unless one learns it in order to attribute rainfall or cold weather to it, and says that this is what is causing that. That is a kind of shirk. But simply knowing the time of year from it, whether it is spring or autumn or winter, there is nothing wrong with that.
Seeal-Qawl al-Mufeedby Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him), 2/102.
Sheikh Muhammed Salih Al-Munajjid








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