When should we prostrate to Allah?

My.

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Hope everybody is well we ask allah subhanahu wa'ta'ala to ease the various hardships that have befallen the community recently there's been a lot of illnesses associated with covet of bonna there's been a spike in the number of deaths unfortunately associated with covet as well so we ask allah subhanahu wa ta'ala to hasten the relief of this calamity that he protect all of us and heal those of us who have been afflicted with this i mean so tonight we are continuing in this book of course is a tremendous work and one of the most important pieces of literature ever written in the history of islamic literature it's important for us to understand that this book is very pivotal because of the very all-encompassing and holistic approach that ibn al-qaeda allah took as he wrote this book evidence is a very very rare breed of scholars what does that mean well in order for a person to learn any particular thing in in islam in any meaningful way in a way to be able to see things as they truly are and approach the level of scholarship a person has to be proficient in a number of sciences islam itself is learned and approached in a number of it's it's categorized and divided into various sciences that the scholars use to teach the individual avenues of islam and any one of these sciences in order to truly perfect can take anywhere from five to fifteen years and is one of the rare types of scholars and when i say rare i mean relatively rare there are thousands him throughout history but if we look at the millions and millions of scholars that is a very exceptional number was proficient in the majority if not all of the sciences of islam and also the sub sciences so when we speak about the sciences of islam roughly the sciences of islam are divided into three sciences number one the quran and everything that is connected to it number two the hadith and number three the filk and understanding of the jurispudence of islam these are the general categories right and in these categories there are a number of categories also within each one of these categories to work up towards it to build up in order to be able to approach these a person has to have other sub sciences meaning a set of skills specifically designed to equip the person to understand these foundational categories of islamic study so we have for example the science of exegesis right tafsir we have the science of hermeneutics which is we have the science of grammar we have the science all of these things which in themselves are tools to equip the person to be able to approach the quran and the sunnah properly is one of those very unique people who has dedicated himself with an exceptional mind to be able to have studied and perfected in large the majority of these categories the majority of these subjects and so it makes him uniquely qualified to write such a book as it's not just anyone who can write this book because it's not just the regurgitation of information but it's also a deep study of how to harmonize this information put it into order and sequent it sequentialize it and so forth and so this book is an extremely unique book and it's also an extremely unique author who wrote who it that it took to write such a book allah if we understand this we will understand why books such as are very very scarce before and after abnor and we will also understand why this book has become such a reference for all of the scholars of islam to come after this is why we are giving so much attention to this book as the scholars of islam have given attention before tonight we are going to be discussing.

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Which takes place between fajr and this is called the doha which is early morning right this is pre-noon or for noon this is something that the prophet salallahu alaihi wasallam would not normally pray because usually his prayer was at night between asia and fajr however he did encourage that a person pray at least to raqqa every duha and he as well did on occasion praise allah himself and we have discussed previously that the prophet sallallahu alaihi wasallam would praise usually if he had not prayed the night prayer if he had not prayed to hedgehog because of illness or exhaustion or whatever it is that he would most usually pray in instead and we have mentioned the narration of regarding that ibn begins this chapter with a narration collected by imam al-bukhari on the authority of.

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I have never observed the messenger of even though i myself did customarily make it now this is a general ruling she did not observe him making salah but she is the same person who said previously that if he ever did not pray salat al-qiyam at night that he would pray instead so what we take this to be to under what we take this to mean is that he would not pray swallow for salat aloha he would either pray it as because of some occasion or because he had not prayed qiyam and this is what the narration is take it taken to mean.

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Foreign he mentions a narration here collected by both bukhari and muslim on the authority of who says my most dear friend my most dearest referring to the prophet sallallahu alaihi had asked of me and encouraged me three things fasting at least three days every month praying to raka for luha and that i pray swallet with her before i sleep at night he mentions as well on the authority collected by the imam muslim on the authority of zaidebin he said allah.

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This narration on the authority of zaidebin who narrates that the prophet salallahu are those who are in often in constant return and repentance and turning to allah subhanahu wa'ta'ala he says the prayer of the awa being is when the daytime sun becomes very hot meaning just when the sun is just to reach its zenith the center of the sky because when the sun crosses the center of the sky and moves from rising to setting just after that when it just crosses the zenith when it becomes after noon that is what is just before it reaches the center this is the time of this is the most this is the most recommended best time to make salat according to the prophet salallahu yet we see from his action that he would not praise salah and rather he would pray the night time prayer in its stead one.

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He says that masrook was one of the students of abdullah ibn masrud the companions he says that we used to praise sj and then we would remain there after ibn masrud would lead us in salah and leave we would remain there and then we would pray swallow meaning just before and so he didn't know that we were doing this his students us meaning our his students didn't know that we were doing this and he said he was informed of this and he said to us he said to us is kind of a rebuke why are you burdening the servants of allah with that which allah has not burdened them with if you must pray during this time then do it in your homes what is he speaking about well in those times and still today for those who are enthusiastic about understanding islam the people in the masjid they are looking to abdullah is the companion of the prophet sallallahu alaihi wasallam and they are looking to him as the companion and their spiritual leader and as well the scholar and so they are looking to what he does and they're trying to emulate him right also they're looking to his students and watching what they do and trying to emulate them and so when the regular people see the students of abdullah ibn masood doing such very good worship but nonetheless difficult because of the timings of these worship most people have to go to work most people and they will try to strain in order to emulate the students of abdullah and this would become a burden upon them and so even this essentially saying to them what you're doing is correct but people are watching you and they're trying to emulate you and you guys are out running them this is a discouragement to them and so if you must be so strict upon yourself do it in the privacy of your own homes so as not to overburden people and cause them guilt for not keeping up with you this is what even moses is essentially saying and this is something that is extremely wise from abdullah because if a person outruns the common people who are trying to follow him so far they will give up in trying to follow him and they'll start trying to follow someone else they'll become essentially discouraged so a person has to keep up imagine with me though this is not in any way belittling but it is a good analogy imagine when a person an adult is playing with a child let's say a young boy and this young boy is trying to wrestle with his father or his older brother right well if the adult uses his complete strength he could throw him around a ragdoll he has zero chance but a person doesn't do that does he a person plays with the child and tries to show the child that he's challenged by the child why to build confidence so that the child will not feel inferior and feel a low amount of self-esteem right and so for this reason it is the same kind of thing when you have people who are scholars people who are advanced people who are well disciplined and they outrun the common folk too much it will cause extreme dis disappointment an extreme it'll kind of take the wind out of people's sails so this is what even miss is speaking about here he says is one of the taberine and he is one of the most prominent students of abdullah bin abbas he was a fakie he was also murdered by al-hajjaj bin yusuf he says he said i do not praise even though i have an inclination to do so and the reason for this is that i do not want to make it something obligatory upon myself what does that mean well when a person starts and commits to an act of worship let's say fasting every monday and thursday or fasting three days a week or fasting or praying let's say there's a commitment involved it's not good for a person to do something and then go back and then because this will cause regression the essence of how a person builds his discipline is that once he adopts a habit of worship he does not go back from that that's it he this is his bare minimum he has raised the bar or she and so said recognized the level of commitment involved now a person may say what kind of commitment is this you know to recap there is a level of commitment because this is right smack dab in the middle of a usual work day and so it becomes strenuous for a person to commit to it they may have time to do it every now and then but every single day no matter what you're doing whether you're whether you're driving or traveling or coming or going or working or at home or sleeping or whatever it is you know that this commitment is something that you have to abide by and so we see the people of understanding and the students of the companions that they would think twice before committing to any act of worship now this doesn't mean that it's all or none if i can't commit then i'm not going to do it this is not what's intended what is intended however is that a person take his commitment seriously now if a person makes will and occasionally prays every now and then without the intention to always do it then that's his intention but if you've made the intention to always do this and then you later break that intention and regress you have essentially taken a step back and that is a kind of small victory for a shaitaan this is how it is looked at he says or he says and there is now he is transitioning into something called is prostration of thankfulness what is prostration of thankfulness excuse me prostration of thankfulness is that when something miraculous happens or some kind of breakthrough or some kind of thing that a person receives right that is of good news that they fall in prostration out of gratitude to allah subhanahu wa'ta'ala this is the sunnah of the prophet alaihi wasallam and his companions so for example in his famous story in buhari when he repented and allah subhanahu wa ta'ala sent down some of the closing verses of surah the ninth chapter accepting his repentance we see that khabib in malik when he was given the glad tidings that allah had sent down verses of the quran and the prophet sallallahu salallahu he has just announced that your repentance has officially been accepted by allah and that the boycotting that was previously happening has thus come to an end kabhi bin malik upon hearing this news fell in prostration to allah subhanahu.

[Arabic recitation]

Out of thankfulness to allah and likewise you know you are healed from some illness a person is you know saved from some kind of horrific accident let's say or a person receives some kind of job or some kind of good news that the person has been awaiting the person falls in sujud out of thankfulness to allah this is called the sujud of shukur the sujud of gratitude or thankfulness what does this mean well unlike salah the correct opinion is that sujud is not something that has to be directed towards the qibla but it is better so a person can make this sujud into any direction it doesn't have to be faced towards the qibla because it is not it is not prayer likewise the person merely falls in sujood right and you don't have to say you say in salah subhanallah rather you would say anything that would express gratitude the point is the position not the direction not necessarily what a person is saying likewise a person does not need wudu to make sujud in the correct opinion of the scholars he says so the companions and the prophet sallallahu alaihi wasallam they would customarily make this whenever they received good news some kind of blessing or they were saved or spared from some calamity right let's say a person might be ill and goes to take a test to see if they're ill and then the results come back that he or she is negative for this illness this would be the appropriate time according to the sunnah to make this sujud right likewise a person you know applies for some job or receives some promotion or their children succeed at something anything that is considered to be a blessing a particular blessing from allah this marks the proper appropriate time to make this so.

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With the scholars of phil the jairus of islam commonly referred to as the prostration of recitation recitation of the quran so there are a number of places versus throughout the quran starting in surat al-araf the first one is found in the sequential order of the quran in which you know if you open the muslim you'll find there's a line over it but this is this is marked by the sunnah that the prophet sallallahu alaihi wasallam would commonly make sujud after reciting this verse and so the way that the prophet sallallahu alaihi wasallam upon reciting this verse would prostrate is as ibn al-qayyam says here rahimahullah that if he would come across an ayah that had a sajdah in it he would make takbir and make sujud.

[Arabic recitation]

Sujud the correct opinion is that this sujud does not have to be facing towards the qibla because it is not all of the scholars agree that it is better to face towards the qibla in this and any other sujud that a person may make likewise there is no explicit evidence that a person must make will do have will do to make this sujud but they all agree that it is better to have when you make this sujud the prophet sallallahu alaihi wasallam would say in this one of the things that he would say and there we again refer people back to the books of to the books of dua and atkar the fortress of the muslim to reference these things one of the adria or the atkar that he would make during this sujud is that which translates to my face has thus prostrated to the one who has created it given it its image and extracted from it its hearing and its vision with his ability and with his power subhana with allah even then says and it has not been authentically reported that the prophet salallahu alaihi wasallam would make takbir to rise up from this sujud nor that he would make tashahud after making this sujud nor that he would make tesleem after making this sujud this is a reference from ibn al-qaeda regarding the different opinions of some of the very famous scholars of islam throughout history with regards to the best way to make sujuda tilawa and so some of them such as in the hambali medha it is preferable that in order for a person to make surjuda tilawa he should have will do he should stand before the sujud.

[Arabic recitation]

Fall in prostration then rise up saying.

[Arabic recitation]

We're not talking about prayer we're talking about he's reading a verse from memory or from the muslim that has a sajdah in it the first sajdah in the quran sequentially is the sajdah which is found in surat al-araf right in which allah mentions about the angels okay that went up upon reciting this verse the proper way is to face the qibla having mudu make tech beer fall in prostration rise up make tashahud and make taslim says none of this has been authentically reported from the prophet.

[Arabic recitation]

Make prostration that's it when he would rise up he would rise up from the prostration without saying anything.

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He says here says that it has been authentically reported that the various chapters of the quran in which the prophet sallallahu alaihi wasallam would make this sajdah these chapters include surat sajdah surat saad regarding the repentance of.

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Likewise the last verse of surat in najib and likewise the third to last verse of surat al-inshikhak in the same collected on the authority of that the messenger of allah taught him 15 places throughout the quran in which a sajdah should be made he says three of these are in the last fourth of the quran which correctly starts with surat or surat al hujurat there are three places he mentions says and there were two places in surat al-hajj towards the beginning and then towards the end second to last verse of.

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M.

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Now he goes into an issue of he goes into an issue of hadith discussing a narration that has been collected on the authority of even abbas in which ibn abbas was narrated to have said that the prophet sallallahu alaihi wasallam didn't used to make any sajdah in reciting the quran after hijrah from mecca to medina ibn al-qayyam says this narration is not authentic rather what's authentic is that these 15 places in the quran and that's the most popular opinion and that's what the majority of the muslim world has settled upon in most of the muslachev it is 15 places of sujud and this is what is most commonly known in the recitation of hafsan asam 15 places of sujud and in these 15 places of sujud there is no evidence that this was ever abrogated that this was ever changed that the prophet sallallahu alaihi wasallam at one point used to make these such debt but then he stopped doing that rather he made the sajdah and he continued to make them until his departure from this world then he goes into an issue of discussing various discussing various narrators of hadith and he goes into an issue of the science of hadith and the particulars of certain narrations and certain narrators which we will not translate because honestly it's a little consequence to us in our issue here this concludes our chapter for this evening we've discussed today we've also discussed it and how the prophet sallallahu alaihi wasallam would customarily make these sajd we thank everyone for attending our class this evening i hope everyone is safe i hope to see everyone soon and hopefully i'm not sure how socially we are going to recover bounce back from these new way of life that we're in you know nobody touches anybody everybody stays far we pray six feet apart i mean when this first started last year this was so taboo it was almost laughable and now we start to see the seriousness of it and the implications of such an illness that has become a global issue and hopefully allah subhanahu wa'ta'ala will relieve this soon and we can go back to the days of being an armistance safe praying shoulder to shoulder foot to foot as the prophet salallahu alaihi wasallam and the companions did shaking hands with each other and so forth i know that sounds kind of people recoil at that thought now but s my.

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You.