How does fornication bring about poverty?

They say there is a hadith like "Fornication brings about poverty." However, there are many people who commit fornication and who are well-off today. Is this hadith sound? If it is sound, what is meant by "poverty" here? How should its wisdom be interpreted? The hadiths are as follows: - "When poverty increases, poverty and despair increase, too.” (see M. Masabih Hn.5370; Bayhaqi) - "O people! Beware of fornication because there are six consequences of fornication, three of which will be seen in the world and three of them in the hereafter. The elimination of the beauty and light of the face, bringing about poverty and shortening the lifespan are consequences to be seen in the world. Causing Allah’s fury, causing overwhelming reckoning, and causing perpetual torture in Hell (in case of regarding it legitimate) are the consequences to be seen in the hereafter.” (Qurtubi 12/167)

Dear Brother / Sister,

The narrations stating that fornication will bring about poverty and misery are regarded as weak.

For example, there is some information that the hadith "Fornication brings about poverty and misery" is "weak". (See Majmauz-Zawaid, 5/196)

- The hadith narration “..there are six consequences of fornication, three of which will be seen in the world and three of them in the hereafter …” is regarded as weak/wrong/fabricated due to some weak narrators in the chain of narrators. (see Ibn Adi, 20/23; Abu Nuaym, 4/111; Ibnul-Jawzi, al-Mawduat, 3/107; Suyuti, al-Laaliul-Masnua, 2/162)

Ibn al-Jawzi narrated this hadith from three different ways and said, "none of them is sound". (al-Mawduat)

- However, according to some scholars, poverty is divided into two as poverty in terms of wealth and poverty in terms of heart. Some people may suffer from both while others may suffer from one of them.

- If they are sound narrations, the following interpretation is also possible:

As we pointed out in previous answers, some expressions in verses and hadiths are absolute, not "general".

Therefore, the decree that is given is not valid for everybody but for some people. However, the relevant statements are made in a way that will remind a “general” decree as a necessity of “the style of guiding”.

As Badiuzzaman Said Nursi puts it, “For example, the following is narrated: “Whoever performs two rak’ats of prayers at such and such a time has performed the equivalent of the Hajj.” It is thus the truth that at certain times two rak’ats of prayers may be the equivalent of a Hajj. Due to its universality, this meaning may apply to all prayers of two rak’ats. That means what narrations of this sort refer to is not in fact continuous and universal, because since there are conditions of acceptance, it disallows it being continuous and universal. It is either in fact temporary and absolute or possible and universal. That is to say, the universality in this sort of Hadith is in regard to possibility.” (Sözler (Words), 347)

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