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Clarification regarding the Hadith ‘Whoever initiates a sin is also sinful when others follow’


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


What is the authenticity and explanation of the below?


لا يدخل الجنة ولد زنية

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



 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


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’


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


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 »

Leaving what is wrong for the sake of Allah


It is reported from the Hadith of Abu Qatadah and Abud Dahma who said: ‘We came to a man from the people of the desert and asked him, did you hear a Hadith from the Messenger of Allah (sallallahu ‘alayhi wasallam)?

He said: ‘I heard him saying,’

‘You will never leave something for the sake of Allah, but Allah will give you something better in return.’

My questions are:

1. I would like to know the authenticity and reference for the Hadith.

2. What is the meaning of this Hadith.

3. Does it apply to leaving your family and going out in Tabligh Jamat?

4. Does it apply to leaving out some act of sin and Allah will reward that person with the same thing in a better and halal manner?
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Explanation on the huge tree of Jannah


The Hadith says: ‘There is a tree in Jannah whose shade a rider will not be able to traverse in a hundred years”

My question its not based on logic, but this “hundred years” is it days of this world or the Hereafter?

We know that one day in the Hereafter is equal to a thousand days of this world.

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Explanation on the marriage age of ‘Aaishah (radiyallahu ‘anha)


There is a famous narration in Sahih Bukhari confirming that Sayyidatuna ‘Aaishah (radiyallahu’anha) got married at the age of six, and she began to live with Nabi (sallallahu’alayhi wasallam) at the age of nine.

However, some people have rejected the narration because they said it conflicts with this one:

‘Aaishah (radiyallahu ‘anha) narrates:

‘I had seen my parents following Islam since I attained the age of puberty. Not a day passed but the Prophet visited us, both in the mornings and evenings. My father Abu Bakr thought of building a masjid in the courtyard of his house and he did so. He used to pray and recite the Quran in it. The pagan women and their children used to stand by him and look at him with surprise. Abu Bakr was a softhearted person and could not help weeping while reciting the Quran. The chiefs of the Quraysh became afraid of that [i.e. that their children and women might be affected by the recitation of Quran].’

The people say that Abu Bakr (radiyallahu ‘anhu) was one of the first Muslims, and by the time Rasulullah (sallallahu ‘alayhi wa sallam) married ‘Aaishah (radiyallahu ‘anha) at age of fifty three (53) that would put ‘Aaishah (radiyallahu ‘anha) well into her twenties (20s).


The second Hadith suggests she attained puberty in Makkah, and not Madinah. This is narrated by ‘Aaishah (radiyallahu ‘anha) herself.

How do we reconcile the two narrations together, how do we comment and interpret the second one?



This is based on a misunderstanding (and subsequent mistranslation) of the narration. To then go on further and discredit an authentic Hadith (the one establishing her age to be six at the time of nikah) is reckless and irresponsible!

The portion of the Hadith that has been put in bold and italics, is incorrect.

The words used by Sayyidah ‘Aishah (radiyallahu’anha) in the original text are: لم أعقل أبوي  which correctly translate as: ‘I never knew [or remember] my parents’ following another religion…

(See ‘Umdatul Qari, Tuhfatul Bari & Irshadus Sari, all under Hadith: 476. فإنهم فسروا قولها ؛لم أعقل ب: لم أعرف)

All this means is that Sayyidah ‘Aishah (radiyallahu’anha) was born in a Muslim home. She never saw the period her parents spent before Islam.

This does not confirm anything regarding her age.

There is therefore no contradiction between these Hadiths. Both are correct and both appear in Sahih Bukhari.


One should be wary of misrepresentations of the blessed Hadith of Rasulullah (sallallahu’alayhi wasallam). Such misrepresentations are either deliberate by the deviants sects, or the deed of those who are illiterate in Islamic sciences. The path of either is extremely detrimental!



And Allah Ta’ala Knows best,


Answered by: Moulana Muhammad Abasoomar


Checked by: Moulana Haroon Abasoomar