Ruling on forfeiting the right to inheritance in a misyaar marriage

Is it permissible in a misyaar marriage for the wife to forfeit the right to inheritance at the time of writing the marriage contract, if her husband dies when she is still married to him?.

Praise be to Allaah.

If the misyaar marriage fulfils the conditions and necessary parts of marriage and is free of any impediments, then it is a valid marriage in which all the consequences of marriage take effect, including inheritance. So each spouse inherits from the other. If one of the spouses stipulates that the other should forfeit his or her inheritance in the event of death, this stipulation is not valid because the legacy cannot be taken possession of until after the death of the one from whom it is inherited. Forfeiting it before that is forfeiting something that one does not possess. But if this forfeiting comes after becoming entitled to the inheritance, which is after the death of the person concerned, and is done willingly and freely by the one who is forfeiting it, then it is permissible. 

Shaykh Bakri al-Sadafi (may Allah have mercy on him), the former Mufti of Egypt, said: If they get married on condition that one will not inherit from the other if he or she dies, this condition carries no weight and either inherits from the other if he or she dies. 

End quote from Fataawa al-Azhar. 

And Allah knows best.

Are the marriages of the disbelievers regarded as valid for them and are the children to be attributed to them?

Without nikah child birth is haram. it means every non Muslim in todays world is living haram? because his/her parents didn't do nikah. can u clear my mind about this. basically my question is. in today's world is every non Muslim live haram?.

Praise be to Allaah.

Firstly: 

Marriages that are regarded by the disbelievers as valid are approved by Islam and deemed to be valid, and the same consequences apply to them as to marriages that are sound according to sharee‘ah, such as legitimacy of children and inheritance between the spouses, and other rulings connected to valid marriage. 

At the time of the Prophet (blessings and peace of Allah be upon him) many people became Muslim and he did not ask about the details or conditions of their marriages; rather he approved of them, which indicated that they were valid.  

Ibn Qudaamah (may Allah have mercy on him) said: The marriages of the disbelievers are valid and are approved of if they become Muslim or if they refer to us for judgement, if the woman is one whom it is permissible to marry at the present moment, and the details and manner of the marriage contract are not to be examined and the marriage is not to be examined to see whether it conformed to the conditions for marriage among the Muslims, such as the presence of the wali (woman’s guardian) and witnesses, and the format of the proposal and acceptance, and so on. There is no difference of opinion concerning this among the Muslims. Ibn ‘Abd al-Barr said: The scholars are unanimously agreed that if two spouses become Muslim together at the same time, they remain married according to their original marriage, so long as they are not too closely related by blood or through breastfeeding. People became Muslim at the time of the Messenger of Allah (blessings and peace of Allah be upon him) and their wives also became Muslim, and their marriages were approved of; the Messenger of Allah (blessings and peace of Allah be upon him) did not ask them about the conditions of their marriage or how it was done. This is something that is known through mutawaatir reports and is something that is well known to all Muslims, so it is certain. But the marriage may be checked in some ways. If the woman is one whom it is permissible for him to marry in the first place, the marriage is approved, but if she is one whom it is not permissible for him to marry in the first place, such as a mahram (close relative) through blood or otherwise, or because she is in ‘iddah, an apostate, an idol worshipper, a Magian, or one whom he has thrice divorced, then it is not to be approved. If they got married during the ‘iddah and they became Muslim after the ‘iddah ended, then it is to be approved, because it is permissible for him to marry her in principle. 

End quote from al-Mughni, 7/115 

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: Marriages of the disbelievers come under the same rulings as marriages of Muslims with regard to consequences such as zihaar, li‘aan, talaaq, attribution of lineage, and so on. 

Secondly: 

If the marriage is valid according to Islamic sharee‘ah, then it is valid. If it is invalid according to Islamic sharee‘ah, then it may be approved subject to two conditions:

(i)                that they regarded it as valid according to their own laws

(ii)              that they did not refer to us for judgement. 

If they do not regard it as valid, then they should be separated. If they refer to us for judgement, we should examine the case. If that is before the marriage contract has been done, then we should do it according to our laws. If it is after the marriage contract has been done, then we should find out whether the woman was permissible (for him to marry), in which case we should approve the marriage, but if she was not permissible then we should separate them. The evidence for these things is the fact that disbelievers became Muslim at the time of the Prophet (blessings and peace of Allah be upon him) and he left those who were married on the basis of their marriages during the Jaahiliyyah and did not discuss the matter. This indicates that (such marriages) are to be left as they are.

End quote from ash-Sharh al-Mumti‘, 12/239 

Based on that, the children who are born to non-Muslims, if they were born within a marriage that they believe is a valid marriage, are indeed their children and attributing them to them is valid. 

But if they did not believe that this was a proper marriage; rather it was a kind of friendship and love without marriage, then these are illegitimate children, not legitimate. 

But if the zaani attributes them to himself and regards them as his children, then they are his children and are to be attributed to him. 

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked about the problem of zina (fornication or adultery) which few of our brothers and sisters were free of before they became Muslim; and many children resulted from these relationships. With regard to the children who are born as a result of zina (fornication), is it obligatory for their fathers who have become Muslim and who were not married to the mothers to spend on their maintenance? 

He replied: With regard to these people who had intercourse when they were still disbelievers, if they believed that this intercourse occurred in the context of a marriage contract that they thought was valid, even though it is invalid according to sharee‘ah, the marriage contract is valid and the children belong to that man. For example, when he was still a disbeliever, a man proposed to a woman that he should be her husband and she agreed, and they thought that this was a marriage contract, then the man and woman became Muslim. We say: Your marriage is still valid and there is no need to repeat the marriage contract, and any children that you had are your children, unless the wife is not permissible for the husband in Islam. An example of that is if he was a Magian and married his sister, as the Magians regard it as permissible to marry mahrams (close relatives). If he married his sister when he was a disbeliever, then he became Muslim and she became Muslim, they must be separated because the woman is not permissible for the man. With regard to the group of people you mention we say: If they believe that what they did of having relationships with these women was a marriage, then it is not zina and the children belong to them. But if you believed that it was zina and you attributed these children to yourself when you were still a disbeliever -- i.e., the zaani said: These are my children -- then they are his children, so long as there is no one to dispute with him on this issue. But if they did not attribute these children to themselves, then they are not their children. 

With regard to maintenance, if we determine that they are their children, then they are obliged to spend on their maintenance; if we have not determined that, then they are not obliged to spend on their maintenance. 

End quote from Fataawa Noor ‘ala ad-Darb.

Is there any saheeh report in the Sunnah that speaks of reciting a particular soorah of the Qur’aan before travelling?

I read a hadeeth from Jubayr (may Allah be pleased with him) which says that the Messenger of Allah (blessings and peace of Allah be upon him) said: “When you want to set out on a journey, you have recite Soorat al-Kaafiroon, an-Nasr, al-Ikhlaas, al-Falaq and an-Naas, but in one go, and start with the basmalah and end with the basmalah.” We need an answer to this in the light of the Qur’aan and Sunnah.

Praise be to Allaah.

The text of the hadeeth referred to in the question is as follows: 

It was narrated that Jubayr ibn Mut‘im said: The Messenger of Allah (blessings and peace of Allah be upon him) said to me: “O Jubayr, when you set out on a journey, would you like to be the best of your companions in appearance and quantity of provisions?” I said: Yes, may my father and mother be sacrificed for you. He said: “Recite these five soorahs: ‘Qul ya ayyuhal kaafiroon’ [al-Kaafiroon 109], ‘Idha ja’a nasr Allahi wal fath’ [al-Nasr 110], Qul Huwa Allahu ahad [al-Ikhlaas 112], Qul a‘oodhi bi rabbi’l-falaq [al-Falaq 113] and Qul a‘oodhu bi raabi’n-naas [an-Naas 114]. Start your recitation by saying Bismillah ir-Rahmaan ir-Raheem and end your recitation by saying Bismillah ir-Rahmaan ir-Raheem.” Jubayr said: I was rich and had a great deal of wealth, and I used to set out with whomever Allah willed I should set out with on a journey, and I would be the worst of them in appearance and the least in terms of provisions. From the time the Messenger of Allah (blessing and peace of Allah be upon him) taught me it, I have never stopped reciting them, and I am one of the best of them in appearance and have the most provisions, until I come back from my journey. 

This was narrated by Abu Ya‘la in his Musnad, 13/339, hadeeth no 7419. 

This is a da‘eef (weak) hadeeth; its isnaad includes unknown narrators. 

Al-Haythami said concerning it in Majma‘ az-Zawaa’id (10/134): (Its isnaad) includes people who I do not know. 

Shaykh al-Albaani said concerning it in as-Silsilah ad-Da‘eefah (6963): (it is) munkar. 

Based on that, it is not valid to quote this hadeeth as evidence to suggest that it is mustahabb to recite any soorahs of the Qur’aan before travelling. By the same token, it is not valid to quote it as evidence for saying the basmalah at the beginning of each soorah. 

See also the answer to question no. 149125 

And Allah knows best.

The ahaadeeth about the virtue of praying qiyaam all the nights of the week are false

I got a letter which contained ahaadeeth from the Messenger (peace and blessings of Allaah be upon him) which spoke of the virtue of praying at night, and it was the first time in my life that I had ever heard these ahaadeeth. I hope that you can explain to me whether these ahaadeeth are saheeh or not. 
It was narrated that Anas ibn Maalik (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 
Whoever prays two rak’ahs on the night before Friday, reciting in each rak’ah the Opening of the Book (al-Faatihah) and Soorat al-Zalzalah fifteen times, and when he finishes his prayer he says “Ya Hayyu ya Qayyoom Ya Dha’l-jalaali wa’l-ikraam (O Ever-Living, O Self-Sustaining, possessor of majesty and honour)” 100 times, Allaah will keep him safe from the torment, darkness and constriction of the grave and the terrors of the Day of Resurrection, and he will not get up from his place either hungry or thirsty, and he will be clothed with a suit of light, and he will not depart from this world until he has seen his place in Paradise.
The second hadeeth is: 
It was narrated from Mu’aadh ibn Jabal (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:  
“Whoever prays on the night before Saturday 16 rak’ahs, reciting in each rak’ah al-Faatihah and Soorat al-Ikhlaas 31 times, evil, whispers (waswaas), self-admiration and showing off will be expelled from his heart and Allaah will fill his heart with light, mercy and kindness, and on the Day of Resurrection He will clothe him in forgiveness and his face will remain like the moon when it is full, and for every rak’ah He will build a palace for him in Paradise.  
And there are other ahaadeeth which were narrated from the Messenger (peace and blessings of Allaah be upon him). 
I hope that you can tell me whether I should offer these prayers or not; are these ahaadeeth saheeh or da’eef?.

Praise be to Allaah.

There is no saheeh hadeeth which singles out any day or night of the week for praying qiyaam or offering naafil prayers. Everything that has been narrated concerning that is false and is a fabrication against the Messenger of Allaah (peace and blessings of Allaah be upon him), and it is not permissible to narrate it, let alone act upon it. The one who acts upon such false ahaadeeth is introducing an innovation into the religion that is not a part of it, so he should beware of the wrath and punishment of Allaah. 

Shaykh al-Islam Ibn Taymiyah (may Allaah be pleased with him) said in Majmoo’ al-Fataawa (23/134): 

With regard to prayers on Sunday and Monday and other days of the week – even though it is mentioned by some of those who wrote about raqaa’iq (heart softeners) – there is no difference of opinion among the scholars of hadeeth that all of these ahaadeeth are fabricated and none of the imams regarded these prayers as mustahabb. In Saheeh Muslim it is narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Do not single out the night before Friday for praying or the day of Friday for fasting.” And Allaah knows best. End quote. 

Ibn al-Qayyim aid in al-Manaar al-Muneef (95): 

The ahaadeeth about praying on certain days or nights, such as praying on Sunday or the night before Sunday, or on Monday or the night before Monday, and other days of the week, are all false ahaadeeth. End quote. 

Al-‘Iraaqi (may Allaah have mercy on him) said in Takhreej al-Ihya’ (1/259): 

There is no saheeh hadeeth about the days or nights of the week, all of the reports are da’eef (weak) and false. End quote.  

Al-Shawkaani said in al-Fawaa’id al-Majmoo’ah (46): 

It says in al-Mukhtasar: There is no saheeh report about the prayers during the week. End quote. 

There are verses and saheeh ahaadeeth which speak of the virtue of praying qiyaam al-layl in general terms. Please see the answer to question no. 50070. 

And Allaah knows best.

Criticism of a fabricated story, and a warning against ignorant storytellers

I hope that you can tell me whether this report – which I heard from a preacher – is sound. He got up at 4.20 a.m. to get ready to pray Fajr. He went and did wudoo’ and got dressed, and got ready to go out and go to the mosque. He was accustomed to doing that since he was a child. He was used to offering all his prayers in congregation in the mosque, even Fajr prayer. He left his house and made his way to the mosque. Whilst he was on his way, he stumbled and fell, and tore part of his garment. He went back home to change his garment and put on another one. He did not get angry or swear or curse, he just went back home and simply changed his clothes. Then he set out again for the mosque, and again he stumbled and fell, and part of this garment got ripped as well. He went back home and changed his garment. Both garments had got torn but that did not deter him from his keenness to offer the prayer in congregation in the mosque. He set out again for the mosque, and he stumbled for the third time, but suddenly he felt that he was not falling, and there was someone holding him and preventing him from falling to the ground. The man was surprised and looked around, but he did not see anyone. He stood confused for a moment, then he carried on towards the mosque. Then he heard a voice saying: “Do you know who I am?” The man said: “No.” The voice replied: “I am the one who prevented you from falling.” The man said: “Who are you?” He replied: “I am the shaytaan.” The man asked him: “If you are the Shaytaan, why did you prevent me from falling?” The Shaytaan answered: “The first time when you stumbled and went home to change your clothes, Allaah forgave you all your sins. The second time when you stumbled and went home to change your clothes. Allaah forgave your family. The third time when you stumbled, I was afraid that if you went back home and changed your clothes, Allaah would forgive all the people of your neighbourhood, so I supported you and prevented you from falling.”
 What is confusing me about this story is: is it possible for the shaytaan to speak to a person and hold his hand and prevent him from falling as is described in this story?.

Praise be to Allaah.

Firstly: 

There is no basis for this story in the books of Sunnah, hadeeth and history. It is contrary to Islam for several reasons: 

1 – The conversation between the man and the shaytaan. It is possible for the shaytaan to whisper to a person (waswasah) when he is in his real form, but speaking to him is not possible, unless the shaytaan appears to him in human form. 

2 – The shaytaan says that he supported the man when he stumbled. This is something that is unbelievable, and the shaytaan is unable to do such a thing. Allaah has made the angels protectors and guardians of man, to protect them from the harm of the jinn, because they can see us but we cannot see them. Allaah says (interpretation of the meaning): 

“For him (each person), there are angels in succession, before and behind him. They guard him by the Command of Allaah”

[al-Ra’d 13:11]

In this made-up story it clearly states that the shaytaan is able to protect a person against that which may harm him, or that the shaytaan is able to prevent something that has been decreed by Allaah. 

3 – The most serious thing in this story is where the shaytaan says that the first time Allaah forgave the man all his sins, then the second time he says that Allaah has forgiven his family, and he says that if he had fallen a third time, Allaah would have forgiven the people of his neighbourhood! All of this is lies against Allaah and claiming to have knowledge of the unseen. Even if a mujaahid is wounded in battle against the kuffaar it does not bring such virtues, so how can it be ascribed to the one who is going to the mosque? It is not ascribed to one who stumbled when calling people to Allaah or going to uphold ties of kinship or other acts of worship, so how can these virtues be ascribed to one who falls when he is going to the mosque? 

There is nothing about falling or stumbling that brings such virtues. Many of the Sahaabah fell, stumbled or were injured at the time of the Prophet (peace and blessings of Allaah be upon him), but there is nothing in the Sunnah which ascribes such virtues to them or even some of those virtues. Allaah does not forgive a family or the people of a neighbourhood or city because of the deeds or acts of worship of one of the righteous, let alone the fact that stumbling does not bring a person closer to Allaah and it is not an act of worship in itself. If anyone were to benefit from the actions of another, then the father of Ibraaheem (peace be upon him) would have benefited from the prophethood of his son, and the son of Nooh would have benefited from the prophethood of his father, and Abu Taalib would have benefited from the Prophethood of his nephew Muhammad (peace and blessings of Allaah be upon him). 

Moreover, how did the shaytaan know of all that so that he could tell this man about it? Does the shaytaan have the power to prevent mercy reaching one of the slaves of Allaah upon whom He wishes to bestow it? 

No. Allaah says (interpretation of the meaning): 

“Whatever of mercy (i.e. of good), Allaah may grant to mankind, none can withhold it; and whatever He may withhold, none can grant it thereafter. And He is the All‑Mighty, the All‑Wise”

[Faatir 35:2] 

Secondly: 

Undoubtedly these false stories are things that become widespread among those who do not understand their religion properly and who do not know the Oneness of their Lord (Tawheed). They are propagated by liars and storytellers who fabricate lies against the laws of Allaah. 

Allaah has issued a stern warning against these liars. Allaah says (interpretation of the meaning): 

“Say (O Muhammad): (But) the things that my Lord has indeed forbidden are Al‑Fawaahish (great evil sins and every kind of unlawful sexual intercourse) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allaah for which He has given no authority, and saying things about Allaah of which you have no knowledge”

[al-A’raaf 7:33] 

What khateebs and preachers must do is be above being mere storytellers who tell the common folk stories that go against sharee’ah. The salaf of this ummah issued a stern warning against these storytellers, because of the bad effects that their stories have on the common folk and because they contain things that go against the laws of Allaah. 

In a hadeeth that was classed as hasan by Shaykh al-Albaani in al-Silsilah al-Saheehah (1681) it was narrated that the Prophet (peace and blessings of Allaah be upon him) said: “When the Children of Israel were doomed they started to tell stories.” 

Shaykh al-Albaani (may Allaah have mercy on him) said:  

It says in al-Nihaayah: “when they were doomed they started to tell stories” which means they relied on words and forsook deeds, and that was the reason for their doom, or vice versa: when they were doomed it was because they stopped doing good deeds and turned to stories. 

Al-Albaani said, commenting on this: 

It may be said that the reason they were doomed was that they paid too much attention to stories at the expense of fiqh and beneficial knowledge which teach the people about their religion, and motivate them to do righteous deeds. Because they did that, they were doomed. Al-Silsilah al-Saheehah (4/246). 

This is the case with the storytellers; they pay too much attention to stories and myths, which they narrate to the common folk, without any understanding or knowledge, and the common man hears a lot but does not understand any ruling or gain any knowledge. 

Ibn al-Jawzi said in Talbees Iblees (p. 150): 

The storytellers are not condemned just for being storytellers, because Allaah says (interpretation of the meaning): 

“We relate unto you (Muhammad) the best of stories”

[Yoosuf 12:3] 

“So relate the stories”

[al-A’raaf 7:176] 

Rather the storytellers are condemned because they tell many stories without mentioning any beneficial knowledge, and usually they mix sound and unsound material in what they narrate and rely on things that are mostly impossible. 

End quote. 

It was narrated that Abu Qilaabah ‘Abd-Allaah ibn Zayd said: Nothing kills knowledge but stories. A man may sit with another man for a year and not learn anything from him, and he may sit with a knowledgeable man and not get up until he has learned something. 

Hilyat al-Awliya’ (2/287). 

How often do these storytellers narrate from bad reports to the masses, and tell them these fables, which reach such a status among the masses that they believe everything that they hear and even give them precedence over the scholars and seekers of knowledge.  

Al-Haafiz al-Iraaqi (may Allaah have mercy on him) said: 

One of the problems with them is that they speak to so many people and tell them things that they are unable to comprehend, and that leads them to confusion and makes them develop misconceptions. This applies if what they tell them is sound, so how about if it is false? 

Tahdheer al-Khawaas by al-Suyooti (p. 180), quoting from al-Baa’ith ‘ala al-Khalaas by al-‘Iraaqi. 

Ibn al-Jawzi said: 

The storyteller narrates weird reports to the masses, and tells them that even if he had even the slightest whiff of knowledge he would not have told them. So the masses leave with a lot of false notions in their minds, which they discuss amongst themselves. If a scholar denounces them, they say: we heard this, he narrated it to us. How many storytellers have misled others by means of the fabricated reports they narrate to them; how many people have turned yellow with hunger (because of what they heard encouraging asceticism);  how many people left their families, homes and cities to wander like monks; how many have refrained from doing that which is permitted; how many have refrained from learning and teaching knowledge, believing that he is going against his own whims and desires; how many have made their children orphans because of their asceticism whilst still alive; how many have turned away from their wives and not given them their rights, so that she is neither single nor truly married. End quote. 

Al-Mawdoo’aat (1/32) 

This is why the storytellers are criticized by many of the salaf. 

Maymoon ibn Mahraan (may Allaah have mercy on him) said: 

The storyteller may expect punishment from Allaah, and the one who listens to him may expect mercy. 

Al-Albaani (may Allaah have mercy on him) said, following hadeeth no. 4070 in al-Silsilah al-Da’eefah: 

This was narrated by Ibn al-Mubaarak in his book al-Zuhd with a saheeh isnaad. 

Imam Ahmad ibn Hanbal (may Allaah have mercy on him) said: 

The greatest liars among the people are the storytellers. The people need truthful storytellers who will remind them of death and the punishment of the grave. It was said to him: Didn’t you attend their gatherings? He said: No. 

Al-Adaab al-Shar’iyyah by Ibn Muflih al-Hanbali (2/82). 

We ask Allaah to set straight the affairs of the imams and khateebs, and to guide them to that which is best for them and others. 

And Allaah knows best.

The hadeeth of the mountain goats is a weak hadeeth

How sound is the hadeeth of the mountain goats? How should we understand it in the light of modern science?.

Praise be to Allaah.

The text of the hadeeth of the mountain goats is as follows: 

It was narrated that al-‘Abbaas ibn ‘Abd al-Muttalib (may Allaah be pleased with him) said: 

I was in al-Batha’ with a group of people, among whom was the Messenger of Allaah (peace and blessings of Allaah be upon him). A cloud passed over him, and he looked at it and said, “What do you call this?” They said, Sahaab (a cloud). He said, “And muzn (rain cloud).” They said, And muzn. He said, “And ‘anaan (clouds).” Abu Bakr said: they said, “And ‘anaan.” He said: “How much (distance) do you think there is between you and the heaven?” They said, We do not know. He said, “Between you and it is seventy-one or seventy-two or seventy-three years, and there is a similar distance between it and the heaven above it [and so on]” – until he has counted seven heavens. “Then above the seventh heaven there is a river, between whose top and bottom is a distance like that between one heaven and another. Then above that there are eight (angels in the form of) mountain goats. The distance between their hooves and their knees is like the distance between one heaven and the next. Then on their backs is the Throne, and the distance between the top and the bottom of the Throne is like the distance between one heaven and another. Then Allaah is above that, may He be blessed and exalted. 

Ibn al-Atheer said in al-Nihaayah (3/355):  

Mountain goats means angels in the form of mountain goats. 

This hadeeth is well known in the books of the scholars, and is narrated in most of the books of Musnad. It was narrated by Ahmad in al-Musnad (1/206), Abu Dawood in al-Sunan (4723), al-Tirmidhi in al-Sunan (3320), Ibn Maajah (193), al-Daarimi in al-Radd ‘ala al-Jahamiyyah (50), al-Bazaar in his Musnad (4/134), Muhammad ibn ‘Uthmaan ibn Abi Shaybah in al-‘Arsh (1/66), Ibn Khuzaymah in Kitaab al-Tawheed (1/234) al-Haakim in al-Mustadrak (2/410) and other books of Sunnah. 

The reports of these imams come through five isnaads, all of which meet in Simaak ibn Harb from ‘Abd-Allaah ibn ‘Umayrah from al-Ahnaf ibn Qays from al-‘Abbaas ibn ‘Abd al-Muttalib (may Allaah be pleased with him). 

As for Simaak ibn Harb, he met a number of the Sahaabah. Muslim narrated from him, as did al-Bukhaari in mu’allaq reports. He was regarded as thiqah (trustworthy) by a number of scholars, such as Imam Ahmad, Abu Haatim, al-Bazaar and others. But some of the scholars criticized for some strange matters in his hadeeth. Hence he was classed as da’eef (weak) by Shu’bah and Ibn al-Mubaarak, and Ibn Abi Khaythamah said: I heard Ibn Ma’een being asked: What is his fault? He said: He narrated ahaadeeth which no one else narrated, but he is thiqah. Ibn ‘Ammaar said: They say that he used to make mistakes, and they differed concerning his hadeeth. Al-Thawri regarded him as somewhat da’eef but no one rejected him. Al-Nasaa’i said: Sometimes he repeats everything he hears, therefore when he narrates a hadeeth which no one else narrated, that cannot be regarded as sound. Ibn Hibbaan said in al-Thiqaat: he makes many mistakes. 

See his biography in Tahdheeb al-Tahdheeb (4/204) 

As for ‘Abd-Allaah ibn ‘Umayrah: we do not know anything about his biography except that he narrated from al-Ahnaf ibn Qays, and no one is known to have narrated from him except Simaak ibn Harb. None of the scholars stated whether he was thiqah or da’eef except Ibn Hibbaan who mentioned him in al-Thiqaat. Ibn Hajar said in Tahdheeb al-Tahdheeb (5/301): al-Bukhaari said: It is not known whether he heard from al-Ahnaf. He was mentioned by Ibn Hibbaan in al-Thiqaat, and al-Tirmidhi classed his hadeeth as hasan. I (Ibn Hajar) say: Abu Na’eem said in Ma’rifat al-Sahaabah: He lived during the Jaahiliyyah and he was the guide of al-A’sha, but it is not proven that he accompanied the Prophet (peace and blessings of Allaah be upon him) or saw him. Muslim said in al-Wuhdaan: Simaak alone narrated from him. Ibraaheem al-Harbi said: I do not know him. End quote. 

Because Simaak’s report is not to be accepted when he is the only one narrating it, and because we find that there are some doubts about ‘Abd-Allaah ibn ‘Umayrah, the scholars differed as to whether the hadeeth should be classed as saheeh or da’eef. 

Al-Tirmidhi said concerning the hadeeth: it is hasan ghareeb. It was classed as saheeh by Ibn Khuzaymah in his report in his book al-Tawheed where he stipulated some conditions for its soundness. Al-Haakim said in al-Mustadrak: it is saheeh according to the conditions of Muslim although they (al-Bukhaari and Muslim) did not narrate it.

Among the later scholars, Ibn Taymiyah in Majmoo’ al-Fataawa (3/192) and Ibn al-Qayyim in Mukhtasar al-Sawaa’iq (433) said its isnaad is jayyid. 

With regard to the scholars who classed it as da’eef: 

This is what is understood from the words of al-Bazaar in his Musnad (4/115), where he says: We do not know of these words being narrated except with this isnaad from al-‘Abbaas from the Prophet (peace and blessings of Allaah be upon him). We do not know of anyone who narrated from ‘Abd-Allaah ibn ‘Umayrah except Simaak ibn Harb. End quote. 

Ibn ‘Adiyy said in al-Kaamil (9/27): it is not known. 

Al-Mazzi indicated that it is da’eef in Tahdheeb al-Kamaal (10/391). 

Al-Dhahabi said in al-‘Uluw (1/60): It was narrated only by Simaak from ‘Abd-Allaah, and ‘Abd-Allaah is somewhat unknown. End quote. But al-Dhahabi classed the hadeeth as hasan in al-‘Arsh (24). 

Another of the later scholars who classed it as da’eef was al-Albaani in al-Silsilah al-Da’eefah (1247). 

What seems most likely – and Allaah knows best – is that the hadeeth is da’eef. As Simaak ibn Harb was the only one who narrated this hadeeth which has to do with matters of the unseen, this means that it is not acceptable. The fact that little is known about ‘Abd-Allaah ibn ‘Umayrah further damages the soundness of the hadeeth. Then there is the interruption (in the isnaad) between him and al-Ahnaf ibn Qays. 

If anyone wants to quote this hadeeth as evidence that Allaah is above His creation and that He is above the mighty Throne, the Qur’aan and saheeh Sunnah are full of such evidence and there is no need to quote this hadeeth as evidence. There are a thousand pieces of evidence which Imam al-Dhahabi compiled in his book al-‘Uluw, for those who want to know more. 

We have already quoted some of the evidence on our site. Please see the answers to questions no. 992 and 11035. 

And Allaah knows best.

How sound is the hadeeth, “Give the adulterer the tidings of poverty”?

How sound is the hadeeth which says, “Give the adulterer the tidings of poverty, even if it is after a while”? If it is a saheeh hadeeth, can you explain it to me?.

Praise be to Allaah.

Firstly: 

The hadeeth with the wording mentioned has no basis, as it was not narrated by any of the scholars of hadeeth and it is not to be found in any of the reliable books of Sunnah. 

Al-‘Ajlooni says in Kashf al-Khafa’ (1/286): 

“Give the killer the tidings of killing”. It says in al-Maqaasid: I do not know it, and the well known addition that many people say, “Give the adulterer the tidings of poverty, even if it is after a while”, is also not saheeh, even though reality bears witness to that. End quote. 

Shaykh Ahmad al-‘Aamiri said in al-Jadd al-Hatheeth (73) that it is not a hadeeth. End quote. 

It says in al-Nukhbah al-Bahiyyah fi Bayaan al-Ahaadeeth al-Makdhoobah ‘ala Khayr al-Bariyyah, by Muhammad al-Ameer al-Kabeer al-Maaliki (d. 1228 AH) (p. 43): It is not known. End quote. 

There are other ahaadeeth which point to the same meaning, but they are also not saheeh, such as the hadeeth of Ibn ‘Umar (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) said: “Zina leads to poverty.” 

This was narrated by Abu Haatim, as it says in al-‘Ilal (1/410-411), and by al-Qadaa’i in Musnad al-Shihaab (1/73), Ibn ‘Adiyy in al-Kaamil (6/432) and al-Bayhaqi in Shu’ab al-Eemaan (4/363) via al-Maadi ibn Muhammad from Layth ibn Abi Sulaym, from Mujaahid, from Ibn ‘Umar. 

Abu Haatim said, after narrating the hadeeth: This is a false (baatil) hadeeth. I do not know Maadi. End quote. 

It was mentioned by Ibn Hibbaan in al-Majrooheen (2/237) among the munkar hadeeth of Layth ibn Abi Sulaym. 

Ibn ‘Adiyy said in al-Kaamil (8/183): It is not known. Al-Dhahabi said in al-Meezaan (3/423): It is munkar. Al-Albaani said in al-Silsilah al-Da’eefah (140): It is baatil. 

See in al-Silsilah al-Da’eefah (1/270-274) other ahaadeeth which describe the evils and negative consequences that result from zina, all of which are mawdoo’ (fabricated) or munkar. 

Secondly: 

It is well known that sins bring nothing but evil and calamities, as Allaah says (interpretation of the meaning): 

“Evil (sins and disobedience to Allaah) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds), that He (Allaah) may make them taste a part of that which they have done, in order that they may return (by repenting to Allaah, and begging His Pardon)”

[al-Room 30:41] 

“And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much”

[al-Shoora 42:30] 

Because of sins a person is deprived of provision and goodness, and because of sins the earth is deprived of rain, even if they are minor sins, so how about if they are major sins? 

It was narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him)said: The Messenger of Allaah (peace and blessings of Allaah be upon him) turned to us and said: “O Muhaajireen, there are five things with which you will be tested, and I seek refuge with Allaah lest you live to see them: Immorality never appears among a people to such an extent that they commit it openly, but plagues and diseases that were never known among the predecessors will spread among them. They do not cheat in weights and measures but they will be stricken with famine, severe calamity and the oppression of their rulers. They do not withhold the zakaah of their wealth, but rain will be withheld from the sky and were it not for the animals no rain would fall on them. They do not break their covenant with Allaah and His Messenger, but Allaah will enable their enemies to overpower them and take some of what is in their hands. Unless their leaders rule according to the Book of Allaah and follow the guidance of Allaah, Allaah will cause them to fight one another.” Narrated by Ibn Majaah (4019) and classed as hasan by al-Albaani. 

So it is not unlikely that Allaah may afflict the zaani with poverty, as a punishment for his sin, as he enjoyed pleasure in a manner that was not permissible, so Allaah punishes him by depriving him of wealth and independence of means, and sends poverty and hardship upon him, as a punishment that fits his crime. 

Ibn Hibbaan narrated in al-Thiqaat (7/574) via Mak-hool al-Shaami that Ibn ‘Umar said to him: O Mak-hool, beware of zina, for it leads to poverty. 

And it was narrated that Asma’ (may Allaah be pleased with her) said: I saw Zayd ibn ‘Amr as an old man, leaning back against the Ka’bah and saying: Woe to you, O Quraysh, beware of zina for it leads to poverty. 

This was narrated by Abu Na’eem in Ma’rifat al-Sahaabah (8/120 2) and by Ibn ‘Asaakir in Tareekh Dimashq (19/512-513). It was also quoted by Ibn Katheer in al-Bidaayah wa’l-Nihaayah (2/241). 

Al-Munaawi said in Fayd al-Qadeer (4/72): 

“Zina leads to poverty” means it is inevitable, because wealth (or independence of means) comes from the bounty of Allaah, and His bounty is bestowed upon those who are content with Allaah and what He gives them. Allaah has made His slaves free of any need to commit zina through that which He has permitted to them of marriage by His bounty. So the one who prefers zina to that has preferred to follow the accursed shaytaan rather than being content with the bounty of Allaah, and if the bounty is lost then independence of means is lost and there comes hardship. So zina leads to loss of blessing. If a person is tested with it and does not give it up and return (to the right way), then let him bid farewell to the blessings of Allaah, for that is a guest that soon departs. 

“That is so because Allaah will never change a grace which He has bestowed on a people until they change what is in their ownselves. And verily, Allaah is All-Hearer, All‑Knower”

[al-Anfaal 8:53] 

It says in Sharh al-Shihaab: Poverty is of two types: poverty of hand and poverty of heart. The sin of zina takes away and erases the blessing of wealth, because it is ingratitude for the blessing and using it to disobey the One Who granted the blessing, so it takes it away. Then he is tested with poverty of heart because of his weakness of faith, so his heart starts to seek that which it does not have and he is not given patience to bear it, and this is an ongoing punishment. End quote. 

Ibn al-Qayyim said in Rawdat al-Muhibbeen (360): 

Zina includes all kinds of evil: lack of religious commitment, loss of piety, corruption of chivalry, lack of protective jealousy. You will not find any zaani who is pious, or fulfils covenants, or is sincere in speech, or maintains friendships, or has a proper sense of protective jealousy concerning his family. 

Treachery, lying, betrayal, lack of modesty, lack of awareness that Allaah is watching, failure to refrain from indulging in haraam, and loss of protective jealousy are all results of zina. 

Another result of zina is the wrath of the Lord due to His sacred limits being transgressed and the sanctity of the family being violated. If a man were to do that to some king, he would punish him in the worst manner. 

Another result is darkness of the face, and depression and self-hatred, which are obvious to all onlookers. 

Another result is darkness of the heart and extinguishing of light from it, which leads to extinguishing of light in the face and darkness therein. 

Another result is inevitable poverty. According to a report, Allaah says: “I am Allaah, Who destroys tyrants and make adulterers poor.” 

Another result is loss of respect for the one who does it, so that he becomes insignificant before Allaah and before His slaves. 

Another result is that he loses the best of qualities, such as chastity, righteousness and good character, and he acquires the opposite, so that he becomes known as an immoral person, evildoer, adulterer and betrayer. 

Another result is that he is no longer regarded as a believer, as it was narrated in al-Saheehayn that the Prophet (peace and blessings of Allaah be upon him) said: “The adulterer at the time when he is committing adultery is not a believer.”  So he loses his faith in a general sense, although he does not lose it altogether. Ja’far ibn Muhammad was asked about this hadeeth and he draw a circle on the ground and said: This is the circle of faith. Then he drew another circle outside it and said: This is the circle of Islam. When a person commits zina he goes out of (the former) but he does not go out of (the latter).  

Just because a man has a portion of faith, it does not mean that he can be called a believer, just as if a man has a portion of knowledge and fiqh, he cannot be called a scholar or faqeeh, or if he has a portion of courage or generosity he cannot be called courageous or generous. Similarly, he may have a portion of piety but he cannot be called pious, and so on. The correct view is to take this hadeeth as it appears to be and not try to interpret it otherwise. And Allaah knows best. 

Another result is that he exposes himself to becoming one of the inhabitants of the oven in which the Prophet (peace and blessings of Allaah be upon him) saw adulterers and adulteresses.  

Another result is that he ceases to be tayyib (good), as Allaah described those who are chaste, and instead becomes khabeeth (bad), as Allaah describes those who commit zina, as Allaah says (interpretation of the meaning): “Bad statements are for bad people (or bad women for bad men) and bad people for bad statements (or bad men for bad women). Good statements are for good people (or good women for good men) and good people for good statements (or good men for good women)” [al-Noor 24:26]. 

Allaah has forbidden Paradise to everyone who is khabeeth (bad, evil); rather He has made it an abode for the good, and no one but good people will enter it. Allaah says (interpretation of the meaning): 

“Those whose lives the angels take while they are in a pious state (i.e. pure from all evil, and worshipping none but Allaah Alone) saying (to them): Salaamun ‘Alaikum (peace be on you) enter you Paradise, because of that (the good) which you used to do (in the world)”

[al-Nahl 16:32] 

“and its keepers will say: Salaamun ‘Alaykum (peace be upon you)! You have done well, so enter here to abide therein”

[al-Zumar 39:73] 

They only deserve the greeting of the angels and admission to Paradise because of their goodness, but zina is one of the most evil of actions, and Allaah has made Hell the abode of evil and evil people. When the Day of Resurrection comes, He will separate evil from good, and He will put evil all together, then throw it and its people into Hell. No good person will enter Hell and no evil person will enter Paradise. 

Another result is the sense of alienation which Allaah casts into the heart of the zaani, and it is akin to the alienation that appears in his face. The chaste person has sweetness in his face and comfort in his heart, and the one who sits with him feels comfortable with him. But the zaani has alienation in his face and the one who sits with him feels uncomfortable with him. 

Another result is lack of respect from his family, companions and others. He is the least significant of things in their eyes, unlike the chaste man, who is respected and liked.  

Another result is that people regard him as treacherous, and no one will trust him with regard to his womenfolk or children. 

Another result is the odour that emanates from him and is smelled by everyone who has a sound heart; it comes from his mouth and body.  

Another result is anxiety, because adulterers get the opposite of what they seek. The one who seeks the pleasures and good things of life by doing that which Allaah has forbidden will be punished with the opposite of what he sought, because that which is with Allaah can only be attained by obeying Him. Allaah never makes disobedience to Him the means of attaining goodness. If the evildoer understood what pleasure, joy, delight and good living there is in chastity, he would think that what he has missed out on of pleasure is many times greater than that which he has attained, let alone the ultimate achievement of attaining the reward and honour of Allaah. 

Another result is that he exposes himself to missing out on the enjoyment of al-hoor al-‘iyn in delightful abodes in the Paradise of ‘Adn (Garden of Eden). We have stated above that Allaah will punish the one who wears silk in this world by depriving him of wearing it on the Day of Resurrection, and He will punish the one who drinks wine in this world by depriving him of it on the Day of Resurrection. Similarly, in the case of the one who seeks haraam forms of pleasure in this world, for everything that he got in this world, if it was available in a permissible form, his share of it on the Day of Resurrection will be reduced, and whatever he got in haraam ways will be reduced on the Day of Resurrection.  

Another result is that zina leads to severing of family ties, disobedience towards parents, haraam earnings, wronging people and loss of one’s wife and family, and it may led to shedding of blood that it is not permissible to shed, or seeking help by means of witchcraft and shirk, whether he realizes it or not. This sin can only be committed if it is accompanied by other sins, beforehand or alongside it, and it generates other sins that come after it. It is surrounded by a legion of sins that come before it and after it, and it is the action that brings the most evil in this world and in the Hereafter and prevents the most goodness in this world and in the Hereafter. Once a person falls into the trap of this sin, no advice will benefit him and no one can save him from it, and the blessings of Allaah will soon depart from him. Anyone who commits this sin may bid farewell to the blessings of Allaah.  

Allaah says: 

“That is so because Allaah will never change a grace which He has bestowed on a people until they change what is in their ownselves. And verily, Allaah is All-Hearer, All‑Knower”

[al-Anfaal 8:53] 

“But when Allaah wills a people’s punishment, there can be no turning back of it, and they will find besides Him no protector”

[al-Ra’d 13:11] 

End quote. 

And Allaah knows best.