295. Take Wudhu Beyond Ritual Washing

By Asma bint Shameem 

Wudhu is such a beautiful thing. 

It is done so that we can purify ourselves before we stand for prayer in front of Allaah, the Lord of the Worlds. 

It is one of the conditions of the prayer and without it our salah will not be valid. 

But usually we do it so “routinely”, without giving it much thought......a swift washing of our hands and feet, a quick splish splash on the face, a fast wipe over the head and we're done.

Our wudhu gets even more neglected when we are tired, sleepy or in a rush.

But there is *more* to wudhu than just being a condition for worship. 

There is something that makes it more than just a ‘routine’ thing before prayer......

something ‘higher’ and ‘more complete’....

something that most of us neglect or overlook.

And that is.....that the very act of wudhu is a form of worship in itself. 

Just Imagine! 

Every time you do wudhu, you're worshiping Allaah! 

What a blessing indeed!

Wudhu can increase your Imaan

Through the simple act of performing wudhu you can get closer to Allaah....you can increase your Imaan and strengthen your faith, you can intensify your love for Allaah and His Messenger (Sal Allahu Alayhi wa Sallam)...and you can have your sins forgiven.

And how can one do all that? 

It's simple. 

Every time you make wudhu, be conscious of Allaah, your Rabb, and remember that it is Him, Who ordered you to perform wudhu in the first place. 

And you are carrying out His Orders, His Command....

you are obeying Him. 

And you *love* to obey Him. 

So be conscious of your obedience to Him and thank Him for enabling you to carry out His Command as He says:

 O you who believe! When you intend to offer As-Salât (the prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to ankles.”

[Surah Maidah:6]

This will increase your love for Allaah, and strengthen your Imaan....and improve your relationship with Him. 

It will make you more conscious of Him when you stand in front of Him in prayer and give you more Khushoo'.

Wudhu can increase your love for the Sunnah

Every time you perform wudhu, also be conscious of the fact that you are following the Sunnah of our beloved Prophet (Sal Allaahu Alayhi wa Sallam). 

It is the same way he did wudhu..... the Prophet that you love and honor and respect....

and it is his Sunnah that you love to follow.

Not only will Allaah reward you for following His Messenger (Sal Allaahu Alayhi wa Sallam), but it will also increase your love for the Sunnah as well.

Wudhu will expiate sins

The Prophet (sal Allaahu Alayhi wa Sallam) said:

 "He who performs wudhu like this wudhu of mine and then offered two rak'ahs of prayer without allowing his thoughts to be distracted, all his previous sins are expiated." (Muslim)

So the key to sins being expiated is performing wudhu like the Prophet (sal Allaahu Alayhi wa Sallam) and then praying.

He (sal Allaahu Alayhi wa Sallam) also said:

“When the Muslim or believing slave does wudhu and washes his face, every wrong thing that he looked at with his eyes comes out from his face with the water or with the last drop of water. 

When he washes his hands, every wrong thing that he did with his hands comes out from his hands with the water or with the last drop of water. 

When he washes his feet every wrong thing that he walked to with his feet comes out from his feet with the water or with the last drop of water, until he emerges cleansed of sin.” (Muslim)

Bright faces, hands and feet

Whenever you do wudhu, think of the People who will have bright hands and faces on the Day of Resurrection and know that if you try to do wudhu properly, sincerely for the sake of pleasing Allaah, then He will make you among those fortunate ones. 

The Prophet (sal Allaahu Alayhi wa Sallam) said:

 "On the Day of Resurrection You will have distinctive marks "Al-Ghurr-ul-Muhajjalun" which nobody among the peoples (except you) will have; you would come to me (at the Cistern of al-Kauthar) with blazing forehead and bright hands and feet on account of the traces of ablution." 

(Muslim)

Wudhu is sign of the believer

Try and maintain your wudhu at all times as this is a sign of a believer. 

The Prophet (sal Allaahu Alayhi wa Sallam) said:

"Only the believer will remain with his wudhu (sustaining it at all times)." (Saheeh al-Jamee)

And even if you have difficulty in doing wudhu, like cold weather, or any other situation that makes wudhu difficult, still try your best to maintain it, since there is tremendous reward.

The Prophet (sal Allaahu Alayhi wa Sallam) said: 

"Shall I not tell you something by which Allah effaces the sins and elevates ranks (in Jannah)?'' 

The Companions said; 
"Certainly, O Messenger of Allah.'' 

He said,
"Performing the Wudhu thoroughly in spite of difficult circumstances, walking with more paces to the mosque, and waiting for the next prayer after observing a prayer; and that is mindfulness. (Muslim)

Use the Siwaak

Don't forget the Siwaak. 

The Prophet (Sal Allaahu Alayhi wa sallam) loved to use it and highly encouraged us to do the same.

Ibn Mas’ood said: 

“I used to gather siwaak sticks from the araak tree for the Messenger of Allaah (pbuh).” (Ahmad--hasan).

He (sal Allaahu Alayhi wa Sallam) said:

“Were it not for the fact that I did not want to make things too hard for my ummah, I would have commanded them to use the Siwaak at every time of prayer.” (Bukhaari)

Say the Sunnah duas after wudhu

When you finish wudhu, be sure and say the Sunnah duas that the Prophet (sal Allaahu Alayhi wa Sallam) taught us to say AFTER we are done with wudhu.

Remember there are NO duas to be said *during* wudhu. 

There is nothing proven about that from the authentic Sunnah. 

Just START your wudhu with Bismillaah and when you are DONE, then say the following:

أَشْهَدُ أَنْ لَا إِلَهَ إلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ

 Ashhadu an laa ilaaha ill-Allaah wahdahu laa shareeka lah, wa ashhadu anna Muhammadan ‘abduhu was rasooluhu. 

(Meaning: I bear witness that there is no god except Allaah alone, with no partner or associate, and I bear witness that Muhammad is His slave and Messenger.) (Muslim)

اللَّهُمَّ اجْعَلْنِي مِنَ التَّوَّابِينَ وَاجْعَلْنِي مِنَ الْمُتَطَهِّرِينَ 

Allaahumm aj’alni min al-tawwaabeena waj’alni min al-mutatahhireena

(Meaning: O Allaah, make me one of those who repent and make me one of those who purify themselves). (Tirmidhi-Saheeh by Albaani)

سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا أَنْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ

Subhaanaka Allaahumma wa bi hamdika, ashhadu an laa ilaaha ill anta, astaghfiruka wa atoobu ilayka 

(Meaning: Glory and praise be to You, O Allaah,  I bear witness that there is no god but You, I seek Your forgiveness and I repent to You) (al-Nasaa’i, etc.- Saheeh by Albaani)

Note:

Wiping the neck in wudhu is NOT part of the Sunnah

That’s because there is no proof of that from the Prophet (sal Allaahu Alayhi wa Sallam. 

Ibn Taymiyah said: 

"There is no saheeh report from the Prophet sal Allaahu Alayhi wa Sallam) which says that he wiped his neck during wudhu’, rather no such thing has been narrated from him in any saheeh hadeeth. 

Rather the saheeh ahaadeeth which describe the wudhu’ of the Prophet (sal Allaahu Alayhi wa Sallam) do not mention that he wiped his neck. 

Hence the majority of scholars did not regard that as mustahabb. 

Those who say that it is mustahabb rely on a a *da'eef* (weak) hadeeth which says that he wiped his head until he reached the back of his head. 

Such reports cannot be relied on, and it does not contradict what is indicated by the sound ahaadeeth. 

Whoever does not wipe his neck, his wudoo’ is valid according to scholarly consensus." (Majmoo’ al-Fataawa)

 Ibn al-Qayyim said:

"There is no saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him) about wiping the neck at all." (Zaad al-Ma’aad)

And Shaykh Ibn Baaz said: 

"It is not mustahabb or prescribed in sharee’ah to wipe the neck, rather the head and the ears only are to be wiped, as is indicated by the Qur’aan and Sunnah." (Majmoo’ Fataawa Ibn Baaz)

So every single time you perform wudhu, do it sincerely for the sake of Allaah, expecting a reward from Him, asking Him to accept it from you, hoping that He will forgive you and do it according to the Sunnah of the Prophet (sal Allaahu Alayhi wa sallam).

May Allaah make us among those who purify themselves for His sake, physically as well spiritually. 

Ameen.

And Allaah knows best.

294. Inna lillaahi wa inna ilayhi Raaji’oon

By Asma bint Shameem

Yes, sure we say this statement when someone dies. Also some of us may say this sentence when they lose something, suffer a setback or harm. 

But………..do you know what it means?

Sure, everyone know that it obviously means ‘To Allaah we belong and to Him is our return.’

But that’s not what I am talking about.

I mean ….do you REALLY, TRULY understand these words and their implications in a Muslim’s life?

It means …whatever we have is not really ours. 

It belongs to Allaah.

Take a look around you; everything you see, all that you have and all that there is….in you, on you, around you….belongs to Allaah, alone.

It is Allaah Who has given you all the property and goods you possess, and that He is the true Owner of them all. 

So the cars that you own, the houses that you live in, the businesses you possess all truly belong to no one but Allaah.

The kids that He blessed you with, the health that He gave you, the time that He has allowed you, are all Allaah’s property.

Even the bodies we live in and the life that we have belongs to Allaah alone. 

“And to Allaah belongs the inheritance of the heavens and the earth….” (Surah Aal-Imraan:180)

“The kingdom of the heavens and the earth and everything in them belongs to Allaah. He has power over all things.” (Surat al-Ma'ida: 120) 

"Say: 'To Allaah belongs the East and the West…" (Surah al-Baqarah:142) 

Now, since everything belongs to Allaah, then we have to include even our souls in that list. 

The very souls that we think of as our “self”; our “nafs”; our “being” -- whatever you want to call it -- that very thing that distinguishes you from the rest of the world, belongs to Allaah. 

It's not YOURS. 

In fact, YOU are not YOURS. 

You belong to Allaah. 

And this is the essence of the concept of slavery to Allaah in Islaam.

And since He is the true Possessor of everything, and everything is His property, He allots *what* He wills to *whomever* He wills…….and then He takes it away. 

After all, it was Allaah’s to begin with.

So He may give you some thing and then take it back after a while. 

He will bless you with a precious child that you love dearly…and then He may take it away. 

He will grant you money, honor and status….and then He may take it away.

He will give you youth, vitality and health and then surely He will take it away.

In fact everything you have, will only be with you for a very short while.

And then the Owner will claim His Right.

So when Allaah does reclaim what was rightfully His, WHY MOURN OUR LOSSES?

Just like a friend who lends you his book. 

And then after a few days, he wants it back and you give it back to him…no regrets…..no sorrow….no questions asked.

Similarly, if Allaah takes back some of His blessings upon you for some reason….so be it. 

*Say Alhamdulillaah*.

*Don’t grieve*.

*Be patient*.

*Submit* to the will of Allaah, being *pleased* with His decision for you. 

For surely He will only do what is *best* for you.

Just think…..The Owner came and took it back.

Remember….that you’re not the real owner…..you NEVER were the real owner to begin with. 

You only had everything because it was Allaah who gave it to you in the first place. 

If He didn’t give it to you, you wouldn’t have had it in any way…

In fact, you couldn’t have had it at all. 

Remember….man enters into this world empty handed…and leaves it empty handed. 

Remember….that everything we have, all the blessings we enjoy, are gifts from Almighty Allaah...gifts that we enjoy for a limited period until He takes them away whenever He deems fit. 

They are a *trust* from Allaah…a precious loan to you…to see how you respond to these gifts from Allaah and how you use them….

in the obedience of the Almighty, thanking Him and worshipping Him?

OR……..

to the *disobedience* to the One Who gave them to you in the first place.

Take note of the words of the Prophet (Sal Allaahu Alaiyhi wa Sallam) on the occasion of the death of his son, Ibraahim:

*”Our eyes are filled with tears, our hearts with grief, but we say nothing with our lips except that which pleases Allaah.... 

Verily, to Allaah we belong, and to Him we return.' (al-Bukhaari)

And we all know the famous incidence about the companion Abu Talha and his wife when one of the sons died and Abu Talha was not at home. 

She washed and shrouded him and when Abu Talha came home and asked about his son, she said, "The child is quiet and I hope he is in peace…." (al-Bukhaari)

Subhaan Allaah….such patience!

And such Imaan in the statement “Inna lillaahi wa inna ilayhi Raaji’oon”!

She *truly* understood its meaning and the affect it should have on her life as a Muslimah,*submitting* to him and being *pleased* with whatever He has decreed for her.

She knew that whatever she has, is not truly hers. 

Rather, it is Allaah’s….and He took back whatever He owns at its appointed time.

And it is because of this Imaan so strong, this understanding, that the Prophet (Sal Allaahu Alaiyhi wa Sallam) made dua for them and Allaah blessed them immensely.

“'They (i.e. Abu Talha and his wife) had nine sons and all of them became reciters of the Quran (by heart).” 

(al-Bukhaari)

So remember the Noble Words of the Owner of the heavens and the earth, the next time a calamity hits you.

Be patient and TRULY say...

 انا لله وانا اليه راجعون 

“Be sure we will test you with something of fear and hunger, some loss in goods or lives, but give glad tidings to those who are steadfast, who say when afflicted with calamity: ‘To Allaah we belong and to him is our return.’ 

They are those on who (descend) blessings from Allaah and mercy and they are the once that receive guidance.” 

(al-Baqarah:155)

I ask Allaah to make us amongst those who truly understand and implement this monumental Aayah. 

Ameen. 

And Allaah knows best

293. A Standing HERE For The Standing THERE

By Asma bint Shameem 

Ibn al-Qayyim said:

"Every individual must stand before Allaah TWICE: 

1. When he stands before Him in PRAYER and 

2. When he stands before Him on the DAY he MEETS Him. 

Whoever stands before Him as he *SHOULD'* in the *first setting*, then the *second standing* will be made EASY for him. 

But whoever is HEEDLESS with regard to this standing, and does not stand before Him (in prayer) as *'he should'*, that standing (on the Day of Resurrection) will be made *difficult* for him."

(al-Fawaa’id)

Subhaan Allaah!

Let us read the advice again carefully. 

Notice the words *"as he should"*. 

Here ibn al-Qayyim does not say "the one who does not stand in front of Allaah (in prayer) AT ALL". 

Rather, he uses the words *"as he should"*, showing that he's not even talking about the person who does not pray *at all*. 

He's talking about the person who *does* actually pray; 

only he doesn't pray with the proper concentration and awareness that's required for prayer. 

Then that heedlessness will be a cause of trouble for that person when he stands in front of Allaah on the Day of Judgment. 

May Allaah protect us. 

*Action time!*

Come on, my brothers and sisters!

Let us *act* upon what we learn. 

Let us make *“that”* standing *easy* upon ourselves!

- *FOCUS FOCUS FOCUS* on that prayer so that your ULTIMATE STANDING can be easy. 

- Clear your mind of distractions. 

- Slow down, in your recitation and in your movements. 

- Reflect on the meanings. 

- Pray in good time; not at the last moment. 

- Pray as if it's your last prayer.

Make *‘THIS’* standing *GOOD*, so *‘THAT’* standing will be *good too*! 

I ask Allaah to make our Standing in front of Him EASY. Ameen.

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.