A book which includes lies against the Prophet (peace and blessings of Allaah be upon him) concerning the ruling on zina

I read in alkhilaph's pumphlet regarding sying of holy prophet(ahadith)that some one asked prophet that I like a women at my work place, I love her ,can I have sex with that women,answer by prophet was yes.
I feel the answer as written in that pumphlet is wrong but to certify that I would greatly value your opinion.

Praise be to Allaah.

Firstly: 

This book called al-Khilaaf is not known; perhaps it is one of the books of the Raafidi Shi’ah, because they have a book by this name which they claim deals with matters of dispute between the Islamic sects.                                                  

The Raafidi Shi’ah would not refrain from telling lies against the Prophet (peace and blessings of Allaah be upon him). Shaykh al-Islam Ibn Taymiyah described them as being “the worst liars among people and the worst in breaking promises.” Majmoo’ al-Fataawa, 28/484. And he also said in Minhaaj al-Sunnah al-Nabawiyyah (1/8) that they are the worst liars when it comes to transmitting reports, and the most ignorant of people in terms of reasoning. They believe reports which the scholars know are obviously false, and they reject well-known facts that have been passed down from generation to generation. With regard to the transmission of knowledge and the narrators of ahaadeeth and reports, they do not differentiate between lies, mistakes and ignorance or whether the narrator is of good character, has a sound memory and is known for his knowledge of the reports.  

In Minhaaj al-Sunnah (2/87) he also said: “Among the people who pray towards the qiblah you will not find any more ignorant than the Raafidi Shi’ah… they are the worst liars among people without a doubt… and they are the most hypocritical.” 

Secondly: 

With regard to the hadeeth you ask about, no rational person would doubt that it is falsely attributed to the Prophet (peace and blessings of Allaah be upon him), because how could the Prophet (peace and blessings of Allaah be upon him) permit zina (adultery, fornication) when it is well known in Islam that it is forbidden? Indeed the Prophet (peace and blessings of Allaah be upon him) forbade the things that may lead to zina, such as a man being alone with a non-mahram woman, shaking hands with her, careless mixing between men and women, and women speaking in a soft and gentle manner, etc. 

Hence Allaah says (interpretation of the meaning): 

“And come not near to unlawful sex. Verily, it is a Faahishah (i.e. anything that transgresses its limits: a great sin, and an evil way that leads one to hell unless Allaah Forgives him)”

[al-Isra’ 17:32] 

Think about this: Allaah forbids us to come near to zina, which is more emphatic than simply saying do not do it, because this means that all the things that lead up to it or promote it are also forbidden. Tafseer al-Sa’di, p. 742. 

And Allaah says (interpretation of the meaning): 

“ And those who invoke not any other ilaah (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment.

 The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;

Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds”

[al-Furqaan 25:68-70] 

This abhorrent immoral action (illegal sexual intercourse) is mentioned alongside associating others with Allaah and killing innocent souls, because it kills virtue, spreads evil, destroys honour, mixes lineages, and other evil consequences and diseases which cause disintegration of nations and societies. 

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When the adulterer commits adultery he is not a believer.” 

Narrated by al-Bukhaari, 2475; Muslim, 57. 

Al-Bukhaari narrated (7047) from Samurah ibn Jundub that the Prophet (peace and blessings of Allaah be upon him) said, in a lengthy hadeeth in which he described different kinds of punishment in the grave: “… and we went on and came to something like a tannoor oven, whose top was narrow and its base was wide, in which there were screams and voices. We looked inside and saw naked men and women, to whom flames came from beneath. When those flames came to them, their voices became loud and they rose up until they almost came out, then when the flames died down they went back. I said to them [the two angels], ‘Who are these people?’… They said, ‘As for the naked men and women who were in something like a tannoor oven, they are the adulterers and adulteresses.’” 

Ahmad (21708) narrated that Abu Umaamah said: A young man came to the Prophet (peace and blessings of Allaah be upon him) and said, “O Messenger of Allaah, give me permission to commit zina.” The people turned to him to rebuke him, saying, “Shh, shh.” (The Prophet (peace and blessings of Allaah be upon him)) said, “Come here.” So he came close to him and he told him to sit down. He said, “Would you like that for your mother?” He said, “No, by Allaah, may I be sacrificed for you.” He said, “Nor do people like it for their mothers.” He said, “Would you like it for your daughter?” He said, “No, by Allaah, may I be sacrificed for you.” He said, “Nor do people like it for their daughters.” He said, “Would you like it for your sister?” He said, “No, by Allaah, may I be sacrificed for you.” He said, “Nor do people like it for their sisters.” He said, “Would you like it for your paternal aunt?” He said, “No, by Allaah, may I be sacrificed for you.” He said, “Nor do people like it for their paternal aunts.” He said, “Would you like it for your maternal aunt?” He said, “No, by Allaah, may I be sacrificed for you.” He said, “Nor do people like it for their maternal aunts.” Then he placed his hand on him and said, “O Allaah, forgive his sin, purify his heart, and guard his chastity.” And after that, this young man never did anything. 

Al-‘Iraaqi said in Takhreej Ahaadeeth al-Ihya’: Ahmad narrated this with a jayyid isnaad whose men are the men of saheeh. 

There are very many verses and saheeh hadeeth which state how repugnant this crime is and which describe the fate of those who do it, in this world and in the Hereafter. So how, after all that, can these ugly words be attributed to the Messenger of Allaah (peace and blessings of Allaah be upon him)? 

Moreover, this sinful liar says, “If this man is attracted to a woman at his place of work”.

Did the companions of the Prophet (peace and blessings of Allaah be upon him), who were the best generation, have “places of work” in which men and women came together and mixed? 

The questioner and others should beware of these reprehensible and immoral misconceptions, and not pay any attention to them. 

This liar who falsely attributes words to the Messenger of Allaah (peace and blessings of Allaah be upon him) indeed deserves to be included in the words of the Prophet (peace and blessings of Allaah be upon him) said: “Whoever tells lies against me deliberately, let him take his place in Hell.” Narrated by al-Bukhaari, 111; Muslim, 3.

Abrogation of the verse ordering the confinement of an adulteress in a house

I would like to know more about the meaning of this part of Surah al-Nisa’:

"If any of your women are guilty of lewdness . . . confine them to houses until death do claim them, or Allah ordain for them some (other) way." [al-Nisaa’ 4:15]

Does this mean to punish a woman who has committed adultery by death, or does it mean to imprison her for the remainder of her life? Also what does "or Allah make some way for them" mean?

Thank you for you time, I look forward to your response so that I may better understand Islam through the explanation of Muslims as opposed to those of non-Muslims.

Praise be to Allah.

Allah says: "If any of your women are guilty of lewdness, take the evidence of four (reliable) witnesses from amongst you against them; and if they testify, confine them to houses until death do claim them, or Allah ordain for them some (other) way."
[al-Nisa’ 4:15]

Ibn Katheer, may Allah have mercy on him, said in his Tafseer (explanation) of this aayah:
"At the beginning of Islam, the ruling concerning a woman who was proven guilty of adultery was that she was to be detained in a house and not allowed to come out until she died. So the phrase ‘If any of your women are guilty of lewdness’ refers to adultery. ‘Take the evidence of four (reliable) witnesses from amongst you against them; and if they testify, confine them to houses until death do claim them, or Allah ordain for them some (other) way’ - the ‘other way’ that Allah made for them was the abrogation of this. Ibn ‘Abbas, may Allah be pleased with him, said: ‘This was the ruling until Allah revealed Surat al-Nur, then this punishment was abrogated and replaced with whipping or stoning.’ Something similar was reported from ‘Ikrimah, Sa‘id ibn Jubayr, al-Hasan, ‘Ataa’ al-Khurasani, Abu Saalih, Qutaadah, Zayd ibn Aslam and al-Dahhak, stating that this is abrogated, and this is agreed upon. Imam Ahmad said: ‘Muhammad ibn Ja‘far told us that Sa‘id told us from Qutaadah from al-Hasan from Hattaan ibn ‘Abdullah al-Raqaashi from ‘Ubaadah ibn al-Saamit who said: Whenever the wahy (revelation) descended upon the Messenger of Allah (Peace & Blessings of Allaah be upon Him), it affected him, the stress showed on him and his face would change. Allah sent a revelation to him one day, and when it was over, he said: " Listen to me, Allah has made another way for them. (When) a married man (commits adultery) with a married woman, and an unmarried man with an unmarried woman, then in the case of married (persons) there is (a punishment) of one hundred lashes and then stoning (to death), and in the case of unmarried persons, (the punishment) is one hundred lashes and exile for one year."’ It was reported by Muslim and other narrators of Sunan via Qutaadah from al-Hasan from al-Hattan from ‘Ubaadah ibn al-Saamit from the Prophet (Peace & Blessings of Allaah be upon Him) with the wording: ‘Receive (teaching) from me, receive (teaching) from me. Allah has made another way for those (women). When an unmarried man commits adultery with an unmarried woman, (they should receive) one hundred lashes, and banishment for one year. In the case of a married male committing adultery with a married female, they should receive one hundred lashes and be stoned to death.’ Al-Tirmidhi said: This is a saheeh hasan hadeeth."

Al-Qurtubi, may Allah have mercy on him, said in his tafseer of this aayah:
"This [confinement] was the first punishment for adultery, at the beginning of Islam. Ibn ‘Abbas and al-Hasan said: Ibn Zayd added: They would not be allowed to marry, until they died, as a punishment for them when they asked to marry someone else. This ruling applied for a while, then the Prophet (Peace & Blessings of Allaah be upon Him) said, according to the hadeeth narrated by ‘Ubaadah ibn al-Saamit: "Receive (teaching) from me, receive (teaching) from me. Allah has made another way for those (women). When an unmarried man commits adultery with an unmarried woman, (they should receive) one hundred lashes, and banishment for one year. In the case of a married male committing adultery with a married female, they should receive one hundred lashes and be stoned to death." Some of the scholars said: the idea of punishment and shame was still there with the lashing, because there is no contradiction, and they are applied to one person. As for confinement, this is abrogated, by the consensus of the scholars. And Allah knows best.

To complete the benefit of what has been said, it is appropriate to learn the tafseer of the next aayah in Surat al-Nisaa’:
"If two men among you are guilty of lewdness, punish them both. If they repent and amend, leave them alone; for Allah is Oft Returning, Most Merciful." [al-Nisaa’ 4:16]

Ibn Katheer, may Allah have mercy on him, said in his Tafseer of this aayah:
"‘If two men among you are guilty of lewdness’ means two who commit an immoral act, so they should be punished. Ibn ‘Abbas, may Allah be pleased with him, Sa‘eed ibn Jubayr and others said: i.e., by putting them to public shame and hitting them with shoes. This was the ruling until Allah abrogated it and replaced it with lashing and stoning. ‘Ikrimah, ‘Ataa’, al-Hasan and ‘Abdullah ibn Katheer said: ‘This was revealed concerning a man and a woman who commit adultery. The phrase ‘if they repent and amend’ means if they give up what they were doing and mend their ways. ‘Leave them alone’ means not to keep rebuking them with ugly words after that, because the one who has repented from his sin is like one who never sinned at all. ‘Allah is Oft Returning, Most Merciful’ - it was proven in the two Saheehs: ‘If the slave woman of one of you commits adultery, apply the punishment of lashing, and do not blame her (after that)’ - i.e., do not blame her for what she did after the punishment has been given, because the punishment is an expiation for her deed.’"

He hired a woman to serve him then he agreed with her that she would be his slave

Few years back, I needed a slave for comfort and support and to fulfill my jobs, I was able to pay the slave what they wanted and to comfort them too on their conditions. There was a Young Lady who agreed, on our conditions. My slave was only there when I needed her a bit like part employment she came over when I needed her and went away when not needed. We made a contract that she would serve me because she agreed and I agreed with my side.
Hence, this young lady still lives in her parents home and is not marries she agreed I be her master so it gives me the rights to touch her and look at her. We spent a lot of time together and I freed her from the contracts then got married together.
The point is that we get slaves from war time, but when will that come? Here she had agreed. And look after with the same standard of mine
Is there any haram element in this situation because the master only touched someone he owned, so this cannot be zinna.
-I would like to know the equities of slaves too
-How to you own a slave and what is the sharee condition?
-Can the master and slave have bodily contact and to what extent?
-Is there an age difference limit, i.e. they both can’t be same age?
-Can this kept secret or does everyone HAVE TO know?
-What is the minimum age the master and slave can be?
-IS SLAVES ARE ONLY AVAILABLE AT WAR-TIME, , IS THERE ANOTHER WAS OF OWNING A SLAVE?
Is it true our prophet (pbuh) owned many slaves, and called one ship?

Praise be to Allaah.

Some of the questions are repeated and interconnected. We will answer them all – in sha Allaah – in the following points. 

Firstly: 

What you did with the servant woman is haraam and is not permissible. A servant woman is not a slave woman whom it is permissible to touch and have intercourse with. A servant woman is free and is not permissible for you except through marriage, which is what you did, but unfortunately you did it late. 

The contract that existed between you and the servant woman was a contract of employment, which was to serve you in your house. It was not a contract that permitted you to have intercourse with her. You say that she agreed that you would be her master and she let you touch her and look at her, and that you freed her from the contract, but this has no basis of validity in sharee’ah in the sense that you refer to. A free woman cannot become a slave unless she is a kaafir woman from a state that is at war with the Muslims and the Muslims have captured her. This does not apply in the case which you are asking about. 

Secondly: 

Slaves (men and women) may be taken in the wars that take place between Muslims and kaafirs, not in wars that are fought amongst the Muslims at times of tribulation. 

Islam limited the sources of slaves which existed before the mission of the Prophet (peace and blessings of Allaah be upon him) to just one source, namely slavery resulting from capturing prisoners from among the kuffaar, including women and children. 

Shaykh al-Shanqeeti (may Allaah have mercy on him) said: The reason why a person may be taken as a slave is his being a kaafir and waging war against Allaah and His Messenger. If Allaah enables the Muslims who are striving and sacrificing their lives and their wealth and all that Allaah has given them to make the word of Allaah supreme over the kaafirs, then He allows them to enslave the kuffaar when they capture them, unless the ruler chooses to free them or to ransom them, if that serves the interests of the Muslims. 

Adwa’ al-Bayaan, 3/387 

Thirdly: 

The mujaahideen take possession of slave women as they take possession of the spoils of war. It is permissible for the one who gains possession of male or female slaves to sell them. In both cases – owning a slave through battle or through purchase – it is not permissible for a man to have intercourse with a slave woman until after she has had one menstrual cycle from which it may be established that she is not pregnant. If she is pregnant, then he must wait until she has given birth. 

It was narrated that Ruwayfi’ ibn Thaabit al-Ansaari said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say on the day of Hunayn: “It is not permissible for any man who believes in Allaah and the Last Day to irrigate the crop of another else – meaning to have intercourse with a woman who is pregnant. And it is not permissible for a man who believes in Allaah and the Last Day to have intercourse with a captured woman until he has established that she is not pregnant. And it is not permissible for a man who believes in Allaah and the Last Day to sell any booty until it has been shared out.” 

Narrated by Abu Dawood, 2158; classed as hasan by Shaykh al-Albaani in Saheeh Abi Dawood, 1890. 

Fourthly: 

It is permissible for there to be a physical relationship between a man and his female slave just as there is between a man and his wife, unless he marries her off  to someone else, in which case it is not permissible for him to have intercourse with her because it is not permissible for a woman to be in an intimate relationship with two men at the same time. 

Fifthly: 

There are no limits with regard to the age difference between a man and his female slave, apart from the fact that it is not permissible for him to have intercourse with her until after she has become able for that. 

Sixthly: 

The relationship between a man and his female slave should be announced publicly and not kept secret. That is because there are rulings that stem from this announcement, such as if they have children, and so as to ward off any suspicions that people who see them together may have concerning him and her. 

Seventhly: 

The Prophet (peace and blessings of Allaah be upon him) owned some male and female slaves, among whom were the following: 

Ibn al-Qayyim said: 

Zayd ibn Haarithah ibn Shuraaheel, the beloved of the Messenger of Allaah (peace and blessings of Allaah be upon him). He freed him and arranged his marriage to his freed slave woman Umm Ayman, and she bore him Usaamah. His other slaves include Aslam, Abu Raafi’, Thawbaan, Abu Kabshah Sulaym, Shaqraan (whose name was Saalih), Rabaah (who was Nubian), Yassaar (who was also Nubian and was killed by the ‘Arniyeen); Mid’am and Kirkirah (another Nubian) – these two were killed at Khaybar. They also included Anjashah al-Haadi and Safeenah ibn Farookh, whose real name was Mihraan, but the Messenger of Allaah (peace and blessings of Allaah be upon him) called him Safeenah (= “ship”) because they used to make him carry their luggage when they traveled, so he said, “You are a ship (anta safeenah).” Abu Haatim said that the Messenger of Allaah (peace and blessings of Allaah be upon him) freed him; someone else said that Umm Salamah freed him. The Prophet’s slaves also included Anasah, whose nickname was Abu Mashrah; Aflah; ‘Ubayd; Tahmaan – also known as Keesaan; Dhakwaan; Mihraan; Marwaan – although it was said that this was another name of Tahmaan, and Allaah knows best; Hunayn; Sandar; Fudaalah (who was Yemeni); Maaboor (who was a eunuch); Waaqid; Abu Waaqid; Qassaam; Abu ‘Usayb and Abu Muwayhabah.  

His female slaves included: Salma (Umm Raafi’); Maymoonah bint Sa’d; Khadrah; Radwa; Razeenah; Umm Dameerah; Maymoonah bint Abi ‘Usayb; Maariyah and Rayhaanah. 

Zaad al-Ma’aad, 1/114-116 

Eighthly: 

It is rare nowadays to find slaves in the shar’i sense in which it is permissible to be intimate with them etc. That is because most of the Muslims have long since given up the obligation of jihad for the sake of Allaah, in addition to their position of weakness and humiliation before their kaafir enemies, so that many of the majority-Muslim nations have signed the protocol that expressly forbids slavery and strives to put an end to it, which was agreed upon in the United Nations in 1953. 

Based on that we must be very careful in examining any case where people are bought and sold as slaves, and we must also beware of the misinterpretation of the word amah (pl. imaa’) (= slave woman) which some new Muslims understand to mean that enslavement takes place simply by paying the woman some money and agreeing to have intercourse with her. This is like prostitution which is now widespread in some immoral places, night clubs and telephone sex services. 

We ask Allaah to help us and you to be patient with regard to matters of our religion and to protect us from falling into evil. 

And Allaah knows best.

Ruling on illegitimate children

Can an illegitimate person enter Paradise if he obeys Allaah? Is there any sin on him or not?

An illegitimate child does not bear any sin because of his parents’ having committed the sin of zinaa (unlawful sexual intercourse), because that was not of his doing. They bear their own sin, because Allaah says (interpretation of the meanings):

“… He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned…” [al-Baqarah 2:286]

“… no bearer of burdens shall bear the burden of another…” [al-An’aam 6:164]

With regard to his ultimate destiny, the illegitimate person is like anyone else: if he obeys Allaah and does righteous deeds, and dies as a Muslim, then Paradise will be his; if he disobeys Allaah and dies as a kaafir, then he will be one of the people of Hell. If he mixes righteous deeds and bad deeds, and dies as a Muslim, then his fate is up to Allaah: if He wills, He will forgive him, if He wills, He will punish him, and his eventual admission to Paradise will be by the Grace and Mercy of Allaah. As for the hadeeth which says that an illegitimate person will not enter Paradise, this is a fabrication (falsely attributed to the Prophet SAWS (peace and blessings of Allaah be upon him)). And Allaah knows best.

Repenting From Adultery

Brother I don't know what to do, but I have committed a great sin. I know the concept of confession does not exist in our beautiful religion, but I have committed fornication. I am trying to repent, and trying to ask Allah for his forgiveness. As I was reading Surah Noor, I found out that I can't marry a chaste woman, what should I do. Please pray for me so Allah makes his punishments easy on me in the Hell fire.

Al-hamdu lillaah.

1) Do not despair, for Allaah the Most Exalted and Glorified said (interpretation of the meaning): "Say: Oh my servants who have transgressed against their souls! Despair not of the mercy of Allaah, for Allaah forgives all sins; for He is oft-forgiving, most merciful." [Surah 39,Verse 53]

2) Let your repentance be truly from your heart, and stay away from all sources of temptations. Also, perform many good deeds, as good deeds abrogate the bad ones.

3) If you repent to Allah, you are no longer described as a fornicator (zaani). Therefore, you can marry a chaste woman.

4) The believer has high hope and aspiration for the best from Allaah. He not only asks Allah for making his punishment easy in hellfire, but he also prays to God the Almighty to save him from Hell and award him with paradise for his repentance and good deeds.

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He committed zina with a woman and wants to marry her, but her father refuses

I have more of a problem, than a question to ask. I have had a Muslim girlfriend for 2 years, but recently split up. I know that she feels the same way as me, and that we want to marry. The problem is that her parents have warned her not to contact me. If I was to tell them that I took their daughters virginity, will this give me the right to her hand in marriage. I know that it was a sin to do this, but I wasa doing it before I converted to Islam. Now she says that she must obey her family, but i'm so desperate to be with her (for the right reasons) and take her as my wife. In the country where she is from, there are 'religous police' if we had intercourse in her country, then they'd make us marry, but we don it in the UK, does this matter? Please help me, i'm in total dispear at this situation. I will do anything to allow her to become my wife. 

Praise be to Allaah. 

You must hasten to repent to Allaah from this evil action and major sin, and to ask for forgiveness and do a lot of righteous deeds so that Allaah may forgive you. With regard to the girl with whom you committed zina, it is not permissible for you to marry her unless you both repent to Allaah, it is clear that she is not pregnant and her legal guardian consents to your marrying her. Otherwise, look for a chaste girl and remember how grave your sin was. May Allaah forgive us and you. 

Is it proven in the Sunnah that if a man wants to move house he should do so on a Wednesday?

Is it really a hadith that it is preferred when moving to a new house to do so on Wednesday? If so what is the source and authenticity of the hadith.

Praise be to Allaah.

We do not know of any hadeeth from the Prophet (blessings and peace of Allah be upon him) or any report from any one of his Companions (may Allah be pleased with them) to suggest that if a man wants to move house that should be done specifically on a Wednesday. In this regard, Wednesday is just like any other day. 

What the wise person must do is look at what is best for his circumstances, such as getting the new house ready for the move, arranging to rent trucks, and other necessary arrangements. He should also check that there is a suitable mosque close by in the new neighbourhood where he can offer the prayers on time and not be distracted from doing so for any unacceptable reason, without singling out any particular day for doing that. 

And Allah knows best.