Category Archives: Family

The Concept of Brotherhood

Another fundamental element in the value system of Islam is the value of human brotherhood. This value also is founded on the same principles which have been discussed in connection with freedom and equality. Besides those foregoing principles, human brotherhood in Islam is based on an unshakable belief in the Oneness and Universality of God the worshipped, the unity of mankind the worshippers, and the unity of religion the medium of worship. For the Muslim, God is One, Eternal and Universal. He is the Creator of all men, the Provider for all men, the Judge of all men, and the Lord over all men. To Him, social status, national supermanship, and racial origin are insignificant. Before Him, all men are equal and brothers of one another.

The Muslim believes in the unity of mankind with regard to the source of creation, the original parentage, and the final destiny. The source of creation is God Himself. The original common parentage is that of Adam and Eve. To this first parentage, every human being belongs and of it he partakes. As for the final destiny, there is no doubt in the Muslim’s mind that it will be to God, the Creator, to Whom all men shall return.

The Muslim believes in the unity of God’s religion. This means that God does not confine His religion or favors to any particular nation, race, or age. It further means that there can be no contradiction or fundamental differences in the Religion of God. When all this is interpreted properly, it will leave no ground for pretended supremacy or presumptuous exclusivity. And when it is imparted into the human mind, it will provide man with a clear concept and a solid basis of human brotherhood. Because the Muslim believes in the Oneness of God, the unity of mankind, and the unity of religion, he believes in all the Messengers and Revelations of God without discrimination.

Is there a set age for marriage in Islam?

I would like to know whether there is a set age for marriage in Islam for men and women? I hope you can explain with reference to the Qur’aan and saheeh hadeeths.

Praise be to Allaah. 


Islam does not give a specific age for marriage, either for the husband or for the wife. Allah, may He be exalted, says (interpretation of the meaning):

“And for such of your women as despair of menstruation, if ye doubt, their period (of waiting) shall be three months, along with those who have it not”

[al-Talaaq 65:4].

Al-Sa‘di (may Allah have mercy on him) said: “along with those who have it [menses] not” means minors, those who have not yet started to menstruate. Adult women who have never menstruated at all are like those who “despair of menstruation” (i.e., have passed menopause); their ‘iddah is three months. End quote.

Tafseer al-Sa‘di, p. 870

The Prophet (blessings and peace of Allah be upon him) married ‘Aa’ishah (may Allah be pleased with her) when she was six years old and the marriage was consummated when she was nine years old. Narrated by al-Bukhaari (4840) and Muslim (1422).

Ibn Qudaamah (may Allah have mercy on him) said in al-Sharh al-Kabeer, 7/386:

With regard to females, the father may give his minor, virgin daughter who has not yet reached the age of nine in marriage, and there is no difference of opinion concerning that, if he gives her in marriage to someone who is compatible. Ibn al-Mundhir said: All of those scholars from whom we acquired knowledge unanimously agreed that it is permissible for a father to give his minor daughter in marriage if he arranges her to someone who is compatible, and it is permissible for him to do that even if she is reluctant. End quote.


No one may give a minor daughter in marriage except her father according to the view of Maalik and Ahmad. This was also the view of al-Shaafa‘i, but he regarded the grandfather as being like the father in that regard. Abu Haneefah said – and it was also narrated from Ahmad – that it is permissible for a guardian other than the father to give (the minor girl) in marriage, but the more correct view is the former one.

See: al-Mughni, 7/33


The father should not give a minor daughter in marriage except in a case where he thinks it is in her best interests. Just as he may only dispose of her wealth in that which is in her best interests, the same applies with regard to arranging her marriage. Islam only permits that to the Muslim father who is pious and pays proper attention to the best interests of his children, and who understands very well that he is a shepherd and that he is responsible for his flock.

Ibn Wahb narrated that Maalik said, with regard to a man arranging a marriage for an orphan girl under his care: If he thinks that (the husband) is a man of virtue, righteousness and wisdom, it is permissible for him to do that.

Ahkaam al-Qur’aan by al-Jassaas, 2/342


A man should not consummate marriage with his young bride until she is physically able to bear intercourse. This varies from one time, place and environment to another.


What young men and guardians of girls should do is hasten to arrange marriages, so as to guard chastity and protect honour, and so as to attain the great purposes for which Allah ordained marriage.

And Allah knows best.

A new Muslimah is asking about problems in her marriage

Im worried if my marriage is valid, the ceremony was in english but the witnesses did Not understand english!(i even stopped the wedding but was told one was an imam, one hafiz!but not english speaking!)
2)the mahr was not given (and i didnt agree to delay)
3)the marriage was not properly consumated we found out on wedding night that he has “retarded ejaculation” (this means no chance of children or real satisfaction)
4) 2 days after marriage he left to do 40 days dower with tablighi jamaat i only had 1 fone call, to me this is not how to look after your family and how can you pay to do dower but not pay mahr? help i am a convert and need some advice please!
the appointed wali also conducted the ceremony and is my husbands friend. as i am revert i dont have family for maharam. i am doing so much dua but feel ashamed and embarrassed .

Praise be to Allaah. 


We ask Allah to make you steadfast in adhering to His religion and to guide you.

We are happy to hear of your coming to Islam and emerging from the darkness of kufr to the light of faith.

“Say: ‘In the Bounty of Allah, and in His Mercy (i.e. Islam and the Quran); -therein let them rejoice.’ That is better than what (the wealth) they amass”

[Yoonus 10:58].


Having witnesses to the marriage contract is one of the conditions of it being valid, but announcing the marriage does away with the need for witnesses, because it serves the same purpose and more. See the answer to question no. 112112.


The marriage contract is valid if done in a language other than Arabic, but it is stipulated that the witnesses should know that language, because the witness is going to bear witness to what he hears; if he cannot understand anything, his witnessing is not valid.

But announcing the marriage does away with the need for witnesses as stated above. So if the marriage was announced and become known among a number of Muslims, then the marriage is valid.


If the marriage contract was done without stating the mahr, then it is valid. In that case the woman is entitled to a mahr like that of her peers (other women like her).

It says in al-Mawsoo‘ah al-Fiqhiyyah (39/151): The mahr is obligatory in all marriages, because Allah, may He be exacted, says (interpretation of the meaning):

“All others are lawful, provided you seek (them in marriage) with Mahr (bridal money given by the husband to his wife at the time of marriage) from your property”

[an-Nisa’ 4:24].

So the permissibility of marriage is connected to it, although mentioning the mahr in the marriage contract is not a condition of the marriage being valid. So it is permissible to do the marriage contract without naming the mahr, according to the consensus of the fuqaha’.

See also the answer to question no. 111127


It is not valid for a woman to get married without a guardian, because the Prophet (blessings and peace of Allah be upon him) said: “There is no (valid) marriage without a guardian.”

Narrated by Abu Dawood, 2085 and others; classed as saheeh by al-Albaani in Saheeh Abi Dawood.

If there is no guardian present or he is not qualified to be the woman’s guardian, then guardianship with regard to her marriage passes to the ruler or the one who acts on his behalf. If there is no Muslim ruler either, the director of the Islamic Centre, the imam of the mosque or one of the scholars may act as her guardian in marriage. If none of these are available, then a Muslim of good character may act as her guardian in marriage with her permission.

The scholars of the Standing Committee for Issuing Fatwas said:

If the woman does not have a Muslim guardian, whether he is a relative or otherwise, then the director of the Islamic Centre in your country may act as her guardian in marriage, because he takes the guardian’s place in cases such as this. The Prophet (blessings and peace of Allah be upon him) said: “The ruler is the guardian of the one who has no guardian.” The head of the Islamic Centre has authority in his locality, because there are no Muslim judges in that locality. End quote.

Fataawa al-Lajnah ad-Daa’imah, 3/387

What appears to be the case is that your marriage is valid, because this man who did the marriage contract acted as your guardian for the purpose of the marriage contract, as you did not have a guardian.

But it would have been better had the marriage been performed by the director of the Islamic Centre in your city.

For more information please see the answer to question no. 48992


Jamaa‘at at-Tabligh is an Islamic organisation that is prominent and active in the Islamic field and it has done a lot of good work in calling people to Allah, but there are some points to be noted with regard to matters of ‘aqeedah (belief), ideology and level of scholarship. For information on that, please see the answer to questions no.86743934947431

Going out with them and leaving you during the first days of your marriage is something that your husband should not have done.

But it is essential to think positively of him; his going out with them two days after getting married indicates that the man is eager to call people to Allah.


Having a wedding party is not a condition of the marriage being valid. Whether it is done correctly or otherwise makes no difference to the validity of the marriage. But it is essential to make it free of evils that are all too common in wedding parties, such as indecent songs, music, free mixing, showing of adornment and so on.


The fact that your husband suffers from problems in ejaculation or that the possibility of having children from him is low, and that sexual satisfaction is also low are all problems that can be treated by going to a specialist doctor.

We advise you to be patient, careful and wise in making decisions. You are in a situation in which it might not be appropriate at all to think of leaving him. If it is possible for the imam of the mosque who was present at your wedding or another trustworthy Muslim who is known to be knowledgeable to intermediate with your husband and advise him of his duty to treat his wife kindly and take care of her rights, that may be a good idea.

We ask Allah, may He be exalted, to reconcile between you and set things straight between you.

And Allah knows best.

Ruling on a child born as the result of a marriage that was not officially documented

What is the ruling on a child who was born as a result of an ‘urfi marriage that was not documented? The shar‘i (legal) marriage contract was done after the child was born. Is this son legitimate? Is it regarded as zina (adultery) or not?
If it is regarded as zina, what is the shar‘i ruling?.

Praise be to Allaah. 

The term ‘urfi marriage is used by people to refer to two types of marriage:

1.     Where the marriage fulfils all the conditions and necessary parts, the most important of which in this case are the agreement of the woman’s guardian and having the marriage witnessed, but it is not documented in the civil courts or it is not publicised among people. This is a valid marriage although it is a mistake not to have it documented, and there is no problem with attributing the child to his father in this kind of marriage.

2.     The second type is that to which people usually refer, which is when the woman gets married in secret, without the approval of her guardian. This is an invalid marriage and the partners must be separated.

Shaykh Ibn Baaz (may Allah have mercy on him) was asked: We hear about secret marriage, ‘urfi marriage, mut‘ah marriage and misyaar marriage. What is the shar‘i ruling on these marriages?

He replied: None of these types of marriage are permissible because they are contrary to sharee‘ah. The type of marriage that is permitted in sharee‘ah is that which is announced and which fulfils all the necessary parts of marriage and conditions required by sharee‘ah.

End quote from Majmoo‘ al-Fataawa, 20/428

With regard to the child, he is to be attributed to the father if the partners believed that the marriage was valid, because this comes under the heading of intercourse that took place within a dubious marriage contract. If they believed that it was invalid, then the child is not to be attributed to the man; rather he is to be attributed to his mother because in this case it is regarded as zina (fornication or adultery). Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: The Muslims are unanimously agreed that any marriage in which the husband believes that it was a proper marriage, if he has intercourse on the basis of this marriage, then the child is to be attributed to him and they may inherit from one another according to Muslim consensus. If a man marries a woman in an invalid marriage concerning which there is consensus that it is invalid or that there is some dispute as to its validity, the child born as a result is to be attributed to him and they may inherit from one another according to Muslim consensus.

End quote from Majmoo‘ al-Fataawa, 34/13.


And Allah knows best.

Ruling on cursing one’s children or wife, and does cursing one’s wife count as divorce (talaaq)?

What is the ruling on one who curses his wife or one of his children? Does cursing one’s wife count as divorce or not?

Praise be to Allaah.

Cursing one’s wife is not permitted, and it is not a divorce; she still remains married to him and he has to repent to Allaah for that and seek the forgiveness of the one whom he has cursed.  Similarly, it is not permitted for him to curse his children or anyone else among the Muslims, because the Prophet (peace and blessings of Allaah be upon him) said: “Trading insults with a Muslim is evildoing and fighting him is kufr (disbelief).” (Saheeh – agreed upon). And he (peace and blessings of Allaah be upon him) said: “Cursing a believer is like killing him.” (Narrated by al-Bukhaari in his Saheeh).

These two saheeh hadeeths indicate that a Muslim’s cursing his brother is a major sin, so we must beware of that and restrain our tongues from committing this awful sin.

A woman is not divorced if her husband curses her; she is still married to her husband, as stated above.

Kitaab Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 8, p. 398

During a heated argument he said that he was a kaafir. What is the ruling?

When I was having an argument with one of my relatives, I uttered the words, “I am a kaafir” and I slapped myself on the face. Please note that I regret what happened and I need direction and guidance. What is the religious ruling on this case? Do I have to offer any expiation?.

Praise be to Allaah. 

Inna Lillaahi wa inna ilayhi raaji’oon (Verily to Allaah we belong and unto Him is our return). We ask Allaah to keep us safe and sound in this world and in the Hereafter, and we ask Him for a good end and to cause us to die in faith.

You should realize that you have fallen into the worst and most abhorrent of sins, which is the sin of kufr (disbelief) and apostasy, Allaah forbid.

The words which you say that you said are a clear statement of kufr and apostasy. The scholars said: when a person utters the words of kufr, he is judged to be an apostate (if he knew the meaning of the words) and he need not be asked about his intention, as Allaah says (interpretation of the meaning):

“If you ask them (about this), they declare: ‘We were only talking idly and joking.’ Say: ‘Was it at Allaah, and His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger that you were mocking?”

[al-Tawbah 9:65]

Allaah stated that they disbelieved after having believed, even though they said, “We spoke the words without believing them, we were only talking idly and joking.”

Ibn Nujaym said: Whoever speaks the words of kufr, jokingly or otherwise, is a kaafir according to all the scholars, and it doesn’t matter what his real belief is.

End quote.

Al-Bahr al-Raa’iq (5/134). See also Nawaaqid al-Eemaan al-Qawliyyah wa’l-‘Amaliyyah (p. 95).

Shaykh Ibn ‘Uthaymeen said:

If he utters words that put him beyond the pale of Islam, such as saying that he is a Jew or a Christian or Magian or that he has nothing to do with Islam, or with the Qur’aan or the Prophet (peace and blessings of Allaah be upon him), then he is a kaafir and an apostate, and we take him at his word. End quote.

Al-Sharh al-Mumti’, 6/279

Apostasy is an extremely serious matter. The scholars differed concerning one who apostatizes then repents: will any of the reward for his previous deeds remain, or is it all erased because of his apostasy?

Shaykh al-Fawzaan was asked the following question:

What is the ruling on one who apostatizes from Islam then returns to it? Should he repeat his previous deeds in accordance with the pillars of Islam, such as Hajj, fasting and prayer, or is it sufficient for him to repent and return to Islam?

He replied:

The correct scholarly view is that if the apostate returns to Islam and enters Islam anew, repenting to Allaah, then he does not need to repeat the deeds that he did before apostatizing, because Allaah has stipulated that in order for deeds to be cancelled out by apostasy, the person has to die as an apostate.

Allaah says (interpretation of the meaning):

“And whosoever of you turns back from his religion and dies as a disbeliever, then his deeds will be lost in this life and in the Hereafter, and they will be the dwellers of the Fire. They will abide therein forever”

[al-Baqarah 2:217]

So in order for deeds to be lost, it is stipulated that a person persist in apostasy until he dies in that state. The verse indicates that if a person repents then the deeds that he did before apostatizing are still valid and will be rewarded in sha Allaah. End quote.

Al-Muntaqa min Fataawa al-Fawzaan, 5/429

With regard to slapping the face, this is a deed of Jaahiliyyah which the Prophet (peace and blessings of Allaah be upon him) warned against. It is narrated that the Prophet (peace and blessings of Allaah be upon him) disavowed himself of the one who does that, as he said: “He is not one of us who slaps his cheeks, rends his garment and calls out with the cry of the Jaahiliyyah.” Narrated by al-Bukhaari (1294). This indicates that slapping the cheeks is a major sin.

As you regret what you did, we hope that Allaah will accept your repentance. You have to utter the Shahaadatayn (twin declaration of faith) in order to re-enter Islam after going out of it. You have to do good deeds and guard your tongue, for a person may say a word that angers Allaah but he regards it as insignificant, then he will be thrown into the Fire and will continue falling down into it for seventy years.

With regard to expiation, there is no expiation for what you have done apart from repentance, regret and resolve not to do it again.

We ask Allaah to accept your repentance and to enable you to adhere to His religion.

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. 


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]


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.