Knowing if Allah is pleased with him?

How Can a Person know if Allāh is pleased With Him?

Greatfull if you could enlighten me how do a person know his Lord, Allah Almighty is pleased with him?

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks is due to Allāh, the Lord of al-'ālameen. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wasallam is His Messenger.

1 - Among the signs that the Lord is pleased with His slave is that He guides him doing good deeds and avoiding haram things. 

This is confirmed by the words of Allāh: “While as for those who accept guidance, He increases their guidance and bestows on them their piety” [Muhammad, 47:17] ; “As for those who strive hard in Us (Our Cause), We will surely guide them to Our paths (i.e. Allāh’s religion of Islamic Monotheism)” [Al -‘Ankabut, 29:69] 

But if a person is hindered from doing good deeds and avoiding haram things – which we seek refuge with Allāh Subhānahu wa ta‘ala – then that is a sign that Allāh is not pleased with him.

"But whosoever turns away from My Reminder (i.e. neither believes in this Qur'an nor acts on its orders, etc.) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection."; He will say, "My Lord, why have you raised me blind while I was [once] seeing?" ; (Allāh) will say: "Like this, Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) came unto you, but you disregarded them (i.e. you left them, did not think deeply in them, and you turned away from them), and so this Day, you will be neglected (in the Hell-fire, away from Allāh's Mercy)." [Surah Ta-Ha, 20:124-126]

2 - Allāh has also explained in His Book that the sign of His being pleased with His slave and of His guidance is that He opens his heart to true guidance and true faith. And the sign of misguidance and being far from the Straight Path is distress and constriction in the heart. 

Allāh Subhānahu wa ta‘ala says: 

“And whomsoever Allāh wills to guide, He opens his breast to Islam; and whomsoever He wills to send astray, He makes his breast closed and constricted, as if he is climbing up to the sky. Thus Allāh puts the wrath on those who believe not” [Al-An’am, 6:125] 

Ibn 'Abbas (radiyallāhu‘anhu) said, commenting on this verse: “And whomsoever Allāh wills to guide…” means Allāh opens his heart to Tawhid and belief therein.  [Tafsir Ibn Kathir, 2/175]

3 - Another sign of Allāh’s love for His slave and His being pleased with him is that He makes him beloved to His slaves. 

Abu Hurayrah (radiyallāhu‘anhu) narrated that the Prophet (Sallallāhu ‘alayhi wasallam) said: 

“When Allāh loves a person, He calls out to Jibreel: ‘Allāh loves So and so,’ so Jibreel loves him. Then Jibreel calls out to the people of heaven, ‘Allāh loves So and so, so love him.’ So the people of heaven love him and he finds acceptance on earth.”  [Narrated by Al-Bukhari (3209) and Muslim (2637)]

Al-Nawawi (rahimahullāh) said: “and he finds acceptance on earth” means that people love him and are pleased to see him, so their hearts incline towards him. It says in another report: “and he finds love on earth.” 

And Allāh Almighty knows best.

[Via Islam Q&A (34829)]

The murders in Banting and Crime busters

The murders in Banting and general necessity of  Crime busters

MALAYSIANS  mainly the Malays like me must be aghast to read about the gruesome murders of their fellow Malays, the cosmetics millionaire Datuk Sosilawati Lawiya and three others. This murder case surely rivals the infamous case of Mona Fandi than a decade ago.

Among the suspected perpetrators arrested are two Indian lawyers. The way of the killing was very brutal.

Our society has changed so much. So much so crimes like killing, rapes, robberies, throwing the young born, stealing, house breaking, breaching the laws are becoming common and reported regularly in the media. Early morning Friday my sons car was stolen in front of my house. Before puasa also a Honda Accord of my jiran was stolen. Two years ago MPV of my front jiran was stolen.

I am wondering what is happening to law and order.  There is no peace anymore. The authorities particularly Ministry of Home affairs, the Police, the local authorities are not doing enough to fight the crime. They must revamp the existing monitoring system.

It is a real threat to internal security. Ways must be found to step up the crime busters. People are becoming frustrated with the situation. They can only hope and pray that similar incidents do not happen to them and their families.

Even the hangman's noose which awaits convicted murderers does not seem to deter or stop this misguided people from heinous crimes.

One can only offer condolences to the families of the murdered victims.

The question is what is happening to the state of law and order.  So much so as if there is no peace place anymore. The authorities particularly Ministry of Home affairs, the Police, the local authorities are not doing enough to fight the crime. They must revamp the monitoring system.

The Prime Minister must not only took care the interest of his family and friends; it is his job to look into the law and order of the country, providing safety to the general public and its citizens.

To whom the citizens should  rely their hope?

We can only hope that the policing system which will not leave any stone unturned in bringing the criminal perpetrators to justice as well as a providing public  safety. This they must do for the sake of the real victims.

Hari Raya Hari Membesarkan Allah

Ziarah Kubur Dan Bersedih Pada Hari Raya?

Dr. Mohd Asri Zainal Abidin

Soalan: Dr Asri, selamat hari raya, walaupun banyak hari lagi. Soalan, biasanya setiap pagi hariraya saya dan keluarga akan ke kubur arwah ibu kami. Hubungan kami dahulu amat rapat. Apabila di kubur, saya akan cuba ingat memori lama dengan ibu dan saya akan menangis sepuasnya. Saya ceritakan perkara ini kepada kawan sepejabat saya. Dia kata tak baik bersedih pada hari raya. Dia pun ada mention nasihat Dr Asri supaya jangan sedih pada hari raya. Saya sudah lama terbiasa sedih pada hari raya. Rasanya kosong pula kalau tidak menangis pada hari raya. Boleh Dr Asri jelaskan sedikit panduan hari raya?

Ina, Johor

Jawapan Dr MAZA : Saudari Ina yang dihormati. Saya percaya saudari seorang yang sentiasa ingin mencari redha Allah dan RasulNYA, sebab itu saudari ingin memastikan hariraya saudari mengikut panduan yang betul. Saudari, hariraya adalah hari yang dikhususkan kepada kita untuk bergembira, bukan untuk bersedih. Banyak perkara jika hendak disebutkan mengenai hari raya, namun dalam ruang yang terbatas ini saya jawab persoalan saudari seperti berikut:

1. Hari raya adalah hari membesarkan Allah dan bersyukur atas kurniaanNya. Kita bertakbir tanda kemenangan, bukan tanda kesedihan. Irama takbir ala melayu agak sedih. Jika kita dengar takbir yang dilaung di dunia Islam yang lain, khususnya di dunia Arab, kita akan tahu irama takbir mereka lebih bersemangat dan lebih mendekati perasaan kemenangan.

Firman Allah:

“..dan juga supaya kamu cukupkan bilangan puasa (sebulan Ramadan), dan supaya kamu membesarkan Allah kerana mendapat petunjukNya, dan supaya kamu bersyukur”. (Surah al-Baqarah: 185).

Ayat ini menjelaskan tentang kedatangan hari raya sebagai tanda syukur atas nikmat kurniaan Allah. Maka kita disuruh bertakbir membesarkan Allah pada hari raya. Ini semua menzahirkan kejayaan dan kegembiraan.

2. Hari raya bukan hari menzahirkan suasana sedih, sebaliknya hari raya menzahirkan suasana kekuatan, kegembiraan dan perpaduan umat Islam.

Kata Ummu Atiyyah r.aha:

“Rasulullah s.a.w memerintahkan kami (kaum wanita) keluar pada hari raya fitri dan adha; termasuk para gadis, wanita haid, anak dara sunti. Adapun mereka yang haid tidak menunaikan solat tetapi menyertai kebaikan dan seruan kaum muslimin” (Riwayat al-Bukhari).

Suasana sebegini menimbulkan perpaduan, kekuatan dan kegembiraan. Wanita haid pun ke suruh untuk keluar ke tempat solat, sekalipun bukan untuk solat tetapi untuk menyertai suasana kemeriahan kaum muslimin.

3. Justeru itu, Nabi s.a.w bersolat di tempat lapang atau musolla (tempat solat). Baginda tidak bersolat di masjid baginda, sekalipun masjid Nabi sangat mulia. Ini bagi menzahirkan suasana gembira dan menggambarkan kepada masyarakat kekuatan umat Islam.

Kata Abu Sa’id al-Khudri:

“Rasulullah s.a.w itu pada Hariraya Fitri dan Adha keluar ke musolla. Perkara pertama yang dilakukannya adalah solat” (Riwayat al-Bukhari dan Muslim). Kata al-Hafizd Ibn Hajar al-‘Asqalani dalam Fath al-Bari:

“Musollah itu tempatnya diketahui di Madinah, di mana antaranya dan masjid sejauh seribu hasta”. Maka afdal solat di tempat lapang untuk lebih menzahir suasana tersebut. Melainkan tempat lapang sukar didapati, atau hujan atau memberikan kesusahan yang lain kepada orangramai. Al-Imam al-Nawawi (wafat 676H) ketika mensyarahkan hadis Nabi s.a.w bersolat di tempat lapang itu menyebut:

“Hadis ini menjadi dalil untuk mereka yang berpendapat disunatkan keluar bersolat hari raya di musolla. Ia lebih afdal dari ditunaikan di masjid. Inilah amalan orangramai di pelbagai negara. Adapun orang Mekah, mereka sejak dahulu bersolat di masjid (al-Masjid al-Haram)”. (Al-Nawawi, Syarh Sahih Muslim, 6/483. Beirut: Dar al-Khair).

4. Betapa suasana kegembiraan digalakkan pada hari raya, maka Nabi s.a.w mengizinkan atau menggalakkan hiburan seperti nyanyian, pertunjukan dan sukaria yang lain selagi tidak melanggar syariat.

Dalam hadis daripada isteri Rasulullah s.a.w Ummul Mukminin ‘Aishah r.aha:

Bahawa pada hari raya Fitri atau Adha, Abu Bakr masuk ke rumahnya (rumah ‘Aishah) dan Nabi s.a.w berada di sisinya. Ketika itu ada dua orang gadis sedang menyanyi mengenai kebanggaan Ansar pada Hari Bu‘ath (peperangan antara Aus dan Khazraj). Abu Bakr berkata: “Suara syaitan” (sebanyak dua kali). Nabi s.a.w bersabda: “Biarkan mereka wahai Abu Bakr! Setiap kaum ada hari raya dan sesungguh hari ini adalah hari raya kita”(Riwayat al-Bukhari dan Muslim). Dalam riwayat Muslim yang lain menyatakan mereka memukul gendang sebagai alatan muzik iringan nyanyian mereka. Banyak hadis lain menunjukkan keizinan atau galakan hiburan pada hari-hari kegembiraan seperti hari raya, hari perkahwinan dan seumpamanya. Maka, dendangan lagu hari raya yang menimbulkan suasana kegembiraan adalah digalakkan. Adapun lagu-lagu yang menimbulkan kesedihan ia bertentangan dengan konsep hari raya dalam Islam.

5. Menunjukkan apa-apa pertunjukan, permainan atau gurau senda yang tidak melanggar syariat adalah digalakkan pada hari raya. Bukan satu kecacatan untuk orang yang kuat agama menyertainya, kerana Nabi s.a.w sendiri menonton pertunjukan pada hari raya.

Kata Ummul Mukminin ‘Aishah r.ha:

“Pada hari raya orang Sudan membuat pertunjukan permainan perisai dan lembing. Aku tidak pasti sama ada aku yang meminta, atau baginda yang berkata: “Apakah engkau ingin menontonnya?” Jawabku: “Ya”. Lalu baginda menjadikan aku berada belakangnya, pipiku menyentuh pipinya sambil baginda berkata: “Teruskan wahai Bani Arfidah (orang-orang Sudan)”. Sehinggalah aku jemu. Kemudian baginda berkata kepadaku: “Sudah cukupkah (jemukah)?”. Jawabku: “Ya”. Kata baginda: “Kalau begitu, pergilah”. (Riwayat al-Bukhari).

Hadis ini menunjukkan apa-apa pertunjukan, permainan atau gurau senda yang tidak melanggar syariat adalah digalakkan pada hari raya. Bukan satu kecacatan untuk orang yang kuat agama menyertainya, kerana Nabi s.a.w sendiri menonton pertunjukan pada hari raya.

6. Maka, jika berdasarkan kepada hadis-hadis di atas, hiburan kanak-kanak atau dewasa pada hari raya seperti permainan bunga api atau selainnya adalah tidak menyalahi syariat, bahkan digalakkan jika dapat menimbulkan kegembiraan. Begitu juga jamuan pada hari raya, duit raya, hadiah raya dan apa sahaja yang boleh menimbulkan suasana gembira. Namun kesemuanya hendaklah dipastikan dengan kadarnya yang tidak melampaui hukum-hakam syarak.

7. Menziarahi kubur itu pada asalnya disunatkan pada bila-bila masa bagi mengingatkan kita pada hari akhirat.

Sabda Nabi s.a.w:

“Aku dahulu melarang kamu menziarahi kubur, namun ziarahi sekarang kerana ia boleh mengingatkan kamu pada hari akhirat” (Riwayat Muslim).

Pada peringkat awal Nabi s.a.w melarang kerana bimbang kesan jahiliah dahulu masih mempengaruhi masyarakat. Apabila kefahaman Islam sudah kukuh, baginda mengizinkan kerana ia membantu mengingatkan hari akhirat. Ertinya, jika sesiapa yang apabila ke kubur akan terpengaruh dengan amalan khurafat, maka mereka ia sepatutnya mengelakkan diri dari menziarahi kubur. Jika ia menyebabkan mengingatkan hari akhirat, maka ia digalakkan.

8. Walaupun menziarahi kubur itu pada asalnya sunat, namun baginda Nabi s.a.w tidak pernah mengkhususkan supaya diziarahi khubur pada hari raya. Perbuatan mengkhususkan hari raya sebagai hari ziarah kubur tidak bersumberkan dari ajaran Nabi s.a.w. Apatahlagi dengan pelbagai upacara yang menyanggahi sunnah Nabi s.a.w yang diadakan oleh sesetengah masyarakat di kubur pada hari raya. Bahkan, jika kita melihat kepada konsep hari raya yang diterangkan, maka perbuatan bersedihan di kubur adalah menyanggahi tujuan hari raya.

9. Pada hariraya disunatkan mandi, berwangian, berpakaian cantik dan berjumpa orang ramai.

Dalam hadis Jabir r.a berkata:

“Rasulullah pada hari raya mengambil jalan yang berbeza” (Riwayat al-Bukhari).

Maksudnya, jalan pergi ke tempat dan pulang yang berbeza. Kemungkinan antara hikmahnya untuk berjumpa orang ramai. Maka, berjumpa orang ramai pada hari raya adalah digalakkan dan itu patut menjadi tumpuan, bukan pergi menemui yang telah meninggal dan bersedih di kubur.

10. Pertemuan pada hariraya bukan untuk mencurahkan airmata, tetapi untuk mengucapkan ucapan kejayaan.

Para sahabah apabila bertemu pada hari raya mengucapkan TaqabbalaLlah minna wa minka (semoga Allah menerima amalan kami dan kamu)” (lihat: al-Albani, Tamam al-Minnah 354-356). Ucapan-ucapan lain tidak salah selagi mengandungi maksud yang baik dan bukan membawa kepada kesedihan dan kedukaan.

11. Maka, jadikanlah hariraya sebagai hari kegembiraan dan kesyukuran, bukan hari kesedihan.

[Disiarkan oleh Minda Tajdid Dr MAZA pada Sep 03, 2010 dalam kategori Fatwa]

Reasons for Doing Sujud Al-Sahwi

Reasons for Doing Sujūd Al-Sahwi in Solāh

By Ibn Saleh

When is it prescribed for one to do the Prostration of Forgetfulness (Sujūd Al-Sahwi)?

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam is His Messenger.

It was reported  that the Prophet (Sallallāhu ‘alayhi wa sallam) sometimes forgot something in the solāh. It is also true that he said: “I am a human being and forget like you forget. If I forget, remind me.” Imam Muslim (rahimahullah) recorded in his Sahih from ‘Abdullah Ibn Mas'ud (radiyallahu’anhu) that the Prophet (Sallallāhu ‘alayhi wa sallam) said: “If one adds or decreases something from his solāh, he should make two sujjud.”

Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) has prescribed for the ummah to make up for shortcomings that may occur in their solāh the Sujūd Al-Sahwi, but it is only prescribed to make up for certain aspects; it does not make up for everything nor is it prescribed for everything.

The Sujūd Al-Sahwi prescribed in the solāh generally due to three reasons: Firstly, due to doing extra part of solāh: for example, doing an extra ruku’, Sujūd, standing or sitting; Seconly due to omitting part of solāt: such as omitting an essential part of the solāh, or omitting one of the obligatory parts of the solāt; and thirdly due to uncertainty of the rak’ah: such as when a person is not sure the number of rak’at he has observed, whether it was three or four.

The Sujūd Al-Sahwi  has been established from the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) be done  either before or after the Taslim.

1 - When To Perform Sujūd Al-Sahwi 

Firstly  it  is done before the Taslim when the ommision or addition is recalled in the solāh.

All of this has been confirmed from the Prophet (Sallallāhu ‘alayhi wa sallam). In the sahih, it is recorded from Abu Sa'id al-Khudri (radiyallāhu’anhu) that the Prophet (Sallallāhu ‘alayhi wa sallam) said: “If one of you has some doubts during his solāh and he does not recall (the number of rak’at) he has solāh, three or four, then he can put an end to his doubt by performing solāh according to what he was certain of [the lesser amount] and then making two sujjud before the Taslim.”

Secondly, as in the story of Dzul-Yadain, in the two Sahihs, we are told the Prophet (Sallallāhu ‘alayhi wa sallam) made the Sujjud after the Taslim when the ommision is recalled immediadetly after the solāh.

Ash-Shawkani (rahimahullāh) says: "The best that is stated on this subject is that one must follow what the Prophet (Sallallāhu ‘alayhi wa sallam) said or did, respecting the sujjud before or after the Taslim. If one does something that necessitates sujjud before the Taslim, one should make them before the Taslim, and if one does something requiring sujjud after the Taslim, then one should make them after the Taslim. As for those acts of forgetfulness that are not related to any specific time either before or after the Taslim, one may choose to make the sujjud before or after the Taslim in cases of addition or reduction in the solāh. This is based on what Muslim recorded in his Sahih from ‘Abdullāh Ibn Mas'ud (radiyallāhu’anhu) that the Prophet (Sallallāhu ‘alayhi wa sallam) said: 'If one adds or decreases something from his solāh, he should make two sujjud."' 

2 - The Circumstances For Observing The Sujud Al-Sahwi 

The Prophet (Sallallāhu ‘alayhi wa sallam) said:“Whoever does an action that is not part of this matter of ours (i.e. Islam), will have it rejected.”[Narrated by Muslim, 1718] But if he did that extra thing by mistake, then his solāt is not invalidated, but he should perform  Sujud Al-Sahwi (Prostration of Forgetfulness) after saying the Salām.

The circumstances during the Solāh which one has to observe Sujud al-Sahwi. 

2.1. The Case Of Omitting The Essential Part Of Solāh.

2.1.1. The Case Of  Making The Taslim Before He Actually Completes The Solāh

Abu Hurayrah (radiyallāhu’anhu) reported: 

“When the Prophet (Sallallāhu ‘alayhi wa sallam) said the Salām, after two rak’at in one of the two afternoon solāh, either Dzuhur or ‘Asar, and then they told him about it, he (Sallallāhu ‘alayhi wa sallam) did the rest of the solāh, then he said the Salām, and then he observed the Sajdah twice (Sujūd Sahwi).”

[Narrated by Al-Bukhari, 482; Muslim, 573]

Ibn Sirin reported Abu Hurayrah (radiyallāhu’anhum) as saying: 

The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) led us in one of the two evening Solāh, Dzuhur or ‘Asar, and gave the Taslim after two rak’at and moving towards a piece of wood which was placed to the direction of the Qiblah in the masjid, leaned on it,  looking as if he were angry. Abu Bakar As-Siddiq and ‘Umar bin Al-Khattab (radiyallāhu’anhum)  were among the people and they were too afraid to speak to Rasūlullāh (Sallallāhu ‘alayhi wa sallam) and the people came out in haste (saying): The Solāh has been shortened. But among them was a man called DzuI-Yadain(radiyallāhu’anhu) who asked: “O Messenger of Allāh, has the Solāh been shortened or have you forgotten?” The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) looked to the right and left and said: What was Dzul-Yadain saying?  They (sahābah) said: “He was right . You offered but two rak’at.” Rasūlullāh (Sallallāhu ‘alayhi wa sallam) then offered two (more) rak’at and said the Taslim. Next, he said Takbir and made sajdah and lifted (his head) and then said Takbir and make sajdah, then said Takbir and finally  lifted (his head). [‘Imran bin Husain (radiyallāhu’anhu) reported: Rasūlullāh (Sallallāhu ‘alayhi wa sallam) [then] made Taslim].  

[This is related by Muslim, (1182)] 

In the case if a person omits one of The Essential Parts Of The Solāt, one of the following two scenarios must apply:

1. Either he remembers it before he reaches the same point in the following rak’ah, so he has to go back and do that essential part of the solāt and whatever came after it, or;

2. He does not remember it until he reaches the same point in the following rak’ah, in which case the following rak’ah takes the place of the one in which he omitted that essential part, and he should make up the invalid rak’ah.

In either of these cases, he should do the Sujūd Al-Sahwi after saying the Salām.

Two situations that could be cited:

1. One stood up after doing the first sajdah of the first rak’ah and did not sit or do the second sajdah. When he started to recite Qur’ān he remembers that he had not done the second sajdah or sat between the two sujud. In that case he should go back and sit between the two sujud, and then make his sujud, then stand up and do whatever is left of his solah, and do the Sujūd Al-Sahwi after saying the Salām.

2. One did not remember until after he reached the same point in the following rak’ah. A man who stood up following the first sajdah in the first rak’ah and did not do the second sajdah or sit between the two sujud, but he did not remember it until he sit between the two sujud in the second rak’ah. In this case he should make the second rak’ah the first rak’ah, and add another rak’ah to his solāh, then say the Salām, then do the Sujūd Al-Sahwi.

Omitting an obligatory part of the solāh such as he failed to do an obligatory part and moves on to the next part of the solāh. For example, he forgets to ruku’ and say the tasbih: “Subhān Rabbiyal-‘Adzeem (Glory be to my Lord Most Supreme)” and he does not remember until he has got up from Sujud. In this case he has omitted an obligatory part of the solāt by mistake, so he should carry on with his solāt then do the Sujud Al-Sahwi  before saying the Salām, because when Rasūlullāh (Sallallāhu ‘alayhi wasallam) made the Salām, he (Sallallāhu ‘alayhi wa sallam) omitted the First Tashahhud, Rasūlullāh (Sallallāhu ‘alayhi wasallam) carried on with his solāh and did not go back and repeat anything, then Rasūlullāh (Sallallāhu ‘alayhi wa sallam) did the Sujūd al-Sahwi before saying the Salām.

‘Ata' narrated: “ ‘Abdullāh Ibn Az-Zubair (radiyallāhu’anhum) performed solah Maghrib and made the Taslim after two rak’at and then he stood up and wanted to kiss the the black stone, Hajarul Aswad, when the people tried to correct him, ‘Abdullāh Ibn Az-Zubair (radiyallāhu’anhu) said: “What is the matter with you?” Then ‘Abdullāh Ibn Az-Zubair (radiyallāhu’anhu) prayed what he had left out and performed two Sujud. When this was mentioned to Ibn ‘Abbas (radiyallāhu’anhu), he said that it was not far from the Sunnah of the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam).”This is related by Ahmad, al-Bazzar, and at-Tabarāni. 

2.1.2 - In The Case Of Forgetting The First Tashahhud Or One Of The Other Sunnah Acts Of The Solāh.

Ibn Buhainah (radiyallāhu’anhu) narrated: “The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) stood after two rak’at. The people tried to correct him but he continued. When Rasūlullāh (Sallallāhu ‘alayhi wa sallam) finished his Solāh, he made two Sujud and made the Taslim.” This is related by the group:Al-Bukhāri, Muslim, Abu Dawud, At-Tarmidzi, An-Nasā’ie, Ibn Mājah.

This hadith shows that one who forgets the first sitting but is reminded of it and he recalls it before he completely stands should return and sit, but if he is already completely standing, he should not sit down.

This is supported by what Ahmad, Abu Dawud, and Ibn Mājah recorded from Al-Mughirah Ibn Shu'bah, (radiyallāhu’anhu)  that the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said: “If one of you stands after two rak’at and he has not completely stood, then he should sit. If he is already completely standing, he should not sit and he should observe the Sujud al-Sahwi.” 

2.2 - In The Case Of An Addition To The Solāh.

Al-Bukhari and Muslim (rahimahumullah)recorded that ‘Abdullāh Ibn Mas’ud (radiyallāhu’anhu) reported, who said, “The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) performed Solāh five rak’at and the people asked him: “Has there been an addition to the Solāt?” Rasūlullāh (Sallallāhu ‘alayhi wa sallam)asked: “Why do you say that?” They replied: “You prayed five rak’at” Then Rasūlullāh (Sallallāhu ‘alayhi wa sallam) made two Sujud after he had made the Taslim.” This is related by the group. This hadith proves that the Solāh of one who prays five rak’at out of forgetfulness, without sitting during the fourth rak’ah, is acceptable. 

2.3 - In The Case Of Doubt (uncertainty) Over Whether Or Not One Performed Some Act Of The Solāh.

In a hadith of ‘Abdul Rahman Ibn ‘Awf  (radiyallāhu’anhu) who reported that he heard the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) say: “If one of you has some doubt during his Solāh and he does not know if he performed one rak’ah or two, he should take it to have been just one. If he does not know if he prayed two rak’at or three, he should take it to have been just two. If he does not know if he performed three rak’at or four, he should take it to have been just three. [In all such cases] at the end of his Solāh, while sitting, he should make two Sujud before the Taslim.” This is related by Ahmad, Ibn Mājah, and at-Tirmidzi. The latter grades it sahih. 

In one narration, it is stated: “Whoever performs Solāh and has some doubt that he was short of the complete Solāh, he should continue praying until he suspects that he has added something to the Solāh [with respect to the number of rak’at that he has performed Solāh].” 

Abu Sa’id al-Khudri (radiyallāhu’anhu) narrated: The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said: “If one of you has some doubts during his Solāh and does not know if he performed three or four [rak’at], then he should remove his doubt by praying according to the amount that he is certain he had performed and then make two Sujud before the Taslim. If he had performed five rak’at, the two Sujud would make it even. If he had performed Solāh a complete four rak’at [when he had finished], they would be in defiance of the Syaitān.”  Related by Ahmad and Muslim.

The ahadith prove what the majority of the scholars have said, namely, if one has some doubt concerning the number of rak’at one has performed solāh, one should act according to the amount that one is certain to have performed (the lesser amount) and then make two Sujud before the Taslim.

The Fatawa of Scholars says:

In the case of being uncertain, such as if a person is not sure if he has done something extra or omitted something, e.g., he is not sure whether he has already done three or four rak‘ahs, one of the following two scenarios must apply:

1. Either he thinks that one or the other is more likely to be case, whether it is doing more or omitting something, in which case he should proceed on the basis of what he thinks is more likely to be the case, complete his solāh accordingly, then do the Sujūd Al-Sahwi after saying the Salām,or;

2.  Neither appears more likely to be the case, so he should proceed on the basis of what is certain, namely the lesser amount, and complete his solāh accordingly, then do the Sujūd al-Sahwi before saying the Salām.

Two situations that could be cited:

1. In that case a man performs solāh Dzuhur then he is not sure whether he is doing the third or fourth rak’at, but he thinks it more likely that it is the third. So he should do another rak‘ah, and then say the Salām, then make the Sujūd al-Sahwi.

2. In that case is when a man is performs solāh Dzuhur and is not sure whether he is in the third rak’ah or the fourth. In that case he should proceed on the basis of which is the lesser rak‘at. So he should regard it as the third rak’at, then do another rak’ah and do the Sujūd Al-Sahwi before saying the Salām.

Thus it is clear Sujūd Al-Sahwi should be done in two ways. Firstly, it is done before the Salām, when one have omitted one of the obligatory parts of the solāt or if you are not sure how many rak’at you have done. Secondly, it should be done after the Salām if one have added something extra to the solāh or one are not certain of the numbers of the rak’at.

[Majmu’ Fatawa Al-Shaykh, 14/14-16, Saudi Arabia]

3 - What The Tasbih In Sujūd Al-Sahwi?

There is no specific mention of how the Tasbih should be said in Sujūd al-Sahwi. The Tasbih in the Sujūd Al-Sahwi is the same as in the Sujūd of the Solāh, which is to say one the Tasbih:

3.1.  ‘Uqbah ibn ‘Amr radiyallāhu’anhu) related that when the Verse: “Sabbihi isma rabbika al-A’la (Exalt the name of your Lord, the Most High)” (Surah Al-’Ala, 87:1) was revealed the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said, “Place this in your Sujud”[Ahmad, Abu Dawud, Ibn Mājah and al-Hakim. Its chain is good].

3.2. In a narration of Huzhaifah bin Al Yaman (radiyallāhu’anhu) who reported that when the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam), Sujud, he would say the Tasbih: “Subhana Rabbiyal-A’la (Glory to my Lord, the Most High)”. This is related by Ahmad, Muslim, Abu Dawud, An-Nasā’ie, Ibn Mājah and at-Tirmidzi, who called it Hassan (good) sahih.

3.3. In another narration of ‘Uqbah Ibn ‘Amr (radiyallāhu’anhu) he reported: Rasūllullāh (Sallallāhu ‘alayhi wa sallam) would also say Tasbih: “Subhāna Rabbiy al ‘alā wa bihamdih (How Perfect is my Lord, the Most High, and the Praised) ”, three times. [Sahih: Abu Dawud, Daraqutni, Ahmad, Tabarāni and Bayhaqi] 

3.4. 'Aishah (radiyallāhu’anha) reported the Messenger of Allāh (Sallallāhu 'alayhi wasallam) used to say when Ruku’ and Sujud: “Subbūhun Quddūs Rabb ul-Malā ikatu wal-Ruuh (The Perfect, and Blessed [Abu Ishaq said: Subbuh means "the one who is free of any defect", while Quddus means "the Blessed" or "the Pure". Ibn Saidah said: Glorified and Blessed are attributes of Allāh, Mighty and Sublime, because He is glorified and sanctified by others. (Lisān Al-‘Arab)]; Lord of the Angels and of the Ruh)”.[Narrated by Muslim (487) and Abu ‘Awānah]

3.5. ‘Aishah (radiyallāhu’anha) also reported, who said: The Prophet (Sallallāhu ‘alayhi wa sallam) used also to recite frequently in his Ruku’ and Sujud: Subhānakallāhumma Rabbanā, Wabihamdika, Allāhummaghfirli (Glory is to You, O Allāh! Our Lord, And all the Praise be to You. O Allāh! Forgive me.” Implementing (the order of) the Qurān: "Fasabbih bihamdi Rabbika wastaghfirhu innahu kana tawwaba (Then glorify with the Praises of your Lord, and seek His Forgiveness, for He is Oft-Returning.)" (Nasr, 110:3). [Al-Bukhari and Muslim]

3.6. ‘Ali bin Abu Talib (radiyallāhu’anhu) reported who said: The Prophet (Sallallāhu ‘alayhi wa sallam) used also to recite:“Allāhumma laka sajadtu, wabika āmantu, walaka aslamtu [waantarabbi], Sajadawajhiyalillazi khalaqahu Wasawarahu, [fa ahsanasuwarahu], wasyaqqan sam ‘ahu Wabasarahu [fa] Tabarakallā-hu ah-sanul khaliqeen (O Allāh! For you I have prostrated; in You I have believed; to You I have submitted; [You are my Lord;] my face has prostrated for the One Who created it and shaped it, [shaped it excellently,] then brought forth its hearing and vision: [so] blessed be  Allāh , the Best to Create!) ”  [Muslim, Abu ‘Awanah, Tahawi and Daraqutni]

3.6.1. ‘Aishah (radiyallāhu’anha) also reported “ When Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam)  sujud for  Tilawah  he would say: "Sajada-wajhiyya-lillazi-khalaqa-hu wa-sawwarahu, Wasyaqqan sam  ‘ahu wabasarahu tabarakallā-huah-sanul-khaliqeen  ( I have prostrated for the One Who created it and shaped it, [shaped it excellently,] then brought forth its hearing and vision: [so] blessed be Allāh, the Best to Create!” [At-Tarmidzi]

3.7. Abu Hurayrah (radiyallāhu’anhu) reported that the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam), would say while sujud:“Allāhummaghfirli zanbi kulluh, wadiqqahuwajillah, wāwalahu waakhirah, wa’ala aniyatahu wasirrahu” (O Allāh! Forgive me all my sins: the minor and the major, the first and the last, the open and the hidden). [Related by Muslim, Abu Dawud and Al-Hākim] 

3.8. Ibn ‘Abbās (radiyallāhu’anhu),in describing the Solāh Tahajjud of the Allāh’s Messenger (Sallallāhu ‘alayhi wasallam), said, “Then he would go to Solāh and during his sujud, he would say, “Allāhummaj ‘alfiyqalbi nura, [wafi lisaani nura], waj ‘alfi sam’ie nura, waj ‘alfibasari nura, waj ‘almintahty nura, waj ‘alminfawqinura, wa ‘anyamini nura, wa ‘aniyasari nura, waj ‘alammami nura, waj ‘alkhalfi nura, [waj ‘al fi naf si nura] wa’dhimli nura” (O Allāh! Place light in my heart; [and light in my tongue;] and place light in my hearing; and place light in my seeing; and place light from below me; and place light from above me, and light on my right, and light on my left; and place light ahead of me; and place light behind me; [and place light in myself;] and make the light greater for me.)[Recorded by Ahmad Muslim, Abu ‘Awānah and Ibn Abi Shaibah (12/106/2, 112/1)]

An-Nawawi (rahimallāh) observes: “The scholars say that asking for light for all organs and sides means (asking) to have the truth and guidance made clear for one’s self. He asked for this so that there would be no deviation or misguidance left in him.” 

3.9. ‘Aishah (radiyallāhu’anha) reported: “One night I missed the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) from his bed. I looked for him and found him performing Solāh (Tahajjud). He was in sajdah, his feet were in an upright position and he was saying:“Allāhumma [inni] a ‘uzubi ridhakamin sakhatik, wa [a ‘uzu] bimu ‘afatikamin ‘uquwbatik, wa a ‘uzubikamink, lāahsithana an ‘alayk, anta kamaathnaita ‘ala nafseek" (O Allāh! [Indeed] I seek refuge with Your Pleasure from Your Anger; [I seek refuge] with Your Pardons from Your Punishment; I seek refuge with You from You. I cannot count all exultations upon You; You are as You have extolled Yourself”. [Muslim, Abu Dawud and An-Nasā’ie, Abu ‘Awānah and Ibn Abi Shaibah (12/106/2, 112/1)]

3.10. ‘Aishah (radiyallāhu’anha) also reported that one night he was missing and she suspected that he had gone to another one of his wives. She found him while he was ruku’ or sajdah and he was saying: “Subhānaka [Allāhuma] wabihamdika, lāilāhailla anta(Glory be to You, O Allāh, and to You be praise. There is no god besides You).” She said, “May my father and mother be sacrificed for you. I thought you were doing something and you were doing something else.” (Related by Muslim, Ahmad and An-Nasā’ie and Ibn Nasr]

3.11. And ‘Aishah (radiyallāhu’anha) also reported “While Sujud the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam), would say: “Allāhummaghfirli khati wa jahli, wa israfi fi amri, wama anta a’lamu bihi minni. Allāhummaghfirli li jaddi wa hazli, wa khati wa amdi wa kulla dzalika ‘indi. Allāhummaghfirli maqaddamtu wama akhartu, wama asrartu wama a’lantu. Anta ilahi, la ilaha illa anta (O Allāh, forgive me (those things that I have been) mistaken in or ignorant, and the action that I have been extravagant in, for You are more knowledgeable of them than me. O Allāh, forgive me my serious mistakes and my joking mistakes, my mistakes (that I was unaware of) and of my intentional mistakes, and everything of that which I have done. O Allāh, forgive me my past sins and later sins and what was private and what was public. You are my God, and there is no god except You.” [Muslim, Ahmad and An-Nasā’ie]

In Al-Sunan wal-Mubtada’at it says: “There is no report that the Prophet (Sallallāhu ‘alayhi wa sallam) said any specific words in Sujūd Al-Sahwi; the adhkār to mention in Sujūd Al-Sahwi are the same as those to be recited in the Sujūd of Solāh…”

And the du’ās which are Sunnah to say in sujūd may also be recited.

It is mustahabb to make du‘ā when observing Sujud, reciting whatever you can of the du‘ā’ prescribed in syari’āh, because  Ibn ‘Abbās (radiyallāhu’anhu) reported that the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said: ‘The closest one of you comes to his Lord is while he is in Sajdah, (therefore) make many supplications therein’.  And he also said, ‘I have prohibited you from reciting while Ruku’ or Sajdah. During the Ruku’, glorify the Lord. During the sajdah, strive your hardest in making supplications. Most likely, you will be listened to.” This was recorded by Ahmad and Muslim.

4 -The Adhkār In The Sitting Between The Two Prostrations:

A hadith narrated by Huthayfah (radiyallāhu’anhu) that he performed solāt with the Prophet (Sallallāhu ‘alayhi wa sallam and he used to Seek Forgiveness between the two Sajdahs: ‘Rabbighfirli, Rabbighfirli’ (O my Lord! Forgive me, Forgive me); three times. [Related by Ibn Mājah with a hasan sanad];

Ibn ‘Abbās (radiyallāh u’anhu) narrated: The Prophet (Sallallāhu ‘alayhi wasallam)  used to say ’between the two Sujud’:“Allāhumm-aghfir li (O Allāh ! Forgive me), warhamni (And Have Mercy on me), wahdini (and Guide me), wa‘afini (and Guard me against harm), warzuqni (And Grants me sustenance), Three times” [Muslim, Abu Dawud, Tirmidzi].

In another narration the Prophet (Sallallāhu ‘alayhi wa sallam)would also supplicate with:  “Allāhumma [or: Rabbi] ghfirli, warhamni, [wajburni], [warfa’ ni], wahdini wa ‘afini, warzuqni, [wa'fu'anni]” (O Allāh! (In one version: O my Lord!) Forgive me; and have mercy on me; [and strengthen me;] [and raise my rank;] and guide me; [and bestow good health;] sustain me, [and Pardon me]); three times. [Recorded by Abu Dawud, Tirmidzi, Ibn Mājah and Hākim, who declared it sahih and Dhahabi agreed.]

According to the Hanafi, Māliki and Syāfi’ie Schools of jurisprudence it is a Sunnah to recite the dzikir during the sitting between the sujud, saying:  It is not an obligation to  make the dzikir, saying: ‘Rabbighfirli (O my Lord! Forgive me)’ because the Prophet (Sallallāhu 'alayhi wasallam) did not teach the person who did not know how to solāh to say it. during ‘The Sitting between the Two Sajdahs’. However, the Hanbali School view that it is a Wājib (obligation).

And Allāh Almighty Knows best.

[Excerpted Some Modifications From Fiqh-Us-Sunnah, Volume 2: “Prostrations Of Forgetfulness During The Solāh” by Sayyid Sābiq ; via http://ymsite.com/home/,and Fatawa No: 12527 Islam Q&A]

Description of the Prophet’s Solāh

1. The Introduction; 1.6. Clearing the Misconceptions
 2.1. Facing the Ka’abah;  2.2. Standing in Solah; 2.3. Intention ; 2.4. Takbīratulihram;

2.5. To Gaze towards the Place of Sujud and Humility;

2.6. Opening Supplications of Solāh; 2.7. The Recitation;

2.8. Ruku;  2.9. Sujud;   2.10. Second Rak’ah;  2.11. First Tashahhud;
 2.12. Standing up for the Third, and then the Fourth Rak’ah;
 2.13. The Final Tashahhud;  2.14. The Taslim;

3. Appendixes; 4. Glossary; 5. Bibliography.

All About The Solāh

1.  The Purification; 2. The Menstruation; 3.  The Ghusul ;

4. Al-Wudhu’ ; 5. Tayammum;

6. The Adzān;

7.  The Status and Significance of Solāh; 

8.  The Pre-Conditions of Solāh; 9. The Pillars of Solāh; 
10. The Sunnah Part of the Solāh;

11.   Adhkār in the Solāh; 12.  Du’ā Al-Qunūt;

13. Places Where Offering Solāh Is Prohibited ; 
14.  Placing a Sutrah In front of One Who is Performing Solāh;

15.  What is permissible During the Solāh?; 16.  The Acts that Renders Solāh Invalid; 
17. Disliked Actions during the Solāh; 18.   The Solāh in Times of Fear or Danger; 
19.   The Solāh of a Sick Person ;

20.   The Prostrations of Forgetfulness of Solāh;

21.   The Excellence of Nawafil Solāh;

22.   Solāh of a Traveler; 23. Solāh Qasar ; 24.  Solāh Jama’;

25.   The Masajid; 26.  The Etiquette at the Masjid;

27.   The Excellence of Congregational Solāh ;

28.   Solāh al-Jumu’ah; 29. The Sanctified Hour of Jumu’ah.

30.   The Virtues of Friday; 31. The Etiquette for Solāh al-Jumu’ah ;

32. Dzikirullāh after Solāh; 33. Du’ā Recited After the Solāh. ;

34.   Reasons for doing Sujud Al-Sahwi ;

35.   Solāh al-Hajjat ; 36. Solāh al-Tahajjud ; 37. Solāh al-Tarawih ;

38.   Solāh al-Dhuha ; 39. Solāh al-Hajjat ; 40.  Solāh al-Istikhārah ;

41. Solāh al-Janāzah; 42.   Solāh al-Kasuf ; 43. Solāh al-Khauf ; 44. Solāh al-Marid; 45. Solāh al-Tahajjud ;

46.   Solāh Tahiyyyatul Masjid; 47. Solāh al-Tarawih; 48. Solāh al-Tawbah ;

49. Solāh al-Witr; 50.   Solāh al-Wudhu’ ; 52. Solāh Eid ul Fitr