سوال

Is this hadith authentic?

Abu Musa (RA) narrated that the Messenger of Allah (peace and blessings be upon him) said:

“There are three types of people whose supplications are not accepted by Allah:

1.  A person who does not divorce his wife despite her bad character.

2.  A person who is owed a debt but does not take witnesses.

3.  A person who entrusts his wealth to a foolish (incapable) person, although Allah has said: ‘Do not give your wealth to foolish people.’”

This hadith is mentioned in:

Al-Mustadrak al-Hakim (Vol. 2, Page 302),

Sharh Mushkil al-Aasaar (Tahawi, Hadith: 2530), and

Musannaf Ibn Abi Shaybah (Hadith: 17429).

Imam Hakim and Imam al-Zahabi (RA) have classified the chain of this hadith as authentic (Sahih). Imam Tahawi (RA) also regarded it as acceptable.

What could be the interpretation of this hadith, especially regarding the first type of person?

In real-life situations, it is often observed that a husband continues to endure a wife with extremely bad character (e.g., involvement in extramarital affairs, repeatedly seeking forgiveness but returning to the same sins, etc.). In some cases, this happens because of young children or under pressure from elders in the family. The husband tries hard to reform his wife but later realizes that this decision negatively affects the child. The child’s character and actions often get corrupted due to the toxic environment, and the husband suffers immense emotional and mental distress throughout his life.

Does this hadith indicate that such a husband harms himself by not divorcing such a wife, and as a result, his supplications are not accepted? Is it because the husband himself becomes responsible for the problem, and his inaction leads to his suffering? If he had divorced her and freed himself, he could have avoided these difficulties.

Could this be why Allah does not accept the supplication of such a person, as they remain negligent in solving their own problem and do not take necessary action (e.g., divorce)?

It is true that many husbands find themselves in such situations. Years, even decades, pass while they endure such relationships for the sake of their children or due to advice from elders. They are often warned that divorce is disliked by Allah or that the Arsh of Allah trembles due to divorce. As a result, these husbands live a life akin to hell on earth—unable to share their suffering with anyone, stuck in a cycle of despair.

Does this hadith provide guidance for such individuals? If a husband takes appropriate steps to resolve the issue (such as divorcing a persistently bad spouse), could it lead to a better outcome for his life and the acceptance of his supplications?

May Allah guide us to understand the proper interpretation and application of this hadith. I hope you can provide a clear explanation that can help others, especially husbands in such situations.

اَلجَوَابْ بِاسْمِ مُلْہِمِ الصَّوَابْ

The following is a concise commentary and explanation on a hadith initially recorded in Al-Mustadrak with the following wording:

"Three people call upon Allah, but their prayers are not answered: a man who has a bad-tempered wife and does not divorce her, a man who owes someone money and does not make anyone a witness to it, and a man who gives his wealth to a fool, even though Allah, the Almighty, has said: 'Do not give the weak-minded your wealth.'" (Al-Mustadrak, Hadith 3554)

After narrating this hadith, Imam Al-Hakim states:

"This chain of narration is authentic according to the criteria of the two Shaykhs (Bukhari and Muslim), yet they did not record it because the companions of Shubah considered this narration to be Mawquf (attributed to Abu Musa al-Ash‘ari rather than the Prophet)." This hadith is authentic.

The explanation of the aforementioned hadith in Faydh al-Qadeer, the commentary on Al-Jami' al-Saghir, can be summarized as follows:

A person who prays against their bad-tempered wife will not have their supplication accepted because they have the option to separate from her. Therefore, they have chosen to remain in distress by their own will.

In essence, rather than utilizing their option to end the relationship, if they resort to cursing her, they are not entitled to have their supplication answered. A similar explanation is provided regarding the other two individuals mentioned in the hadith: if they invoke curses upon their adversaries, their prayers are not accepted because they themselves are at fault due to their negligence. This hadith does not mean at all that none of its supplications are accepted.

This clarification reveals that the primary purpose of this hadith is to discourage invoking curses (bad prayers) and not to encourage divorce. In this context, whether the hadith is considered a statement of the Prophet (peace be upon him) or a saying of Abu Musa al-Ash'ari (may Allah be pleased with him), its meaning remains valid and correct.

المستدرك على الصحيحين للحاكم (2/ 331):

حدثني علي بن حمشاذ العدل، ثنا أبو المثنى معاذ بن معاذ العنبري، ثنا أبي، ثنا شعبة، عن فراس، عن الشعبي، عن أبي بردة، عن أبي موسى الأشعري رضي الله عنه، عن النبي صلى الله عليه وسلم قال: " ثلاثة يدعون الله فلا يستجاب لهم: رجل كانت تحته امرأة سيئة الخلق فلم يطلقها، ورجل كان له على رجل مال فلم يشهد عليه، ورجل آتى سفيها ماله وقد قال الله عز وجل {ولا تؤتوا السفهاء أموالكم} [النساء: 5] «هذا حديث صحيح على شرط الشيخين ولم يخرجاه» لتوقيف أصحاب شعبة هذا الحديث على أبي موسى وإنما أجمعوا على سند حديث شعبة بهذا الإسناد: «ثلاثة يؤتون أجرهم مرتين» وقد اتفقا جميعا على إخراجه "

[التعليق - من تلخيص الذهبي] 3181 - على شرط البخاري ومسلم ولم يخرجاه

فيض القدير (3/ 336):

5386 - ثلاثةٌ يَدْعُونَ الله عَزَّ وَجَلَّ فَلَا يُسْتَجابُ لَهُمْ: رَجُلٌ كانَتْ تَحْتَهُ امْرأةٌ سَيِّئَةُ الخُلُق فَلَمْ يُطْلِّقْها وَرَجُلٌ كانَ لهُ على رَجُلٍ مالٌ فَلَمْ يَشْهَدْ عليهُ وَرَجُلٌ آتى سَفِيهاً مالَهُ وقالَ الله تَعَالَى: {وَلَا تَؤتُوا السُّفَهاءَ أموالكم}

(ك) عن أبي موسى.

[حكم الألباني]

 (صحيح) انظر حديث رقم: 3075 في صحيح الجامع

3554 - (ثلاثة يدعون الله عز وجل فلا يستجاب لهم رجل كانت تحته امرأة سيئة الخلق) بالضم (فلم يطلقها) فإذا دعى عليها لا يستجيب له لأنه المعذب نفسه بمعاشرتها وهو في سعة من فراقها (ورجل كان له على رجل مال فلم يشهد عليه) فأنكره فإذا دعى لا يستجاب له لأنه المفرط المقصر بعدم امتثال قوله تعالى {وأشهدوا شهيدين من رجالكم} (ورجل أتى سفيها) أي محجورا عليه بسفه (ماله) أي شيئا من ماله مع علمه بالحجر عليه فإذا دعى عليه لا يستجاب له لأنه المضيع لماله فلا عذر له (وقد قال الله تعالى: ولا تؤتوا السفهاء أموالكم) (1)

(ك) في التفسير (عن أبي موسى) الأشعري قال الحاكم على شرطهما ولم يخرجاه لأن الجمهور رووه عن شعبة موقوفا ورفعه معاذ عنه انتهى وأقره الذهبي في التلخيص لكنه في المهذب قال: هو مع نكارته إسناده نظيف.

تفسير ابن كثير ت سلامة (1/ 726):

في قول الله: {وأشهدوا إذا تبايعتم} يعني: أشهدوا على حقكم إذا كان فيه أجل أو لم يكن، فأشهدوا على حقكم على كل حال. قال: وروي عن جابر بن زيد، ومجاهد، وعطاء، والضحاك، نحو ذلك.

ولكن الاحتياط هو الإشهاد، لما رواه الإمامان الحافظ أبو بكر بن مردويه والحاكم في مستدركه من رواية معاذ بن معاذ العنبري، عن شعبة، عن فراس، عن الشعبي، عن أبي بردة، عن أبي موسى، عن النبي صلى الله عليه وسلم قال: "ثلاثة يدعون الله فلا يستجاب لهم: رجل له امرأة سيئة الخلق فلم يطلقها، ورجل دفع مال يتيم قبل أن يبلغ، ورجل أقرض رجلا مالا فلم يشهد".

ثم قال الحاكم: صحيح الإسناد على شرط الشيخين، قال: ولم يخرجاه، لتوقيف أصحاب شعبة هذا الحديث على أبي موسى، وإنما أجمعوا على سند حديث شعبة بهذا الإسناد: "ثلاثة يؤتون أجرهم مرتين" (7)