Volume 3, Book 34, Number 272:
Narrated ‘Abbas bin Tamim:
that his uncle said: “The Prophet (sallallaahu `alayhi wasallam) was asked: If a person feels something during his prayer; should one interrupt his prayer?” The Prophet (sallallaahu `alayhi wasallam) said: No! You should not give it up unless you hear a sound or smell something.” Narrated Ibn Abi Hafsa: Az-Zuhri said, “There is no need of repeating ablution unless you detect a smell or hear a sound.”
Here, you don’t listen to such thoughts, because they’re whispers of Shaytaan who wants you to not concentrate on your Salah.
Volume 3, Book 34, Number 273:
Narrated ‘Aisha (radiallaahu `anhaa):
Some people said, “O Allah’s Apostle (sallallaahu `alayhi wasallam)! Meat is brought to us by some people and we are not sure whether the name of Allah has been mentioned on it or not (at the time of slaughtering the animals).” Allah’s Apostle (sallallaahu `alayhi wasallam) said (to them), “Mention the name of Allah and eat it.”
This is not a general principle. There’s background to it. Quoting IslamQA:
As for the claim that some make, that it is enough merely to mention the name of Allaah when eating, this was reported regarding some Muslims who were new in Islam. The Sahaabah (may Allaah be pleased with them) asked the Prophet (peace and blessings of Allaah be upon him) about this, saying, “O Messenger of Allaah, some people who are new in Islam brought us some meat, and we do not know whether they mentioned the name of Allaah over it or not.” The Prophet (peace and blessings of Allaah be upon him) said: “Say the name of Allaah over it and eat it.” (Reported by al-Bukhaari). The command should be understood as meaning that one should be on the safe side, provided that one does not know beforehand that the meat is not slaughtered properly. And Allaah knows best.
Hadith no. 1747 (below) is a repeat. Read it here.
Volume 3, Book 33, Number 252:
Narrated Abu Salama bin ‘Abdur-Rahman:
I asked Abu Said Al-Khudri (radiallaahu `anhu), “Did you hear Allah’s Apostle (sallallaahu `alayhi wasallam) talking about the Night of Qadr?” He replied in the affirmative and said, “Once we were in Itikaf with Allah’s Apostle (sallallaahu `alayhi wasallam) in the middle ten days of (Ramadan) and we came out of it in the morning of the twentieth, and Allah’s Apostle (sallallaahu `alayhi wasallam) delivered a sermon on the 20th (of Ramadan) and said, ‘I was informed (of the date) of the Night of Qadr (in my dream) but had forgotten it. So, look for it in the odd nights of the last ten nights of the month of Ramadan. I saw myself prostrating in mud and water on that night (as a sign of the Night of Qadr). So, whoever had been in Itikaf with Allah’s Apostle (sallallaahu `alayhi wasallam) should return for it.’ The people returned to the mosque (for Itikaf). There was no trace of clouds in the sky. But all of a sudden a cloud came and it rained. Then the prayer was established (they stood for the prayer) and Allah’s Apostle (sallallaahu `alayhi wasallam) prostrated in mud and water and I saw mud over the forehead and the nose of the Prophet (sallallaahu `alayhi wasallam).
Narrated ‘Aisha (radiallaahu `anhaa):
One of the wives of Allah’s Apostle (sallallaahu `alayhi wasallam) practiced Itikaf with him while she ad bleeding in between her periods and she would see red (blood) or yellowish traces, and sometimes we put a tray beneath her when she offered the prayer.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:
I’tikaaf is Sunnah for both men and women, because it was proven that the Prophet (peace and blessings of Allaah be upon him) used to observe i’tikaaf during Ramadaan, and finally he settled on i’tikaaf during the last ten days, and some of his wives used to observe i’tikaaf with him, then they observed i’tikaaf after he died. The place for i’tikaaf is the mosque in which prayers in congregation are performed.
The bleeding that’s mentioned in the above narration is istihadha, not menstruation. A woman suffering from istihadha may observe i`tikaaf in the masjid provided she takes measures to keep her clothes and the masjid area clean. Read more on it here.
Narrated Abu Huraira:
At the time of the Fajr prayer the Prophet asked Bilal, “Tell me of the best deed you did after embracing Islam, for I heard your footsteps in front of me in Paradise.” Bilal replied, “I did not do anything worth mentioning except that whenever I performed ablution during the day or night, I prayed after that ablution as much as was written for me.”
That was Bilal (RA) and that was his best deed that took him to Paradise. We should try our best to follow this Sunnah of tahiyyat-ul-wudhu as well.
But think about this: what’s YOUR best deed? What is it that you do that might take you to Paradise? Something beloved to Allah. Something consistent, whether big or small. Something most people don’t do.. Something unique to you.
If you have something, well and good. Keep at it. If not, think of something! Don’t you want to be admitted into Paradise as a VIP? Don’t you want the angels calling out your name in a category that only you fit in? For example, an angel at one of the doors of Paradise calls out “Bukhari Project: Yumna Arif”. :D
Say Ameen to that! ^
Book of as-Sajdah at-Tilawat [Prostration During Recital of Qur’an] starts today..
Volume 2, Book 19, Number 872:
Narrated ‘Abdullah bin Masud :
The Prophet recited Surat an-Najm (103) at Mecca and prostrated while reciting it and those who were with him did the same except an old man who took a handful of small stones or earth and lifted it to his forehead and said, “This is sufficient for me.” Later on, I saw him killed as a non-believer.
According to a Tradition related by Bukhari, Muslim, Abu Da’ud and Nasai, on the authority of Hadrat Abdullah bin Mas’ud, the first Surah in which a versa requiring the performance of a sajdah (prostration) as sent down, is Surah An-Najm. The parts of this Hadith which have been reported by Aswad bin Yazid, Abu Ishaq and Zubair bin Mu’awiyah from Hadrat Ibn Mas’ud, indicate that this is the first Surah of the Qur’an, which the Holy Prophet (peace and blessings of Allah be upon him) had publicly recited before an assembly of the Quraish (and according to Ibn Marduyah, in the Ka’bah) in which both the believers and the disbelievers were present. At the end, when he recited the verse requiring the performance of a sajdah and fell down in prostration, the whole assembly also fall down in prostration with him, and even those chiefs of the polytheists who were in the forefront of the opposition to the Holy Prophet (peace and blessings of Allah be upon him) could not resist falling down in prostration. Ibn Mas’ud (may Allah be pleased with him) says that he saw only one man, Umayyah bin Khalaf, from among the disbelievers, who did not fall down in prostration but took a little dust and rubbing it on his forehead said that that was enough for him. Later, as Ibn Mas’ud relates, he saw this man being killed in the state of disbelief.
Sajdah of Tilawat
There are fifteen places in the Qur’aan where the prostration of recitation is required.
The prostration in these verses is mustahabb for the reader and the listener, and it is not obligatory. If a person wants to prostrate he should say takbeer, then say in his prostration what he says when he prostrates in prayer, then get up without saying takbeer or tashahhud or salaam. If the prostration of recitation comes during a prayer, then he should say takbeer when standing up again.
With regard to doing the prostration of recitation when you are listening to a verse in which a prostration is required on the computer or a recorder, it seems that it is not required to prostrate for that.
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 (peace and blessings of Allaah be upon him) and he did not prostrate, and neither did the Prophet (peace and blessings of Allaah be upon him). This indicates that the prostration of recitation is not obligatory, because the Prophet (peace and blessings of Allaah be upon him) did not rebuke Zayd for not prostrating. The hadeeth also indicates that the listener should not prostrate unless the reader prostrates.
It is not essential to have wudoo’ for sujood al-tilaawah, according to the more correct of the two scholarly opinions.
Some dhikr and du’aa’s are prescribed in sujood al-tilaawah as in the prostration during prayer. Among these du’aa’s are:
Allaahumma laka sajadtu wa bika aamantu wa laka aslamtu, sajada wajhi lilladhi khalaqahu wa sawwarahu wa shaqqa sam’ahu wa basarahu bi hawlihi wa quwwatihi, tabaarak Allaahu ahsan al-khaaliqeen
(O Allaah, unto You I have prostrated and in You I have believed, and unto You I have submitted. My face has prostrated before Him Who created it and fashioned it, and brought forth its faculties of hearing and seeing by His Might and Power. Blessed is Allaah, the Best of creators).
This was narrated by Muslim in his Saheeh, 1290 from the Prophet (peace and blessings of Allaah be upon him); he said that he used to say this dhikr during the prostration of prayer, according to the hadeeth of ‘Ali (may Allaah be pleased with him).
It was narrated that the Prophet (peace and blessings of Allaah be upon him) used to make du’aa’ when he did sujood al-tilaawah, and he would say:
“Allaahumma aktub li biha ‘indaka ajran wa’mhu ‘anni biha wizran waj’alha li ‘indaka dukhran wa taqabbalha minni kama taqabbaltaha min ‘abdika Dawood”
(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).” (Narrated by al-Tirmidhi, 528).
What is obligatory is to say “Subhaana Rabbiy al-A’laa” (Glory be to my Lord Most High), as is obligatory during the prostration of prayer. Any additional du’aa’ or dhikr is mustahabb.
It’s not permissible to stick to tasbeeh and dhikr instead of sajdah of tilawat. Detailed answer here.
[Taken from IslamQA]
Hadith no. 305 is a repeat. Read it here.
Once one of the wives of the Prophet did I’tikaf along with him and she was getting bleeding in between her periods. She used to see the blood (from her private parts) and she would perhaps put a dish under her for the blood. (The sub-narrator ‘Ikrima added, ‘Aisha once saw the liquid of safflower and said, “It looks like what so and so used to have.”)
The blood of istihadha has a different color than the period blood. And the precautions that a woman needs to take while experiencing istihadha are mentioned in this Hadith and the one given in reference above. That she should figure out a way to contain this blood and wash it away before each Salah, followed by fresh wudu. I hope it’s clear enough. If you have any questions, please don’t hesitate to ask. :)