587. Praying Two Rak’aat Of Shukr Or Shukraana Kay Nafl...In The Light Of The Sharee’ah

By Asma bint Shameem 

*I read two rak’aat of Shukraana kay Nafl (Shukr) every night to give thanks to Allaah.* 

*Is that proven from the Sunnah?*

*ANSWER*

It’s *not right* to read two rak’aat of shukr every night to give thanks. 

Reading two rak’aat of Shukr is *not proven* from the authentic practice or teachings of the Prophet sal Allaahu Alayhi wa sallam. 

You see, all acts of worship are '*tawqeefi*', which means that all acts of worship have to have PROOF from the Qur'an and authentic Sunnah. 

They are not subject to personal opinion and it is not permissible to do any acts of worship except those which are approved by the Sharee'ah. 

If we do any such Ibaadah that’s not proven from the authentic practice or teachings of the Prophet Sal Allaahu Alaiyhi wa Sallam, it would NOT be accepted by Allaah; instead it would be *rejected* and *thrown back at us* and thus would be of no use. 

The Prophet sal Allaahu Alayhi wa sallam said:

"Whoever innovates anything in this matter of ours (i.e., Islaam), that is not part of it, will have it rejected." 

(al-Bukhaari).

If the Prophet  sal Allaahu Alayhi wa sallam ever wanted to be especially thankful to Allaah, he would *increase in his obedience* to Allaah. 

And *he did NOT resort to praying “two rak’aat of Shukr”*.

Instead, whenever he Sal Allaahu Alaiyhi wa Sallam was ever relieved of a problem or he heard some good news, he would *fall into “sajdah” of Shukr*. 

Shaykh 'Abdul-'Azeez Aal ash-Shaykh said:

“The Prophet Sal Allaahu Alaiyhi wa Sallam would fall down in prostration to Allaah whenever he heard any good news. 

This indicates that Sujud-ul-Shukr is Mustahabb (desirable) when a person receives a blessing or is saved from evil. 

Sujud-ul-Shukr consists of one prostration only.

There is no basis in Sharee’ah for repeating Sujud-ul-Shukr every day.

 It is prescribed to offer Sujud-ul-Shukr when a blessing is granted or an evil is warded off. 

It is also BASELESS in Sharee’ah to have the intention to offer two Rak’ah in thankfulness to Allaah every day.

Likewise, there is no basis in Sharee’ah for continuously offering two Rak’ah in thankfulness to Allaah, and the same applies to offering Sujud-ul-Shukr continuously.”

*OBJECTION*

*Didn’t  the Prophet  sal Allaahu Alayhi wa sallam read rak’aat every night for Shukr until his feet were swollen?*

Yes it’s true that the Prophet  sal Allaahu Alayhi wa sallam prayed at night until his feet were swollen. 

Mugheerah ibn Shu‘bah radhi Allaahu anhu said: 

The Prophet Sal Allaahu Alaiyhi wa Sallam used to stand to pray for long that his feet – or his legs – would swell. Something would be said to him, and he would say: “Should I not be a thankful slave?” (al-Bukhaari 1078 and Muslim 2819)

*But those rak’aat were NOT rak’aat of Shukraana*. 

The Prophet  sal Allaahu Alayhi wa sallam *NEVER* prayed specific rak’aat for Shukr. 

Nor did he teach the Sahaabah to do that. 

Rather, the Prophet  sal Allaahu Alayhi wa sallam would be praying *Tahajjud* and he would stand for so long that his feet would swell. 

This was part of *Qiyaam al-Layl*.

You see, TRUE Thankfulness has three parts:

1. It’s SAYING it with the *tongue*.  

2. And being CONTENT in the *heart*.  

3.And SHOWING it in your ACTIONS by USING your *limbs* and *faculties* in the obedience of Allaah, doing many acts of ibaadah and keeping them away from all that’s displeasing to Him. 

Imaam Al-Tabari said: 

“The correct view is that the person’s gratitude is affirming that this is from Allaah and no one else, and affirmation of this fact is “action”, and it is confirmed by “action”. 

As for the affirmation which is contradicted by action, the one who does that does not deserve to be called grateful at all. 

But it may be called gratitude of the tongue. 

The evidence that this is true is the words of Allaah: “ ‘Work you, O family of Dawood, with thanks!’”[ 34:13]. 

It is well known that He did not order them, when He said that to them, to affirm His blessings (with the tongue), because they did not deny that this was a favor from Him to them. 

Rather He commanded them to give thanks for His blessings by “obeying” Him in their “actions”. 

Similarly, the Prophet Sal Allaahu Alaiyhi wa Sallam when his feet swelled up as he was praying at night, said: “Should I not be a thankful slave?”  

(Sharh Saheeh al-Bukhaari)

And Allaah knows best

586. What Are The Basic Rulings Of Movement When Offering Namaaz?

By Asma Bint Shameem

Shaikh Ibn Uthaymeen said:

“The basic ruling on moving whilst praying is that it is makrooh unless it is done for a reason. 

However it may be divided into five categories: 

1-Obligatory movements

2-Forbidden movements

3-Makrooh movements

4-Mustahabb movements

5-Permissible movements

 1.*The obligatory movements* are those on which the validity of the prayer depends. 

For example if a person notices something impure on his ghutrah (head gear), he has to move to remove it and take off his ghutrah. 

That is because Jibreel came to the Prophet Sal Allaahu Alaiyhi wa Sallam when he was leading the people in prayer and told him that there was something dirty on his shoe. So the Prophet Sal Allaahu Alaiyhi wa Sallam took it off whilst he was praying and carried on praying. (Narrated by Abu Dawood, 650; classed as saheeh by al-Albaani in al-Irwa’, 284)

Or if someone tells him that he is not facing the qiblah, he should move to face the qiblah. 

2. *The forbidden movements* are continuous movements done for no reason, because this kind of movement invalidates the prayer, and whatever invalidates the prayer is not permissible, because it is like mocking the signs of Allaah. 

3. *The mustahabb movements* are those done in order to do things that are mustahabb in prayer, such as if a person moves to make the row straight, or if he sees a gap in the row in front, so he moves forward whilst praying, or if there is a gap in his row and he moves to fill the gap and other such movements which allow one to do a deed that is mustahabb in prayer, because that makes the prayer more perfect and complete. 

Hence when Ibn ‘Abbaas radhi Allaahu anhu prayed with the Prophet Sal Allaahu Alaiyhi wa Sallam and stood to his left, the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam took hold of his head from behind and made him stand on his right. (Agreed upon). 

4. *The permissible movements* are 

-small movements done when there is a reason, or 

-large movements done in cases of necessity. 

a) *Small movements* done for a reason are like what the Prophet Sal Allaahu Alaiyhi wa Sallam did when he was praying and he carried Umaamah, the daughter of Zaynab the daughter of the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam, whose maternal grandfather he was. When he stood up he picked her up, and when he prostrated he put her down. 

(Al-Bukhaari, 5996; Muslim, 543)

b) *Large movements* in cases of necessity include praying whilst fighting. 

Allaah says: 

“Guard strictly (five obligatory) As‑Salawaat (the prayers) especially the middle Salaah (i.e. the best prayer ‑ ‘Asr). 

And stand before Allaah with obedience [and do not speak to others during the Salaah (prayers)].

And if you fear (an enemy), perform Salaah on foot or riding. 

And when you are in safety, offer the Salaah in the manner He has taught you, which you knew not (before)”

[al-Baqarah 2:238-239]

If a person prays whilst walking he is undoubtedly moving a great deal, but in cases of *necessity* that is permitted and does not invalidate the prayer. 

5. *The makrooh movements* are all movements OTHER THAN those mentioned above. 

This is the basic principle concerning movements whilst praying. 

Based on this, we say to those who move whilst praying that their action is makrooh and detracts from their prayer. 

This is something that is seen in many cases, so you may see a person fiddling with his watch or pen or ghutrah or nose or beard and so on. 

All of that comes under the heading of makrooh, unless it is done a great deal and is continuous, in which case it is haraam and invalidates the prayer.”

He also said 

“There is no specific number of movements that invalidates the prayer, rather it is any movement that contradicts the idea of prayer in the sense that if anyone saw this man doing that it would look as if he were not praying. 

This is the kind of movement that invalidates the prayer. 

Hence the scholars defined it as something based on custom (al-‘urf) and said: 

If movements are many and are continuous then they invalidate the prayer, without mentioning a specific number. 

Some scholars defined “three” such movements but that requires evidence because everyone who sets a certain limit or number or manner should produce evidence, otherwise he is introducing new ideas.”

(Majmoo’ Fataawa al-Shaykh, 13/309-311)

And Allaah knows best

585. Is It Allowed To Eat Dinner At Someone's House Who Deals With Interest And Even Accept Gifts From Them?

By Asma Bint Shameem

It’s allowed for you to eat dinner at someone’s house who deals with interest and even accept gifts from them. 

And their haraam earning has no effect on you. 

Their sin is THEIRS. NOT yours. 

Proof:

The Prophet sal Allaahu Alayhi wa sallam dealt with the Jews and accepted gifts from them even though he knew very well that they dealt with interest 

He even ate from them. 

That’s how the Jew woman poisoned him because he accepted a poisoned lamb from her. 

Anas ibn Maalik said that a Jewish woman brought some poisoned mutton to the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam 

and he ate some of it.” 

[al-Bukhaari (2617) and Muslim (2190)]

Similarly the Prophet Sal Allaahu Alaiyhi wa Sallam used to enter into business contracts with the Jews 

Aa’ishah radhi Allaahu anhaa said: 

The Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam 

bought some food on credit from a Jew, and he gave him a shield of his as collateral (rahn).”

[al-Bukhaari (1990) and Muslim (1603)]

And there are other examples that prove that it’s permissible to deal with and eat food of the people who are involved in interest or other haraam income. 

And Allaah knows best

584. Should We Sit In The Same Place After Finishing Fajr Prayer?

By Asma Bint Shameem

You don’t “have” to sit in the same place after finishing your Fajr prayer. 

It is encouraged to do so but it’s not mandatory. 

In any case, as long as you’re remembering Allaah and occupying yourself with dhikr, Qur’aan etc., you are counted among those mentioned in the hadeeth:

The Prophet sal Allaahu Alayhi wa sallam said:

 “Whoever prays Fajr in congregation then sits remembering Allaah until the sun rises, then prays two rak’ahs, will have a reward like that of Hajj and ‘Umrah, complete, complete, complete.” 

[al-Tirmidhi (586) ; hasan by Al-Albaani]

The scholars say that you don’t have to ‘sit’ in that same spot after praying Fajr in order to qualify for the reward of Hajj and Umrah. 

Rather you would qualify for that reward even if you moved to a different area as long as you continue to do Dhikr, etc and remember Allaah. 

The scholars said:

“It seems that in order to attain this reward it is not essential for the worshipper to stay in the place where he prayed; so long as he is in the masjid, remembering Allaah, may He be exalted, then there is the hope that he will attain this reward. 

This is indicated by the general meaning of the hadeeth: “Whoever prays Fajr in congregation then sits remembering Allaah until the sun rises…” 

The Prophet Sal Allaahu Alaiyhi wa Sallam did not stipulate that he should stay in the place where he prayed. 

So if he moves to another place inside the masjid, and sits remembering Allaah, then the hadeeth includes him. 

Ibn Rajab said:

“Several hadeeths have been narrated concerning the virtue of one who sits in the place where he prayed after Fajr until the sun rises and after ‘Asr until the sun sets. 

Is what is meant by the phrase “the place where he prayed” the spot where he prayed or the entire masjid in which he prayed? 

There is a difference of opinion concerning this. 

In Saheeh Muslim it is narrated from Jaabir ibn Samurah that the Prophet Sal Allaahu Alaiyhi wa Sallam when he had prayed Fajr, would sit in the place where he prayed until the sun had fully risen. 

According to another report: the Prophet Sal Allaahu Alaiyhi wa Sallam did not get up from the place in which he had prayed Fajr until the sun rose, then when the sun rose, he would get up. 

It is well known that he Sal Allaahu Alaiyhi wa Sallam did not sit in the place where he had prayed, because he would go to his companions following the prayer and turn to face them. 

This was narrated by al-Tabaraani, who says: 

“When he had prayed Fajr, he would sit and remember Allaah until the sun rose.”

In the completion of the hadeeth of Jaabir ibn Samurah which was narrated by Muslim it says: 

“And they would talk and discuss issues from the time of Jaahiliyyah and they would laugh and he would smile.”

This hadeeth indicates that what is meant by the place in which he had prayed and in which he would sit is the masjid as a whole. 

This was the view of a number of the scholars including Ibn Battah among our companions and others.”

[Fath al-Baari (4/56)]

Shaykh Salih al-Fawzaan said:

“Yes, it is permissible for him to stand up and take care of his needs, get something to drink, go to the bathroom to relieve himself and return. 

If he has a need it is okay for him to take care of that need and he will receive the reward In Shaa’ Allaah.”

And Allaah knows best.