Umm Habibah, the wife of the Prophet ﷺ, said, "O Allah, let me enjoy the company of my husband, the Messenger of Allah ﷺ, my father Abu Sufyan, and my brother Muawiya."The Prophet ﷺ replied, "You have asked Allah concerning fixed lifespans, numbered days, and apportioned provisions. He will not bring anything forward before its time nor delay anything past its time. Had you asked Allah to grant you refuge from punishment in the Fire or punishment in the grave, it would have been better and more excellent."The transformed creatures were mentioned in his presence. Masaar said, "I think he said, the apes and the swine," referring to those that had been transformed. The Prophet ﷺ said, "Allah did not give the transformed creatures any offspring or descendants. The apes and swine existed before that."In another wording, a man asked, "Messenger of Allah, are the apes and swine among those that were transformed?"The Prophet ﷺ answered, "Allah does not destroy a people or punish a people and then give them descendants. The apes and swine existed before that."
قالت أم حبيبة زوج النبي ﷺ: اللهم أمتعني بزوجي رسول الله ﷺ، وبأبي أبي سفيان، وبأخي معاوية قال: فقال النبي ﷺ: قد سألت الله لآجال مضروبة، وأيام معدودة، وأرزاق مقسومة، لن يعجل شيئا قبل حله، أو يؤخر شيئا عن حله، ولو كنت سألت الله أن يعيذك من عذاب في النار أو عذاب في القبر كان خيرا وأفضل قال: وذكرت عنده القردة-قال مسعر: وأراه قال: والخنازير- من مسخ فقال: إن الله لم يجعل لمسخ نسلا ولا عقبا وقد كانت القردة والخنازير قبل ذلك. وفي لفظ له: قال: فقال رجل: يا رسول الله القردة والخنازير هي مما مسخ؟ فقال النبي ﷺ: إن الله عز وجل لم يهلك قوما أو يعذب قوما فيجعل لهم نسلا، وإن القردة والخنازير كانوا قبل ذلك.
Muslim narrated it in the chapter on Qadr (2663) through several routes from Alqama bin Marthad, from Mughira bin Abdullah Yashkuri, from Marur bin Suwayd, from Abdullah, who said, "Umm Habiba said," and then he mentioned it.It has been narrated from Ibn Abbas from the Prophet ﷺ that he said, "Snakes are among the transformed forms of the jinn, just as pigs and monkeys were transformed." This was narrated by Abdullah bin Imam Ahmad in his additions to the Musnad (3255), Ibn Hibban (5640), Ibn Abu Hatim in his Ilal (2/290), and Tabarani in al-Kabir (11/341), all of them through routes from Abdul-Aziz bin Mukhtar, from Khalid Haddan, from Ikrima, from Ibn Abbas, and he mentioned it.Abdul-Aziz bin Mukhtar was contradicted in his narration from Khalid Haddan, from Ikrima, from Ibn Abbas, as a raised (marfu) narration. Muamar bin Rashid narrated it from Ayub, from Ikrima, from Ibn Abbas as a stopped (mawquf) narration. Abdul-Razzaq narrated it from him (19617), and from his route Ahmad (3254) and Tabarani in al-Kabir (11/314) narrated it as well.Abdul-Wahhab bin Abdul-Majid Thaqafi followed Muamar in narrating it as mawquf, as narrated by Ibn Abu Shayba in his Musannaf, from Ayub, from Ikrima, from Ibn Abbas, in the same manner. It has other mawquf routes as well.For this reason, Abu Zura preferred the mawquf version, saying, "This hadith is mawquf. No one raises it to the Prophet except Abdul-Aziz bin Mukhtar, though there is no harm in his hadith." That is, so long as he is not contradicted by someone more reliable than him or by a greater number of narrators.