292. The Five Prohibited Times To Pray

By Asmâ bint Shameem 

*There are FIVE times during the day in which the Prophet sal Allaahu Alayhi wa sallam forbade us from praying Salaah.* 

1. *From Fajr until sunrise* 

2. *AT the time of sunrise*

3. *At Midday when the sun reaches its zenith*

4. *From Asr until Maghrib*

5. *AT the time of sunset*

*PROOF:*

The Prophet sal Allaahu Alayhi wa sallam said:

“Pray Fajr, then refrain from praying until the sun has risen and become high, for when it rises, it rises between the horns of the Shaytaan and at that time the kuffaar prostrate to it. 

Then pray, for the prayer is witnessed and attended until the shadow of a spear falls directly north (midday). 

Then refrain from praying, for at that time Hell is stoked up.

Then when the shadow moves forward, pray, for the prayer is witnessed and attended, until you have prayed ‘Asr. 

Then refrain from praying until the sun has set, for it sets between the horns of the Shaytaan and at that time the kuffaar prostrate to it.” 

(Saheeh Muslim)

And Uqbah ibn Aamir al-Juhani radhi Allaahu anhu said: 

“There are three times at which the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam forbade us to pray or to bury our dead: 

1. when the sun has clearly started to rise until it is fully risen, 

2. when it is directly overhead at midday until it has passed its zenith, and 

3. when the sun starts to set until it has fully set.” (Muslim)

Are ALL kinds of prayers prohibited at these times?

No. The prohibition to pray at these specific times applies to GENERAL VOLUNTARY prayers, which the scholars call al-nafl al-mutlaq (general nafl prayer). 

But IF there’s a NEED and a REASON to pray, it’s ALLOWED EVEN at the prohibited times. 

For example if you have to pray Tahiyyatul Masjid, or Tahiyyatul wudhu, or the two rak’ah after Tawaaf, or you have to pray the  istikhaarah Prayer, or you missed the Sunnah associated with the obligatory Salaah, and other scenarios, then it’s allowed to pray such prayers even at the prohibited times because there’s a REASON why these prayers are being done. 

Shaikh Ibn Uthaymeen said about the hadeeth regarding prayer during the prohibited times:

“To sum up, this hadeeth is specific; if a person offers a prayer for which there is a reason, then it is not prohibited. 

What I have mentioned....is the correct view, because there is no prohibition on the prayers for which there is a reason.”

[Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (14/344)]

 PROOF that it’s allowed to read nawaafil IF there’s a NEED even during prohibited times 

There are many ahaadeeth that prove that it's ok to pray in these prohibited times IF  there's a NEED for it. 

Some examples: 

1. If you missed your regular Sunnah rakaat

One time the Prophet Sal Allaahu Alaiyhi wa Sallam missed his Sunnah of dhuhr and he couldn't pray them until the time of Asr. So he prayed them after he prayed Asr. 

When the people saw him they were confused at the two rakah that he Sal Allaahu Alaiyhi wa Sallam prayed after the Asr salah was over. So he Sal Allaahu Alaiyhi wa Sallam explained:

“Some people from ‘Abd al-Qays came to me and distracted me from praying two rak’ahs after Zuhr, so I did them now.” 

(Bukhaari, Muslim)

2. If you miss your Sunnah of Fajr and the Jama'ah has already started, you should join the Jama'ah and pray the sunnah later

One time a man prayed two rakah after the fardh of fajr. 

The Prophet Sal Allaahu Alaiyhi wa Sallam asked him:

"Are you praying Fajr twice?” 

The man said, 
“I did not pray the two rakah that come before it, so I prayed them now.” The Prophet didn't say anything." 

(Meaning he didn't think it was wrong) 
(Ibn Maajah-saheeh by al-Albaani)

3. When we enter a masjid regardless of the time, we're supposed to pray Tahiyyatul masjid 

The Prophet Sal Allaahu Alaiyhi wa Sallam said:

“When any one of you enters the Masjid, he should not sit down until he has prayed two rakaat” (Bukhaari, Muslim)

4. if someone already prayed Fajr or Asr then went to the masjid and saw the people of the masjid praying in Jama'ah then it's recommended for him to join the Jama'ah 

The sahaabi Yazeed ibn al-Aswad said:

"I performed Hajj with the Prophet Sal Allaahu Alaiyhi wa Sallam and prayed Fajr with him in Masjid Al-Khayf. When he completed his prayer and turned around, he found two people who did not pray with him. 

He said: 
"I have to talk to them". 

So he came to them and they were trembling. 

He asked them: 

“What prevented you two from praying with us?”

They said: 

“O Prophet of Allah! We had already prayed in our places.”

He said: 

“Do not do that. If you already prayed at your places and then came to a congregational mosque, pray with them too and it will become a supererogatory prayer for you." 

(at-Tirmidhi saheeh by al-Albaani)

5. Two rak’aat after Tawaaf 

The Prophet sal Allaahu Alayhi wa sallam said:

“O Banu ‘Abd Manaaf, do not prevent anyone from circumambulating this House and praying at any time of night or day.” (Ahmad- saheeh)

And there are many others. 

What about Qur’aan or sajdah at-Tilaawah at this time?

It’s allowed to read the Qur’aan during  the prohibited times of prayers, and it’s ALSO ALLOWED to do the SAJDAH for tilaawah at these times. 

That’s because sajdah at-Tilaawah is NOT ‘Salaah’. 

And the prohibition in the hadeeth  is for ‘Salaah’ at these specific times and not for reading Qur’aan or making ‘sujood’ or other ibaadaat. 

And Allaah knows best

291. Wudhu In The Case Of Wound

By Asma Bint Shameem

If there’s bandage or splint etc on a limb, the correct way to make wudhu  is to wash the REST of the parts like you would do for wudhu, and WIPE over the part that’s in a cast/splint’ or covered with a bandage. 

Al-Bayhaqi said: 

“Ibn ‘Umar radhi Allaahu anhu did wudhu when his hand was bandaged, and he wiped over it and over the dressing, and he washed everything else.”

(Al-Majmoo’, 2/368)

Someone asked Shaikh Ibn Uthaymeen about how to do wudhu with a bandage (plaster/cast) on his hand. 

He said:

“when you do wudhu, wash the part of the hand where there is no bandage, and for the part where the bandage is, it will be sufficient for you to wipe over the outside of it by wetting your hand with water and moving it over the outside of the bandage. 

This will suffice for you instead of washing what is beneath it for as long as it needs to stay, even if that is for many prayer times or for several days.”

And if the plaster or bandage is over the arm or leg but the fingers or toes are uncovered, then you must WASH the fingers/toes. 

Shaikh Ibn Uthaymeen said:

“Sometimes the cast covers the palm and the fingers are not covered. 

In that case, it is obligatory to wash the fingers and the cast may be wiped over. Similarly, in the case of [a cast on] the leg, the toes may be not covered, so they must be washed and the cast must be wiped over.” 

[al-Liqaa’ ash-Shahri (61/27)]

And Allaah knows best

290. Sajdah Ash- Shukr

By Asma Bint Shameem

Sajdah ash-Shukr is the prostration of thankfulness that a person does out of gratefulness to Allaah. 

It is just ONE sajdah and is done ANY time, outside of Salah when we receive some NEW or SUDDEN news of a blessing, or relief from some calamity. 

It was the practice of the Prophet Sal Allaahu Alaiyhi wa Sallam. 

Abu Bakrah radhi Allaahu anhu said:

“When the Prophet Sal Allaahu Alaiyhi wa Sallam heard any news that made him glad, he would fall down prostrating to Allaah, may He be exalted.” (Ibn Maajah and others - hasan by al-Albaani)

And Abu Bakrah also said:

“He saw the Prophet Sal Allaahu Alaiyhi wa Sallam, when news reached him that his troops had prevailed over their enemy, he was lying with his head in ‘Aa’ishah’s lap, then he got up and fell in prostration.” (Ahmad, saheeh)

Sajdah ash-Shukr was also a practice among the Sahaabah. 

Abu Bakr radhi Allaahu anhu fell into sajdah of shukr when he heard that Musaylimah (the false prophet) had been killed. 

And Ka’b ibn Maalik radhi Allaahu anhu fell into sajdah out of gratefulness as soon as he received the good news that Allaah had accepted his Taubah after he had stayed back from the battle with no excuse. 

How to do it?

When you hear any sudden good news, just fall into sajdah. Say the Tasbeeh of Sajdah (Subaaana Rabbi al-Aa’laa) then thank Allaah and praise Him for the blessing He bestowed upon you. 

Shaikh Saleh al-Munajjid said:

“There is no specific duaa narrated in the ahaadeeth for sujood al-shukr, hence the scholars said that what is to be said in sujood al-shukr is the same tasbeeh and du’aa’ as are said when prostrating in prayer.”

Can I do sajdah ash-Shukr EVERY DAY for ALL the blessings Allaah has given me?

Although a person should be thankful to Allaah ALL the time and can never even begin to be grateful to Him for His innumerable blessings, it is NOT CORRECT to do Sajdah ash-Shukr as a ROUTINE for ongoing, everyday blessings that Allaah has given us. 

Otherwise it would make more sense to be in sajdah literally every second of the day, for each and every blessing that Allaah has bestowed upon me and you! 

And yes, it’s proven that the Prophet sal Allaahu Alayhi wa sallam and the Sahaabah did sajdah ash-Shukr but they only did it SPONTANEOUSLY when they would receive some good news or some evil was diverted. 

They did not do it for recurring, ongoing blessings. 

And so we should also follow their example and do what they did and not do what they didn’t do. 

Thus, it’s NOT RIGHT to do this sajdah as a ROUTINE every day as a GENERAL thankfulness. 

Here’s what Shaykh Ibn ‘Uthaymeen said:

“When a new blessing comes – this excludes ongoing blessings, because in the case of an ongoing blessing, if we were to tell someone that it is mustahabb to prostrate in gratitude for it, he would be constantly prostrating, because Allah says: “and if you count the Blessings of Allah, never will you be able to count them” [Ibraaheem 14:34]. Ongoing blessings are always with a person, such as the soundness of his hearing and vision, his ability to speak clearly, and physical health – all of these are blessings; breathing is another blessing, and so on. But there is no report in the Sunnah to suggest that one should prostrate in gratitude for such blessings.”

(ash-Sharh al-Mumti‘ (4/105)

Does it require wudhu, facing the qiblah, or hijaab for a woman?

Since Sajdah ash-Shukr is NOT SALAH, none of these are obligatory, although some of the ulama said they are recommended. 

So even if you don’t have wudhu, or hijaab on (for a woman) and you hear some good news all of a sudden, you can fall into sajdah and your sajdah would be valid. 

Shaykh al-Albaani said:

“It comprises of one prostration, and none of the preconditions needed for prayer are stipulated for it. So it is like sujood at-tilaawah, they both have the same ruling. Neither of them have a precondition such as being in a state of purification, facing the qiblah, making the takbeer, making the tasleem, and so on. Rather, if he is surprised by some blessing, he prostrates immediately the way he is and praises Allaah with whatever (words) he can for that blessing that He gave him, out of thanks to Him.” (silsilat ul-hudaa wa nnoor, 97/6)

Can a woman on her menses do it?

Since Sajdah ash-Shukr does not require purification or wudhu, even a woman on her period can fall into sajdah out of gratefulness ‘IF’ she hears a sudden good news. 

The Standing Committee said:

“The correct view is that it is not a condition for sajdat al-shukr and sajdat al-tilaawah on the part of one who is reciting or listening, that the person should be in a state of tahaarah (ritual purity), because they do not come under the rulings of salaah.”

(Al-Lajnah al-Daa’imah Li’l-Buhooth al-‘Ilmiyyah wa’l-Iftaa’, 7/262)

What if I hear some good news and it’s the “Prohibited” times of prayer?

Since Sajdah ash-Shukr is not salah, it’s allowed to fall into this Sajdah even during the prohibited times of prayer, ‘IF’ you hear some sudden good news of a blessing and you want to thank Allaah Subhaanahu wa Ta’aala. 

Remember: The prohibition is for offering “Salah”, and NOT for sajdah. 

But I thought you can’t do sajdah outside of Salah?

Yes it’s true and proven that the Prophet sal Allaahu Alayhi wa sallam never made a separate sajdah outside  of Salah to MAKE DUAA. 

But he Sal Allaahu Alaiyhi wa Sallam DID make a sajdah outside of salah to THANK Allaah. 

Making duaa in sajdah outside of salah is DIFFERENT from thanking Allaah. 

In duaa you're ASKING Allaah but in sajdah ash-Shukr you’re not asking. 

You’re THANKING Allaah for what He already gave you. 

What about two rak’ah prayer of Shukr (Shukraanay ki namaz)?

There is NO such thing as two rak’ah of shukr. 

NOTHING of this sort has been proven from the practice of the Prophet sal Allaahu Alayhi wa sallam. 

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.” (aliftaa.net)

And Allaah knows best.

289. How To Divide Night Prayers?

By Asma Bint Shameem

The Prophet sal Allaahu Alayhi wa sallam said:

“the dearest of prayer to Allah is the prayer of Dawood (peace be upon him). He used to sleep for half the night, get up and pray for one third of it, and sleep for one sixth of it, and he used to fast one day and not the next.”

 (al-Bukhaari (1131) and Muslim (1159)

Shaykh ‘Abd al-Muhsin al-‘Abbaad said: 

“Sleeping for half of the night means after ‘Isha’ prayer; he should work out the time from after ‘Isha’ prayer until the break of dawn, spend half of it sleeping, then after that wake up for one third of it.”[Sharh Sunan Abi Dawood (13/287)]

And Ibn ‘Uthaymeen said: 

“Praying tahajjud at night is one of the best acts of worship and is the best of prayers after the obligatory prayers. 

Prayer at night is better than prayer during the day, especially in the last third of the night. 

The best way to divide the night is the prayer of Dawood; he used to sleep for half of the night, get up and pray for one third of it, and sleep for one sixth. 

The Prophet also used to do that sometimes; in fact he used to do that most of the time. 

Based on that, we say: 

"the best of night prayers are those that are done after one half of the night has passed, until one sixth of the night is left.”

[Fataawa Noor ‘ala ad-Darb (1/161)]

What this means is that we should count the number of hours in the night from Ishaa to Fajr. 

Then divide that into 6 parts; then sleep for the first half meaning the first three parts. 

Then wake up and pray tahajjud for the next two parts of it (two sixths equal one third) then take a nap for the last sixth part. 

And Allaah knows best

288. Got Distractions In Salaah?

By Asma bint Shameem

When you get too distracted in Salaah and can’t seem to focus no matter how hard you try, then don’t worry. 

There is  a solution. 

One of the Sahaabah complained about the same thing to the Prophet sal Allaahu Alayhi wa sallam. 

He said:

"The Shaitan comes between me and my Salaah and causes me problems with my recitation." 

So the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam said: 

"That is a Shaytaan called *Khanzab*, so if you feel his presence, seek refuge in Allaah and spit drily (spittle) to your left three times." 

He  (the Sahaabi) said:
"I applied this advice and Allaah has rid me of him." (Muslim)

Alhamdulillaah, what a beautiful Deen! 

It has a solution for every situation and every problem. 

So the next time you can’t concentrate in your Salaah, do the following:

1- Say Aoodhu billaahi min ash-Shaytaanir-Rajeem. 

2- Turn your head to the left and spit DRILY three times. 

3- Continue with your prayer. 

4- You can repeat this several  times as needed and in ANY position in the Salaah. 

How do you spit drily?

Blow air out of your mouth in a manner that the minutest drops of saliva also come out with it. 

And Allaah knows best.

287. Sajdah At- Tilaawah

By Asma bint Shameem

Sajdah at-Tilaawah is the sajdah that is performed when you come across an ayah that requires sajdah while reading the Qur’aan. 

These are the ayaat where the Prophet sal Allaahu Alayhi wa sallam made sujood when he read them. 

And there are 15 such places in the Qur’aan. 

The Prophet sal Allaahu Alayhi wa sallam said:

“When the son of Adam recites a verse of prostration and prostrates, the Shaytaan withdraws, weeping and saying: Woe unto him – (in another narration- Woe unto me) – the son of Adam was commanded to prostrate and he prostrated, so Paradise will be his; I was commanded to prostrate and I refused, so Hell is mine.” 

(Saheeh Muslim)

Do I “HAVE” to do the sajdah when I come across such aayaat?

No. 

It’s “RECOMMENDED” to do Sajdah at-Tilaawah when you reach such an Aayah but it’s NOT obligatory. 

 PROOF

 Umar radhi Allaahu anhu 

prostrated when reciting surah an-Nahl when he was delivering a khutbah to the people on the minbar, but on the following Friday when he read the same Surah, he did not prostrate, and said: 

“Whoever prostrates has done right and whoever does not prostrate, there is no sin on him.” 

(al-Bukhaari)

Do I have to do the sajdah RIGHT AWAY or can I delay it?
And can I ‘gather’ all the sujood of tilaawah together and do them all together once I’m done reciting the whole Qur’aan ?

The Sunnah is to do the sajdah *when* you recite the Aayah which contains the sajdah of Tilaawah. 

There’s no evidence to prove that we can delay it or do all the sujood together once we’re done reciting the Qur’aan. 

Ibn Umar radhi Allaahu anhu said:

“The Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam used to recite Qur’aan to us, and if he reached a verse where a sajdah was prescribed, he would say Takbeer and prostrate and we would do likewise.” 

(al-Bukhaari, Muslim)

How to do Sajdah at-Tilaawah

Sajdah at-Tilaawah is just like any regular sajdah. 

So when you reach any Aayah with  sajdah at-Tilaawah, you should 

- say Allaahu Akbar

- go into sajdah

- read the same tasbeeh like you do for a sajdah in Salaah. 

(That is, say “subhaana rabbi al-Aalaa”)

- get up and continue your recitation of the Qur’aan. 

That’s it. 

There’s no Takbeer when you get up after making this sajdah while you’re just reading Qur’aan, and not praying. 

But when you make this sajdah while you’re in SALAAH then you should say takbeer when going into sajdah as well as when you get back up because we’re supposed to say Allaahu Akbar with every movement of Salaah. 

Do I need to say the tashahhud or tasleem?

No, there no proof of that from the action of the Prophet sal Allaahu Alayhi wa sallam.  

Is there one sajdah or two?

Sajdah at-Tilaawah is only ONE sajdah. 

The scholars said:

“The fuqaha’ are agreed that sujood al-tilaawah consists of one prostration.”

(Al-Mawsoo’ah al-Fiqhiyyah, 24/331)

Should I stand up and then go into the sajdah?

No. You can just go into sajdah directly from any position you’re in. 

The scholars said:

“We know of no evidence (daleel) to suggest that he should stand up in order to do sajdat al-tilaawah.”

(Al-Lajnah al-Daa’imah Li’l-Buhooth al-‘Ilmiyyah wa’l-Iftaa’, 7/265)

Do I have to have wudhu or face the qiblah?

It’s preferred to have wudhu and face the qiblah. But it’s not a must. 

What should I say in my sajdah?

You can say the usual Tasbeeh for sajdah that you say in your prayers. 

The scholars said:

“ In his sujood for reciting Qur’aan he says what he says in his sujood when he prays.”

(Al-Lajnah Al-Daa’imah Li’l-Buhooth Al-‘Ilmiyyah Wa’l-Iftaa’)

Can I add my own duaa after reading the Tasbeeh for sujood?

Yes it’s allowed to make duaa when doing sajdah at-Tilaawah, after you say the prescribed Tasbeeh. 

You can make duaa because that’s what’s proven from the Prophet sal Allaahu Alayhi wa sallam. 

One of the duaas that he said in the sajdah for tilaawah:

 اللَّهُمَّ اكْتُبْ لِي بِهَا عِنْدَكَ أَجْرًا وَامْحُ عَنِّي   بِهَا وِزْرًا وَاجْعَلْهَا لِي عِنْدَكَ ذُخْرًا وَتَقَبَّلْهَا مِنِّي   كَمَا تَقَبَّلْتَهَا مِنْ عَبْدِكَ دَاوُدَ

“Allaahumma aktub li bihaa ‘indaka ajran, wa’mhu ‘anni bihaa wizran,  waj’alhaa lee ‘indaka dhukhran wa taqabbalhaa minni kamaa taqabbaltahaa min ‘abdika Dawood 

“اے اللہ اس ( سجدہ ) كى بنا پر ميرے ليے اپنے ہاں اجروثواب لكھ دے اور اس كى بنا پر ميرے گناہ معاف كر دے، اور اپنے پاس ميرے ليے اسے زخيرہ كر لے، اور ميرى جانب سے يہ اس طرح قبول فرما جس طرح تو نے داود عليہ السلام سے قبول كيا تھا"

(O Allaah, record for me a reward for this (prostration), and remove from me a sin. Save it for me and accept it from me just as You accepted it from Your slave Dawood).” (al-Tirmidhi- saheeh)

If you come to an Aayah that requires sajdah, but that’s at the end of a surah, 

you should say Allaahu Akbar and go into sajdah then stand back up. 

Then you have a choice. 

1. You can either read some MORE Qur’aan by reading the next Surah (or part of it) and then go into rukoo. 

(It doesn’t matter if it’s one Aayah or many Aayaat)

OR 

2. You can stand back up after sajdah at-Tilaawah then say Allaahu Akbar and go into rukoo WITHOUT reading ANY Qur’aan. 

BOTH are allowed. 

The scholars of the Standing Committee said:

“The person who does sajdat al-tilaawah at the end of a soorah like Al-A’raaf, Al-Najm or Iqraa’ whilst he is praying does not have to recite more Qur’aan afterwards and before doing rukoo’, but if he does do that there is nothing wrong with it.” 

(Al-Lajnah Al-Daa’imah Li’l-Buhooth Al-‘Ilmiyyah Wa’l-Iftaa’)

Can I do sajdah at-Tilaawah in the prohibited times of prayers?

Sajdah at-Tilaawah is not ‘Salaah’ so it does not take the same rulings as Salaah. 

So it’s allowed to do Sajdah at-Tilaawah at all times even the times when the Prophet sal Allaahu Alayhi wa sallam prohibited praying. 

What if I’m in a car or someplace where I hear the Aayah for the sajdah but can’t do the sajdah? 

Can I say Subhaan Allaah or some other dhikr instead?

Or just ‘bend’ my head a bit when I can’t do this sajdah?

Since doing sajdah at-Tilaawah is something mustahabb and NOT something obligatory, it’s ok if you couldn’t do this sajdah. 

There’s no sin on you if you didn’t or couldn’t do it. 

Saying Subhaan Allaah or some other dhikr or bending the head forward instead of the sajdah is not proven from the practice of the Prophet Sal Allaahu Alaiyhi wa Sallam or his Sahaabah. 

At times when the Prophet Sal Allaahu Alaiyhi wa Sallam didn’t do the sajdah, he just kept quiet. 

He did NOT say some other dhikr instead. 

So we shouldn’t be doing it either. 

What if I hear someone ELSE reciting the Aayah with the sajdah of Tilaawah? Should I do the sajdah?

You’re only supposed to do sajdah of Tilaawah if the person reciting also does it. 

Otherwise you don’t have to. 

Shaikh Ibn Baaz said:

“It is not prescribed for the one who is listening to prostrate unless the reciter prostrates, because Zayd ibn Thaabit recited Soorat al-Najm to the Prophet Sal Allaahu Alaiyhi wa Sallam and he did not prostrate, and neither did the Prophet Sal Allaahu Alaiyhi wa Sallam.

This indicates that the prostration of recitation is not obligatory, because the Prophet Sal Allaahu Alaiyhi wa Sallam did not rebuke Zayd for not prostrating. The hadeeth also indicates that the listener should not prostrate unless the reader prostrates.”

[Majmoo’ Fataawa Ibn Baaz (11/415)]

 If I’m memorizing the Qur’aan and repeating the Aayah of prostration again and again, should I repeat the sajdah too?

If you’re memorizing the Qur’aan snd you come to an Aayah for sajdah, just do it ONCE and that's enough. You don’t have to keep doing it again and again. 

Shaikh Ibn Uthaymeen said:

“If the verses are repeated, such as when one repeats the verses for the purpose of memorising Qur’aan, doing the prostration the first time will suffice for the rest and there is no need to repeat the prostration.”

(Majmoo‘ al-Fataawa, 14/318)

What happens if the Imaam said Allaahu Akbar and went into Sajdah at-Tilaawah but I thought he’s going into rukoo and I didn’t realize my mistake until  after I heard him reciting Qur’aan again. 

Do I have to offer sujood as-Sahw?

If you realize that the Imaam went into sajdah at-Tilaawah although mistakenly you were in rukoo, obviously you should immediately go into sajdah as well and follow the Imaam. 

But if you didn’t realize that the Imaam was doing sajdah until after he stands back up, and you were still in rukoo, all you do is stand back up and join the Imaam. There’s no need to do anything else and no need for Sujood as-Sahw. 

Shaikh ibn Uthaymeen said:

“(If) He does not realize that the imam was prostrating until after he gets up from prostration. In that case we say to the person who bowed: stand up now and follow the imam, and bow with your imam and carry on, and the prostration of recitation is waived in your case, because the prostration of recitation is not a pillar or essential part of the prayer such that you need to do it after your imam, rather you are obliged to follow your imam. You missed out on following, and it is a Sunnah that was missed at the proper time, so you should carry on with your prayer.” 

(Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (14/24)

Can a woman on her menses do sajdah at-Tilaawah?

Yes because this is not Salaah and does not take the same rulings as Salaah. 

So purity is not a condition for it to be valid. 

The scholars said about a woman in her menses:

“...The sajdah is prescribed for her, because it is not salaah (prayer), rather it is an act of submission to Allaah and worship, like other kinds of dhikr.’ 

(Al-Lajnah al-Daa’imah Li’l-Buhooth al-‘Ilmiyyah wa’l-Iftaa’, 7/262)

Does a woman have to wear hijaab for sajdah at-Tilaawah?

Again, since sajdah at-Tilaawah itself is not Salaah and it does not take the same rulings as Salaah. 

So she does not HAVE to have hijaab to do it. 

But it’s better if she does. 

And Allaah knows best.

286. The Sunnah Of Aqeeqah

By Asma bint Shameem 

The sacrifice which is done in order to thank Allaah for the blessing of the newborn is called ‘Aqeeqah. 

Doing ‘Aqeeqah for the newborn is a Sunnah Mu’akkadah, according to the stronger scholarly opinion. 

That means it’s a recommended sunnah. 

The Prophet sal Allaahu Alayhi wa sallam said:

“The boy is in pledge for his ‘Aqeeqah which should be slaughtered on his behalf on the seventh day, and he should be named and his head shaved.” (at-Tirmidhi-

saheeh by al-Albaani)

We should sacrifice two sheep for a boy and one sheep for a girl. 

That’s the instructions of the Prophet sal Allaahu Alayhi wa sallam. 

He said:

“For a boy, two sheep, and for a girl, one sheep, and it does not matter whether they are male or female.” 

[al-Bukhaari (1516)]

The conditions for an animal that should be chosen for ‘Aqeeqah are the same as the conditions for the animal chosen for Udhiyah or qurbaani. 

So the age should be appropriate and there should be no defect in the animal. 

The benefits of ‘Aqeeqah

Ibn al-Qayyim said: 

“Among the benefits of ‘Aqeeqah is that it is a sacrifice that is offered on behalf of the newborn when he first emerges into this world. 

Another benefit is that it “releases” the newborn, for he is held in pledge for his ‘Aqeeqah so that he may intercede for his parents. 

Another benefit is that it is a ransom that is paid for the newborn just as Allaah, may He be exalted, ransomed Ismaa’eel with the ram.”

(Tuhfat al-Mawdood, p. 69)

The time for the ‘Aqeeqah is when the baby is seven days old. 

But if the animal is sacrificed before or after that, it’s acceptable. 

 Imaam an-Nawawi said: 

“If he sacrifices it after the seventh day or before it, or after the birth, that is acceptable, but if he sacrifices it before the birth, that is not acceptable, and there is no difference of scholarly opinion on this point; rather it is just meat.“

(al-Majmoo‘, 8/411)

What if no one did ‘Aqeeqah for me?

But if a person did not have an ‘Aqeeqah done for them as a baby, there’s a difference of opinion among the scholars about whether they should do it later on or not. 

Some said that it’s recommended if they do it. 

Others said otherwise. 

The stronger scholarly opinion is that it’s good  (mustahabb) if you do it. 

But if you don’t, there’s no sin on you. 

Shaikh Ibn Baaz said:

“The first view is more correct, which is that it is mustahabb to offer ‘Aqeeqah on behalf of oneself, because ‘Aqeeqah is a confirmed Sunnah but the father omitted to do it, so it is prescribed for him to do it if he is able. 

That is because of the general meaning of the ahaadeeth, such as the words of the Prophet Sal Allaahu Alaiyhi wa Sallam: 

“Every child is in pledge for his ‘Aqeeqah which should be sacrificed for him on the seventh day, and his head should be shaved and he should be given a name.” Narrated by Imam Ahmad.”

Someone asked Imaam Ahmad if they should do ‘Aqeeqah as an adult. 

He said:

"If someone does that I would not discourage it or regard it as reprehensible."

So if you can afford it and want to do ‘Aqeeqah for yourself, it’s good if you do it.

But it’s not a must and you’re not sinful if you don’t. 

And Allaah knows best.

285. Why Is That People Move To Different Spots After Praying Fardh Prayers?

By Asma bint Shameem 

I see people move to a different spot after praying fardh prayers.

Why is that?

The Prophet sal Allaahu Alayhi wa sallam instructed us to SEPARATE an obligatory prayer from a voluntary prayer.

Mu‘aawiyah radhi Allaahu anhu said: 

“When you have prayed Jumu‘ah, do not follow it immediately with another prayer until you *speak* or *leave* (the masjid), because the Messenger of Allah Sal Allaahu Alaiyhi wa Sallam 

instructed us to do that; *not to follow one prayer immediately with another until we spoke or left (the masjid)*.” (Saheeh Muslim 1463)

So the purpose is to SEPARATE the Fardh from the Sunnah. 

That can be achieved by either:

-changing our spot where we prayed 

OR 

-by talking to someone, 

OR

-by even sitting in our place and saying the adhkaar that are said after Salaah. 

So we should separate between our Fardh and Sunnah prayers as the Prophet sal Allaahu Alayhi wa sallam instructed. 

We should not immediately get up as soon as we finish our Fardh prayer to read our Sunnah. 

Rather we should give a GAP between the two prayers. 

 Imaam Ibn Taymiyah said: 

“The Sunnah is to SEPARATE obligatory and voluntary prayers, in the case of Jumu‘ah and otherwise, as it is proven in as-Saheeh that the Prophet Sal Allaahu Alaiyhi wa Sallam told people not to follow one prayer immediately with another until they separated them by moving or speaking. 

So one should not do what many people do, when they follow the salaam immediately with two rak‘ahs of Sunnah prayer, because this is going against the prohibition of the Prophet Sal Allaahu Alaiyhi wa Sallam. 

The wisdom behind that is to *distinguish* between that which is *obligatory* and that which is *not obligatory*, and also to *differentiate* between that which is *worship* and that which is *not worship*. 

Hence it is mustahabb to hasten to break the fast and to delay sahoor, and to eat before the prayer on the day of Eid al-Fitr, and it is disallowed to anticipate Ramadhaan by fasting one or two days before it. 

All of that is in order to *separate* between what is enjoined of fasting and what is not enjoined, and to separate between the act of worship and other acts, and also to distinguish between Jumu‘ah, which Allaah has made obligatory, and other prayers.” 

(al-Fataawa al-Kubra (2/359)

So SEPARATE between your Fardh prayer and Sunnah, whether you’re praying in the masjid or at home. 

And whether you’re a man or a woman. 

The recommendation applies to all. 

Another point to note is that the hadeeth that talks about ‘the earth giving witness to the different places you prayed’ is NOT authentic.  

So when we move to another place after praying Fardh, it is to *separate* between Fardh and Sunnah and NOT because the earth will give witness on the day of judgment about the different spots we prayed at. 

And if you’ve said your adhkaar or you have spoken to someone after you finished your prayer, you don’t *‘have’* to move to a different spot. 

Should I move to another spot in between Sunnah or Nafl prayers too?

There’s no proof of doing that but if you do, there’s nothing wrong with that either. 

 Shaikh Ibn Baaz said about the four rak‘ahs before Dhuhr:

“The best is to offer them two rak‘ahs by two, because of the saheeh hadith: “The prayers of the night and day are two rak‘ahs by two.” As for moving forwards or backwards, or to the right or to the left, this is mentioned in some da‘eef hadiths, and I do not know of anything to indicate that doing so is Sunnah. Rather there are some da‘eef hadiths which mention moving forwards or backwards, or to the right or to the left. 

Some of the scholars said that this is so that these spots may testify to this act of worship, but I do not know of anything concerning that that is proven to be from the Prophet Sal Allaahu Alaiyhi wa Sallam.

If someone offers the regular Sunnah prayers in one spot, there is nothing wrong with that, and I do not know of any evidence to suggest that it is mustahabb to move to another spot for the last two rak‘ahs (of the Sunnah prayer), whether he moves to the right or to the left, or forwards or backwards. 

But if he does that there is nothing wrong with it.” 

[Fataawa Noor ‘ala ad-Darb (10/296)]

And Allaah knows best

284. Hadith On Durood Shariff

There are Maa shaa’ Allaah y books out there that contain weak and fabricated ahaadeeth especially about the Durood on the Prophet sal Allaahu Alayhi wa sallam. 

The best way to send Durood on the Prophet sal Allaahu Alayhi wa sallam is to say what the Prophet Sal Allaahu Alaiyhi wa Sallam taught the Sahaabah himself. 

The Sahaabah said to the Prophet Sal Allaahu Alaiyhi wa Sallam:

“O Messenger of Allaah, we know how to send salaams upon you, but how should we send blessings upon you? 

He said:  “Say: 

 اللهمَّ صلِّ على محمَّد وعلى آل محمَّد، كما صليتَ على إبراهيم وعلى آل إبراهيم؛ إنَّك حميدٌ مجيد. اللهمَّ بارِك على محمَّد وعلى آل محمَّد، كما باركتَ على إبراهيم وعلى آل إبراهيم؛ إنَّك حميدٌ مجيد.

“Allaahumma salli ‘ala Muhammadin wa ‘ala aali Muhammadin kama salayta ‘ala aali Ibraaheem, innaka hameedun majeed; Allaahumma baarik ‘ala Muhammadin wa ‘ala aali Muhammadin kama baarakta ‘ala aali Ibraaheem, innaka hameedun majeed”.

“O Allaah, send Your salaah (grace, honor and mercy) upon Muhammad and upon the family of Muhammad, as You sent Your salaah upon the family of Ibraaheem, You are indeed Praiseworthy, Most Glorious. O Allaah, send Your blessings upon Muhammad and the family of Muhammad, as You sent Your blessings upon the family of Ibraaheem, You are indeed Praiseworthy, Most Glorious.”

(al-Bukhaari, Muslim)

And the Prophet sal Allaahu Alayhi wa sallam taught them to say:

 اللهمَّ صلِّ على محمَّد وأزواجه وذُريَّته، كما صليتَ على آل إبراهيم، وبارِك على محمَّد وأزواجه وذُريَّته، كما باركتَ على آل إبراهيم؛ إنَّك حميدٌ مجيد.

“Allaahumma salli ‘ala Muhammadin wa ‘ala azwaajihi wa dhurriyyatihi kama salayta ‘ala Ibraaheem, wa baarik ‘ala Muhammadin wa ‘ala azwaajihi wa dhurriyyatihi kama baarakta ‘ala aali Ibraaheem, innaka hameedun majeed 

“O Allaah, send Your salaah (grace, honour and mercy) upon Muhammad and upon his wives and offspring, as You sent Your salaah upon Ibraaheem, and send Your blessings upon Muhammad and upon his wives and offspring, as You sent Your blessings upon the family of Ibraaheem. You are indeed Praiseworthy, Most Glorious.” 

[al-Bukhaari (3369) and Muslim (407)]

And there are other forms. 

Sending Durood with these words is the most complete. 

But you may say the short form of Durood such as 

الهم صل على سيدنا محمد و على آل  سيدنا محمد و بارك و سلم  

O Allaah, send Your mercy on our guide Muhammad and on the family of our guide Muhammad and send Your blessings and Your peace.

اللهم صلِّ على محمد ، 

“Allahumma salli ‘ala Muhammad” or 

صلى الله عليه وسلم

“sall-Allahu ‘alayhi wa sallam 

“may Allaah send blessings and peace upon him” etc 

As long as the words are appropriate, you may use any of the ways. 

And Allaah knows best

283. In what State Will I Be….?

By Asma Bint Shameem

Today I share some thoughts with you that run through my head

This is what I so often think as I lay here on my bed

What would I be doing and in what state will I be….

That day when Malak ul-Maut will approach me?

For surely he will knock on my door, oh so suddenly

My choice of place or time, it’s not going to be

On the day that I meet him, what will I do?

There’s no hiding that day, no one to run to

What will be my response to him? O What will I say?

I didn’t prepare for this…please come back another day?!

Please go back…go back. I’m just not ready yet!

Just a few more minutes…seconds… any time that I can get!

I would want to say goodbye but he wouldn’t let me

I would want another chance but that surely couldn’t be

When he will come for me, I wonder, will I be in heedlessness

Worrying little of the hereafter, in my state of carelessness

Or would I be the one who loves and lives upon the Sunnah?

Would the last words on my tongue be la illaaha illAllaah?

Would my kafan be made of silk, being sent from Heaven above?

Would it be so soft, so fragrant, wrapping my soul with love?

Or would it be so rough, so ugly, made of fire from Hell

A wrath, a torment from my Lord, full of nasty smell?

And what would happen when they bury me, six feet underground

When they lay me on my bed of dust, with no one else around

So scared and alone….the thought keeps haunting me

In what state will I be….when the angels will question me?

Will I be able to answer them….the questions they will ask

It seems so easy now….but what a lofty task!

Will I be scared to see them, will they be of horror to me?

Will I be able to bear them, when they sit in front of me?

Will I be able to give them those answers so easily?

Or will I stumble and stagger….not knowing, confusedly?

Will I stutter and stammer just like a hypocrite would?

Or would I be able to respond to them just as a Mu’min should?

Will my grave be a piece of Jannah, green and open wide…

with Mercy from my Lord so Kind, my good deeds on my side?

Will I rest in my grave ever so peacefully?

Or will my grave be a wretched place of torture for me?

I pray my grave is not a bed…of torment and agony

I hope so earnestly that my Rabb will forgive me

And when everyone will be raised with the rest of humanity

In what state will I be…..when my Lord will resurrect me?

Will I be pleased to see my Rabb? Will I be eager to greet Him?

But more importantly will HE be pleased with me, the Day I meet Him?

Will my face be black with sin that day or will it be shining white?

Will my scale of deeds weigh heavy for me….would it be feather light?

O where will I run then …where will I hide? This is what scares me!

In what state will I be….when the book of deeds is handed to me?

Will it be given in my left hand or I will hold it in my right?

Will I be guided firm on the Siraat; my Imaan so big, so bright?

Will I be among the wretched or will Allaah be pleased with me?

In what state will I be…when I stand in front of the Almighty?

I shudder and I tremble when I think of that Great Day

When I ask myself…”Am I ready to meet my Lord today?”

I cry as I lay here….thinking. I shed my wretched tears

Please forgive me O Allaah, how I wasted all those years

I sinned all my life Yaa Maalik, Oh how I forsook you

Unless you forgive me O Allah, how can I meet you?!

My sins are so heavy Yaa Rabb, I can hardly bear the weight

But I’m hoping for your Mercy, Allaah, don’t leave me to my fate

For how long will I live? I don’t know when I’ll die

But like the prophet said I should expect it so close by

Let me stop this way of life; let me snap out of this trance

Let me turn my life around NOW that I have this perfect chance

‘Cos today I am closer to my Lord than I was yesterday

Did it ever occur to me that today could be my last day?

282. Salaat At -Taubah

By Asma bint Shameem 

We all make mistakes. 

But Alhamdulillaah, Allaah is Most Forgiving and Most Merciful. 

He provides us opportunities upon opportunities to seek pardon and have our sins forgiven. 

One of those opportunities is “Salaat at-Taubah”. 

When one of us sins, we should repent right away and pray two rak’ah prayer with the intention of making sincere taubah to Allaah Subhaanahu wa Ta’aala. 

The Prophet sal Allaahu Alayhi wa sallam said:

“ *There is no one who commits a sin then purifies himself well and stands and prays two rak’ahs, then asks Allaah for forgiveness, but Allaah will forgive him*.” (Abu Dawood—saheeh by al-Albaani)

*HOW TO PRAY IT*?

Salaat at-Taubah is a two rakaah prayer and prayed just like any other prayer. 

There are no ‘ *special ways*’ to read it and NO specific surahs or  adhkaar to be recited. 

Just make wudhu then read two rak’aat with the intention of making taubah, *regretting* what you did from the bottom of your heart and having *firm* *resolve never to repeat* that sin ever again. 

 *WHEN SHOULD I READ IT*?

We should read this prayer *as soon as we realize* we’ve sinned. 

And it doesn’t matter whether the sin is major or minor, big or small, recent or old. Or if it’s one sin or multiple. 

This two rak’ah prayer will suffice *IF* you’re sincere in your taubah. 

And since Salaat at-Taubah is a prayer for which there’s a *reason*, we can read it ANY time of the day or night, even at times when any non-specific nawaafil are prohibited, for example after Asr or Fajr. 

Ibn Taymiyah said: 

“Prayers which are done for a reason.... should not be delayed if the reason comes up at a time when prayer is disallowed, because delaying them may cause one to miss them... 

The same applies to the prayer of repentance. If a person commits a sin, then it is obligatory to repent straight away, and it is recommended for him to pray two rak’ahs, then repent, as it says in the hadeeth of Abu Bakr al-Siddeeq.” (Majmoo’ al-Fataawa(23/215). 

So can I read Salaat at-Taubah every day “just in case” for any sin I ‘may’ have done during the day?

No. 

Salaat at-Taubah is read for a SPECIFIC sin or sins that a person commits. 

It’s NOT a ‘general’ prayer to be read ROUTINELY every day without any specific sins in mind. 

Are there any specific Surahs that I should read when praying Salaat at-Taubah?

NO. 

There are NO specific Surahs to be read. 

Rather one may ANY Surah in their prayer. 

The scholars said:

“There is no report from the Prophet Sal Allaahu Alaiyhi wa Sallam to say that it is mustahabb to recite any particular soorahs in these two rak’ahs, so the worshipper may recite whatever he wants.”

(Islamqa Fatwa # 98030)

May Allaah enable us to utilize this beautiful and easy opportunity to have our sins forgiven and forgive us. Ameen.

281. Be Merciful To Your Children - Do Not Hit Them

I would NOT advise you to hit your children. 

We should be gentle and loving and merciful with our children. 

And teach them with kindness and wisdom. 

And if they are mischievous and don’t listen, there are many other ways that can be 

considered before resorting to hitting. 

For example:

-try and talk to them calmly and explain to them ‘why’ you’re saying what you’re saying. 

If they comply, reward them with something and praise them for listening to you. 

-Also if they’re defying what you’re telling them to do, especially when they’re younger, you can easily ‘divert’ their attention with wisdom and it usually works. 

If they still don’t listen, you can ‘punish’ them 

-by taking away some of their privileges or 

-giving them ‘time out’, or 

-by other means to make them responsible for their actions. 

We should only hit them as a *last resort*, ONLY IF they’re defiant and disobedient. 

And not for any ‘dunya’ reasons but to teach them to obey the laws of Allaah and stay away from His disobedience.

And the ‘hitting’ should be VERY LIGHT, and ONLY IF NEEDED. 

The Prophet sal Allaahu Alayhi wa sallam said:

“Teach your children to pray when they are seven years old, and smack them (lightly) if they do not pray when they are 10 years old, and separate them in their beds.”

(Abu Dawood -saheeh by 

al-Albaani)

This hitting should be VERY LIGHT and only as a means of correcting the child when the child is stubborn and disobedient and *all efforts of advising by kind words has failed.*

And even if we do end up  ‘smacking’ them, there are certain conditions that we need to consider:

- This ‘hitting’ should NOT be out of ANGER or to take out one’s own frustrations. 

- you should not hit the face or sensitive parts of the body

- it should be done VERY LIGHTLY. 

And not at all hard or hurtful. 

It should only as a symbolic expression of your disapproval. 

- it should not be in front of others so as to embarrass him.  

And there are other conditions. 

Having said that, let me reiterate that I am in NO WAY condoning or encouraging you to hit your children. 

It hurts me just to think about it. 

But I only said what I said, because it’s “permissible” to lightly smack your child if it’s necessary. 

That does NOT mean that it’s desirable or encouraged. 

It’s permissible when it’s needed. 

Shaikh Ibn Uthaymeen said:

“The Prophet Sal Allaahu Alaiyhi wa Sallam commanded us to tell our children to pray when they are seven years old, and to smack them (lightly) if they do not pray when they are ten years old, even though they are not obliged to do that yet, so that they may be trained in doing acts of worship and obedience and may get used to them, so that it will be easy for them to do that after they grow up and it will be dear to them. 

The same applies to all matters that are blameworthy; young children should not get used to them even though they are not yet under any obligation, because otherwise they will get used to them when they grow up and will enjoy indulging in them.” 

(Fataawa Noor ‘ala al-Darb, 11/386)

And he said:

“The command implies that it is obligatory, but it is limited only to cases where smacking will be beneficial, because sometimes you smack a child but he does not benefit from being smacked, it only makes him scream and cry more and does not serve any benefit. 

Moreover what is meant by smacking here is smacking that is not painful, a light smack that serves the purpose and does not cause any harm.”

(Liqa’ al-Baab il-Maftooh, 95/18)