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Commentary

The harms of ignorance and love for worldly comforts

Question

Is this narration reliable and what is the explanation

 

:عَنْ مُعَاذِ بْنِ جَبَل رَضِيَ اللَّهُ عَنْهُ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

 إِنَّكُمْ عَلَى بَيِّنَةٍ مِنْ رَبِّكُمْ مَا لَمْ تَظْهَرْ فِيكُمْ سَكْرَتَانِ، سَكْرَةُ الْجَهْلِ وَسَكْرَةُ حُبِّ الْعَيْشِ وَأَنْتُمْ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُجَاهِدُونَ فِي سَبِيلِ اللَّهِ فَإِذَا ظَهَرَ فِيكُمْ حُبُّ الدُّنْيَا فَلا تَأْمُرُونَ بِالْمَعْرُوفِ  وَلا تَنْهَوْنَ عَنِ الْمُنْكَرِ  وَلا تُجَاهِدُونَ فِي سَبِيلِ اللَّهِ  الْقَائِلُونَ يَوْمَئِذٍ بِالْكِتَابِ  وَالسُّنَّةِ كَالسَّابِقِينَ الأَوَّلِينَ مِنَ الْمُهَاجِرِينَ  وَالأَنْصَارِ
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Clarification regarding the Hadith ‘Whoever initiates a sin is also sinful when others follow’

Question

1) Are these Hadiths authentic?

2) After reading these Hadiths, is it safe to conclude that if a person initiates a sin and others follow him, he will get a share of this sin?

 

Hadith 1: Abdullah Ibn Mas’ud (radiyallahu ‘anhu) narrated that Nabi (sallallahu ‘alayhi wa sallam) said:

“No soul is killed unlawfully, but there is a share of the sin on the first son of Adam, because he was the first one to set the precedent of killing”

 

Hadith 2: Jarir ibn ‘Abdillah Al Bajali (radiyallahu ‘anhu) said:

“The Messenger of Allah said: ‘Whoever starts a good thing and is followed by others, will have his own reward and a reward equal to that of those who follow him, without it detracting from their reward in any way. Whoever starts a bad thing and is followed by others, will bear the burden of his own sin and a burden equal to that of those who follow him, without it detracting from their burden in any way.”

 

There is a similar narrations in Sahih Muslim

Hadith 3: Jarir ibn Abdillah (radiyallahu ‘anhu) reported that some extremely poor people clad in woolen clothes came to Rasulullah (sallallahu ‘alayhi wa sallam). He saw them in sad plight as they had been hard pressed by need. He (sallallahu ‘alayhi wa sallam) exhorted people to give charity. A person from the Ansar came with a purse containing silver. Then came another person and then other persons followed them in succession until signs of happiness could be seen on his face. Thereupon Nabi (sallallahu ‘alayhi wa sallam) said:

“He who introduced some good practice in Islam which was followed after him [by people] he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which had been followed subsequently [by others] he would be required to bear the burden like that of one who followed this [evil practice] without their’s being diminished in any respect.

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The illegitimate child is not to blame for the sins of his parents

Question

What is the authenticity and explanation of the below?

1.

لا يدخل الجنة ولد زنية

“The child of illicit sexual intercourse will not enter Jannah”

And

2.

 وولد الزنية ليس عليهم من أوزار آبائهم وأمهاتهم شيء

“The child of zina will not be taken to account for the sin of his parents”.

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What to recite after reading the Quran

Question

I have received a message which I would like to have verified. It pertains to the recitation of a particular du’a after reading the Quran.

It is preferred, on finishing the recitation of the Quran to say:

سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، أشهد أن لاَ إِلَهَ إِلاَّ أَنْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ

The evidence for this is as follows:

‘Aaishah (radiyallahu ‘anha) mentioned that:

Rasulullah (sallallahu ‘alayhi wasallam) was never in a sitting, never recited the Quran, nor did he ever offer a prayer, except that he ended them all with certain words. She added: ‘So I said to him, O Messenger of Allah, I noticed that you never are in a sitting, nor do you ever recite the Quran, nor observe a salah, except that you end off with these words”.

He replied by saying, ”Yes. Whoever has said good [words] would have them placed as a seal over the good he has done and whoever has said evil [words] would have them used as an expiation for the evil he uttered”.

[They are]:

سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، أشهد أن لاَ إِلَهَ إِلاَّ أَنْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ

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Meaning of ‘Remaining on the Sunnah’

Question

I have a question which has perplexed me for some time now. In many Hadiths we find an imperative to remain firm upon the sunnah, never to abandon the sunnah, to ensure that one is constantly upon the sunnah etc.

My question is, what does “remaining upon the sunnah” mean beyond the rhetorical level? How can I know at a specific level that I am upon the sunnah?

For example, does it mean practising every single sunnah you know and if you neglect just one sunnah, you are no longer upon the sunnah? Does it mean that you practice the vast majority of the sunnan that you know? Does it mean you practice a fraction of the sunnah? How much of the sunnah that I know do I have to practice to know that I am firm upon the sunnah?

Jazakallahu Khayran for resolving this problem for me, it has caused me some ambiguity for quite some time now.

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The correct method of reciting ‘repeated parts’ in a dhikr

Question

I have seen in some Hadiths about dhikr, when the word is مثل ذلك, does this mean we need to repeat all the words again or we just recite مثل ذلك?

For example the Hadiths below:

‎روى ابن أبي شيبة رحمه الله في “مصنفه” بسند صحيح عَنِ ابْنِ عُمَرَ، قَالَ: مَنْ قَالَ دُبُرَ كُلِّ صَلَاةٍ ، وَإِذَا أَخَذَ مَضْجَعَهُ : اللَّهُ أَكْبَرُ كَبِيرًا عَدَدَ الشَّفْعِ ، وَالْوِتْرِ، وَكَلِمَاتِ اللَّهِ التَّامَّاتِ الطَّيِّبَاتِ الْمُبَارَكَاتِ ، ثَلَاثًا، وَلَا إِلَهَ إِلَّا اللَّهُ مِثْلُ ذَلِكَ ، كُنَّ لَهُ فِي قَبْرِهِ نُورًا ، وَعَلَى الْجِسْرِ نُورًا، وَعَلَى الصِّرَاطِ نُورًا ، حَتَّى يُدْخِلْنَهُ الْجَنَّةَ ، أَوْ يَدْخُلَ الْجَنَّةَ

So are the words to be recited as:

وَلَا إِلَهَ إِلَّا اللَّهُ مِثْلُ ذَلِكَ

Or as:

[لَا إِلَهَ إِلَّا اللَّهُ عَدَدَ الشَّفْعِ ، وَالْوِتْرِ، وَكَلِمَاتِ اللَّهِ التَّامَّاتِ الطَّيِّبَاتِ الْمُبَارَكَاتِ]

Another example is:

والله اكبر مثل ذلك، والحمد لله مثل ذلك، ولا اله الا الله مثل ذلك، ولا حول ولا قوة الا بالله مثل ذلك.

So we just recite as they are or we need to repeat the whole sentences by replacing with the words before مثل ذلك? Read More »