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Saturday, May 28, 2016

Engagment, - Dought & clear, - * He wants to get married but his sperm count is low; does he have to disclose that?



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There is a young man who has not got married yet, but he found out that he has varicose veins on his testes. He did a test of his sperm and the result was bad; his sperm count was two million per millilitre and the motility was very very weak. Then he had surgery on the varicose veins, and after three months he did another test on his sperm and found that the result was much improved, but he still needed treatment because the improvement may only last three to twelve months.
Now the number of sperm per millilitre is fourteen million, and the motility increased to approximately 10%.
Based on the explanation given by the doctors, it is essential to have a count of twenty million at least and motility of 50% at least, but the doctor who is treating him is optimistic about the final outcome, although the treatment will continue for another three months.
Now he wants to propose marriage. Should he tell the wife or not? Please note that the hope of improvement is there, in sha Allah.
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Praise be to Allaah.
Having a low sperm count and low sperm motility of the level mentioned is regarded as a fault which must be disclosed, and it is not permissible to conceal it, because of what it may lead to of not having children. Having children is one of the most important aims of marriage, so the wife has the right to have children just as the husband has the same right.
If a man gets married and is aware of this weakness, and cannot have children, that is more likely to put the wife off him and make her regard him as having deceived her.
Hence Ameer al-Mu’mineen ‘Umar ibn al-Khattaab (may Allah be pleased with him) said to the one who married a woman but could not have children: “Tell her that you are sterile and give her the choice.” Quoted inZaad al-Ma‘aad, 5/183
It says inMasaa’il al-Imam Ahmad ibn Hanbal, narrated by Abu Ya‘qoob al-Kawsaj (no. 1282): I said: What about the man who marries a woman when he is sterile and cannot have children?
Ahmad said: I prefer the one who knows that about himself to disclose it; perhaps his wife wants to have children.
Ishaaq said the same as he said, because he cannot deceive her. End quote. Narrated by Ibn Qudaamah inal-Mughni(6/653).
Shaykh al-Islam Ibn Taymiyah and Ibn al-Qayyim favoured the view that sterility is regarded as a fault that constitutes grounds for annulment of the marriage, unlike the majority of scholars.
See:al-Mawsoo‘ah al-Fiqhiyyah, 30/268
See also the answers to questions no. 85101and 112455.
Based on that, this young man has to tell his fiancée, then if she accepts, that is up to her.
If he hopes that the situation will improve and the problem will be resolved within a short time as mentioned, then he may delay proposing marriage until that time.
We ask Allah to guide and help us and you.
And Allah knows best.











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Wednesday, May 25, 2016

Da'eef (weak) hadeeths, Dought & clear, - * Soundness of Hadeeth, “By hating the Arabs you would hate me”



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How sound is this hadeeth (prophetic narration)? It was narrated that Salman (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “O Salman, do not hate me and leave your religion.” I said: O Messenger of Allah, how could I hate you when Allah has guided me through you? He said: ‘By hating the Arabs, you would hate me.”.
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Praise be to Allah.
Firstly:
The text of this hadeeth is as follows:
It was narrated that Salman (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said:
“O Salman, do not hate me and give up your religion.”
I said: O Messenger of Allah, how can I hate you when Allah has guided us through you?
He said: “By hating the Arabs you would hate me.”
This hadeeth was narrated by al-Tirmidhi (no. 3927); al-Bazzar in his Musnad (2513); al-Tabarani in al-Mu’jam al-Kabeer (6/238); al-Hakim in al-Mustadrak (4/86); and others, via Abu Badr al-Shuja’ ibn al-Waleed, from Qaboos ibn Abi Zabyan, from his father, from Salman (may Allah be pleased with him).
This isnad (chain of transmission) is da’eef (weak) and has two faults:
1. Qaboos ibn Abi Zabyan. Ibn Ma’een said: his hadeeth is da’eef. Abu Hatim said: Reports narrated by him cannot be quoted as evidence. Al-Daraqutni and others classed him as weak. See: Tahdheeb al-Tahdheeb, 8/306.
2. The isnad is interrupted between Abu Zabyan – who is Husayn ibn Jundub – and Salman al-Farisi (may Allah be pleased with him). Al-Tirmidhi said, after narrating the hadeeth: I heard Muhammad ibn Isma’eel [meaning al-Bukhari] say: Abu Zabyan did not meet Salman; Salmaan died before ‘Ali. End quote. Ibn Abi Hatim said in al-Maraseel (50): I do not think that Husayn ibn Jundub heard it from Salman. See: Tahdheeb al-Tahdheeb, 2/380.
The hadeeth was also narrated by Abu Na’eem in Hilyat al-Awliya, 7/270, via Khalid ibn ‘Abd al-Rahman, from Mis’ar, from Abu Hashim al-Rummani from Zadan, from Salman.
This chain is da’eef jiddan (very weak) because of Khalid ibn ‘Abd al-Rahman ibn Khalid ibn Salamah al-Makhzoomi al-Makki, whose narration is worthless, and ‘Amr ibn al-Fallas accused him of fabricating hadeeth.
Hence al-Hafiz al-Mundhiri said in Ajwibah ‘ala Asilah fi’l-Jarh wa Ta’deel (p. 84): A munkar hadeeth (denounced narration). Al-Shaykh al-Albani (may Allah have mercy on him) said: Its isnad is da’eef. End quote. Al-Silsilah al-Da’eefah (no. 2029).
Thirdly:
The weakness of this hadeeth does not mean that there is no virtue in the Arabs. There are many hadeeths concerning this matter, a few of which are saheeh (authentic) and many of which are weak or fabricated.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Concerning this matter there are reports other than those which I have mentioned. Some of them are subject to further examination and some of them are fabricated. End quote.
Iqtida’ al-Sirat al-Mustaqeem, p.159
He also said, commenting on this hadeeth:
The Prophet (peace and blessings of Allah be upon him) described hating the Arabs as being a cause of leaving Islam, and he stated that hating them implies hating him.
Previously on our website we have spoken about the virtue of the Arabs and outlined the correct understanding of this issue.
And Allah knows best.












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Da'eef (weak) hadeeths, Dought & clear, - * Status of Hadeeth “Donot call me Sayyid in your prayer”



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It says in the hadeeth, “Do not call me Sayyid in your prayers”. Is this hadeeth (report) saheeh (authentic)? I would prefer to say “Allahumma salli ‘ala sayyidina Muhammad” and not just “Allahumma salli ‘ala Muhammad”.
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Praise be to Allah.
The wording mentioned does not appear in any hadeeth from the Prophet (peace and blessings of Allah be upon him). This has been stated by the scholars:
Al-Imam al-Sakhawi (may Allah have mercy on him) said: It has no basis. End quote.
Al-Maqasid al-Hasanah, p. 135.
Ibn Hajar al-Haythami (may Allah have mercy on him) said: It has no basis. End quote.
Al-Fatawa al-Fiqhiyyah al-Kubra, 1/151
Most of those who compiled books of fabricated hadeeths agreed with them. See: al-Masnoo‘ fi Ma‘rifat al-Mawdoo‘, by al-Mulla ‘Ali al-Qari, p.205.
Many of the fuqaha (jurists) have stated in their books that this hadeeth is rejected, as it says in Radd al-Muhtar (1/513), al-Fawakih al-Dawani (2/359) and Nihayat al-Muhtaj (1/530).
The scholars of the Standing Committee said:
The hadeeth “Do not call me Sayyid…” has no basis, as was stated by the author of Kashf al-Khifa. As for the hadeeth, “I will be the leader (Sayyid) of the children of Adam on the Day of Resurrection, and but I do not boast about it,” it is part of a lengthy hadeeth that was narrated by al-Imam al-Tirmidhi from Abu Sa‘eed al-Khudri; he said: It is a hasan saheeh hadeeth (sound and authentic report).
As for calling the Messenger (peace and blessings of Allah be upon him) “Sayyid” in cases other than the adhan (call to prayer), iqamah (final call to prayer) and prayer, this is permissible because of the hadeeth quoted above.
With regard to the adhan, iqamah and tashahhud (sitting position) in prayer, one should say it as it is narrated in the Sunnah (prophetic teachings) and not add anything to what is prescribed, because the adhan, iqamah and prayer are acts of worship, and worship is strictly to be done in accordance with the text of the Quran and Sunnah, so it is limited to what is mentioned in the evidence. End quote.
‘Abd al-‘Azeez ibn Baz, ‘Abd al-Razzaq ‘Afeefi, ‘Abd-Allah ibn Ghadyan
Fatawa al-Lajnah al-Daimah (vol. 3/265)
With regard to the ruling on adding the word “Sayyidina” in al-Salah al-Ibraheemiyyah (a supplication said in the final sitting position of the formal prayer), it is one of the matters concerning which the scholars differed. We have mentioned above that it should not be said and that it is better to limit oneself to what is mentioned in the Sunnah, because prayer is an act of worship and is strictly to be done in accordance with the text of the Quran and Sunnah, so nothing should be added to it except on the basis of shar‘i (legal, religious) evidence.
And Allah knows best.













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