Allah’s Apostle used to pray eleven Rakat at night and that was his night prayer and each of his prostrations lasted for a period enough for one of you to recite fifty verses before Allah’s Apostle raised his head. He also used to pray two Rakat (Sunna) before the (compulsory) Fajr prayer and then lie down on his right side till the Muadh-dhin came to him for the prayer.
The interesting thing is, even if I do one Sajdah in my whole Salah that long, I tell myself to feel good about it. Now reading this is sort of making me think how foolish I was. -_-
I need to take it a (big) step further.
Ah, now I know. Supplication in sajdah will make it longer.
Note: you can make special du`a in sajdah and other positions in Salah.
The majority of Maaliki and Shaafa’i fuqaha’, and some Hanbalis, are of the view that it is permissible to say du’aa’ in prayer asking for various worldly needs, which the worshipper wants to ask for and that he needs, such as if he prays to get married or for provision or success and so on.
They quoted as evidence for that the hadeeth of Ibn Mas’ood (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) taught the Sahaabah the Tashahhud, then he said at the end of it: “Then let him choose whatever supplications he wishes.” Narrated by al-Bukhaari (5876) and Muslim (402).
Ibn Abi Shaybah narrated in al-Musannaf (1/331) that al-Hasan and al-Sha’bi said:
Ask during your prayer for whatever you want. End quote.
It says in al-Mudawwanah (1/192):
Maalik said: There is nothing wrong with a man praying for all his needs in the prescribed prayers, for his needs in this world and in the Hereafter, when standing, sitting and prostrating. He said: Maalik told me that ‘Urwah ibn al-Zubayr said: I heard from him that he said: I ask Allaah for all my needs when praying, even for salt. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in al-Sharh al-Mumti’ (3/283):
…But the correct view is that there is nothing wrong with asking for things that have to do with worldly matters, because du’aa’ in itself is an act of worship, even if it is asking for worldly things, and man has nowhere to turn but to Allaah. The Messenger (peace and blessings of Allaah be upon him) said, “The closest that a slave is to his Lord is when he is prostrating” and he said, “As for prostration, say a great deal of du’aa’ in it, because it is more likely that you will receive a response.” And according to the hadeeth of Ibn Mas’ood, when he spoke of the Tashahhud, he said: “Then let him choose whatever supplications he wishes.” A person is never turning to Allaah as fully as he is in prayer, so how can we say Do not ask Allaah, when you are praying, for anything that you need of worldly things! This is very unlikely.
So the correct view is undoubtedly that he may ask after the Tashahhud for whatever he wishes of good in this world and in the Hereafter. End quote.
Prolong your sujud. Get closer to Allah. <3
I walk with nose in air
Instilling those around me with fear
Whatever I do, I am the best
The world for me is a jest
I look around me in disdain
Scoffing at those in pain
I am my own master, my own slave
I dictate the rules for how I behave.
My heart is diseased
All within me, deceased
Where I’m going, I see not
Where I came from, I forgot
I begin to see the prison I’m in
As the walls around me cave in
My forehead touches the ground
My purpose of life, found.
Ahadith 779-780 are repeats. Read ’em here.
The Prophet used to say frequently in his bowing and prostrations “Subhanaka-Allahumma Rabbana Wabihamdika, Allahumma Ighfir-li” (I honor Allah from all what (unsuitable things) is ascribed to Him, O Allah! Our Lord! All praises are for You. O Allah! Forgive me). In this way he was acting on what was explained to him in the Holy Qur’an.
The du`a in Arabic:
سبحانك اللهم ربنا وبحمدك اللهم اغفرلي
The reference from Qur’an (mentioned in Hadith: “In this way he was acting on what was explained to him in the Holy Qur’an”)
فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ
“So glorify the Praises of your Lord, and ask His Forgiveness.” [Surah an-Nasr: 3]
Tafseer by Sayyid Abul Ala Maududi – Tafhim al-Qur’an – The Meaning of the Qur’an:
Hamd implies praising and hallowing Allah Almighty as well as thanking and paying obeisance to Him; tasbih means to regard Allah as pure and free from every blemish and weakness. The Holy Prophet was enjoined to do hamd and tasbih of Allah when he witnessed this manifestation of His power. Here, hamd means that in respect of his great success he should never entertain even a tinge of the idea that it was the result of any excellence of his own, but he should attribute it to Allah’s favor and mercy, thank Him alone for it, and acknowledge with the heart and tongue that praise and gratitude for the victory and success belonged to Him alone. And tasbih means that he should regard Allah as pure and free from the limitation that exaltation of his Word stood in need of his effort and endeavor, or was dependent on it. On the contrary, his heart should be filled with the faith that the success of his effort and struggle was dependent upon Allah’s support and succor. He could take this service from any of His servants He pleased. and it was His favor that He had taken it from him, and made His religion meet success through him. Besides, there is an aspect of wonder also in pronouncing the tasbih, i.e. Subhan Allah. When a wonderful incident takes place, one exclaims subhan-Allah, thereby implying that only by Allah’s power such a wonderful thing had happened; otherwise no power of the world could have caused it to happen.
“Pray for His forgiveness”: “Pray to your Lord to overlook; and pardon whatever error or weakness you might have shown inadvertently in the performance of the service that He had entrusted to you,” This is the etiquette that Islam has taught to man. A man might have performed the highest possible service to Allah’s Religion, might have offered countless sacrifices in its cause, and might have exerted himself extremely hard in carrying out the rites of His worship, yet he should never entertain the thought that he has fulfilled the right his Lord had on him wholly. Rather he should always think that he has not been able to fulfill what was required of him, and he should implore Allah, saying: “Lord, overlook and forgive whatever weakness I might have shown in rendering Your right, and accept the little service that I have been able to perform.” When such an etiquette was taught to the Holy Messenger (upon whom be peace), none in the world conceivably has toiled and struggled so hard in the cause of Allah as he did, how can another person regard his work as superb and be involved in the misunderstanding that he has fulfilled the right Allah had imposed on him? Allah’s right, in fact, is so supreme that no creature can ever fulfill and render it truly and fully.
Allah in this command has taught Muslims an eternal lesson: “Do not regard any of your worship, devotion or religious service as something superb; even if you have expended your entire life in the cause of Allah, you should always think that you could not do all that was required of you by your Lord. Likewise, when you attain some victory, you should not regard it as a result of some excellence in yourselves but as a result of only Allah’s bounty and favor. Then bowing humbly before your Lord, you should praise and glorify Him, and should repent and beg for His forgiveness instead of boasting and bragging of your success and victory.”
This Hadith (one aspect of it) has been covered before. Read here.
Hadith no. 759 is a repeat. Read it here.
The Prophet used to say in his bowing and prostrations, “Subhanaka-Allahumma Rabbana wa-bihamdika Allahumma-ighfirli.’ (I honor Allah from all what (unsuitable things) is ascribed to Him. O Allah Our Lord! And all the praises are for You. O Allah! Forgive me).”
سبحانك اللهم ربنا وبحمدك اللهم اغفرلي
Doesn’t Salah get monotonous reciting the same old du`as that we’ve memorized since childhood? Revamp your Salah by reciting new du`as. You’ll feel the difference inshaAllah. :)