Does one need to repeat the Isti’adha if they stopped recitation to make du’a? 

Question Summary
Does one need to repeat the Isti’adha if they stopped recitation from making du’a?
Is it permissible to make du’a while reciting in the prayer? (For example, asking for Paradise when reading verses regarding it.)
If it is permissible, do we repeat the isti’adha after that du’a? Must one repeat the isti’adha after making the prostration of recitation either in the prayer or outside?
When Allah commands us to glorify Him in the Qur’an do we stop and glorify Him; also do we stop and send prayers on the Prophet (may Allah bless him and give him peace) when a verse mentioning His name is recited?
Does one need to make prostrations of forgetfulness if they recited loud enough for another person to hear?
Is it permissible to supplicate to Allah Most High in their own words not using the du’as of the Qur’an or Hadith?
How much of the presence of urine is excused in the prayer?
Answer
In the Name of Allah, the Most Merciful and Compassionate
1 – Rulings of Saying A’udhu billahi min al-Shaytan al-Rajim (Ta’awwudh)
When reciting the Qur’an from any Sura, it is recommended to recite – A’udhu billahi min al-Shaytan al-Rajim – also known as ‘al-Ta’awwudh.’
This is due to the statement of Allah Most High in the Qur’an.
“When you recite the Quran, seek refuge with Allah from Satan, the accursed.” [Qur’an;16:98]
“If one’s recitation is interrupted by an involuntary circumstance like sneezing, coughing, or speaking something that is in the best interest of one’s recitation – for example, one is unsure of the what they are reciting and ask a person next to them to make sure – they do not repeat the al-Ta’awwudh. However, if they voluntarily break their recitation or speak something that has no connection with their recitation, even if that be replying to one’s salam – then they repeat the al-Ta’awwudh.” [Qadi, al-Wafi fi Sharh al-Shatibiyya]
Therefore, if during the recitation you stop to make du’a, remember Allah, or perform the prostration of recitation, you do not repeat the al-Ta’awwudh. This applies to recitation inside the prayer and outside the prayer.
However, such supplications and remembrances should only be done in voluntary prayers and should not be done in obligatory prayers or any prayer performed in the congregation.
2 – Stopping Recitation to Supplicate
It is permissible to stop recitation to make supplication, remember Allah Most High, or reflect on the verses. [Ibn Nujaym; al-Bahr al-Raiq citing the Nahr]
Hudayfa (May Allah be pleased with him) narrates that the Prophet (may Allah bless him and give him peace) did not pass by a verse mentioning Paradise except that He would ask for it and He did not pass by a verse mentioning the Hell-Fire except that He sought refuge from it.”[Ahmad]
However, keep in mind that the hadith narrated about the Prophet’s aforementioned practice is all regarding His voluntary worship.
Imam Ibn Nujaym mentions, “The follower should listen attentively even if the Imam recites verses of mercy or wrath. In al-Nahr, he adds, ‘likewise the Imam should not say anything other than recitation, regardless of whether he is leading an obligatory or voluntary prayer. As for the one praying individually, then they should do likewise in the obligatory prayers; in voluntary prayers, he should ask for Paradise and seek refuge from the fire…”
[Ibn Nujaym; al-Bahr al-Raiq citing the Nahr]
The Extent of Quiet Recitation 
Scholars have mentioned that if the Imam were to recite loud enough that one or two people could hear in the quiet prayer, it is not considered loud recitation. Loud recitation is that everyone can hear… i.e., the entire first row, not all the congregants. This is established by the evidence of al-Quhustani from al-Mas’udiyya -that the loud recitation of the Imam is that the entire first row can hear it. [Ibn ‘Abidin, Radd al-Muhtar from al-Khulasa from al-Jam’i al-Saghir]
Thus you do not need to perform the prostrations of forgetfulness if you recite such that one or two people could hear if they stood nearby; there is much expansiveness in the matter.
Supplicating in One’s Own Words
It is permissible to supplicate to Allah Most High with one’s own words. There are many narrations in which the Companions (May Allah be pleased with them), the Tabi’in, and the Righteous made supplications that were not taught directly by the Prophet (may Allah bless him and give him peace).
However, with regards to supplicating in the prayer, the scholars preferred that one stick to supplications that were narrated in the Qur’an or Hadith.
Imam al-Tahtawi mentions, “The scholars have mentioned that in the prayer it is befitting that one makes a supplication that they have memorized not whatever comes to them, as it is possible for them to say something resembles conversation and the prayer thus becomes invalid. As for outside of prayer, then the opposite (is best). One should not recite a supplication from memory as this may prevent the softness of their heart. [Tahtawi,Shurunbulali; Hashiyat Maraqi al-Falah citing al-Bahr al-Raiq]
In summary, it is important to be sincere in one’s supplication, and supplicating one’s own words greatly helps to bring out that sincerity.
The Messenger of Allah (may Allah bless him and give him peace) said, “Pray to Allah while being certain of the response. And know that Allah does not respond to a supplication from a heedless distracted heart.” [Tirmidhi]
However, this should not lead one to neglect the blessed supplications of the Qur’an and the Hadith; rather, one should have a portion of daily Qur’anic and Prophetic supplications – while making time to supplicate from one’s own words as well.
Excused Amount of Urine in the Prayer
If on one’s body or clothing is less than 5cm in the circumference of liquid impurity or 5gms in weight of solid impurity, the prayer is valid. However, if the amount of impurity exceeds these amounts, the prayer is invalid. [Tahtawi,Shurunbulali; Hashiyat Maraqi al-Falah]
Hope this helps
Allah knows best
[Shaykh] Yusuf Weltch

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch is a teacher of Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he then completed four years at the Darul Uloom seminary in New York, where he studied Arabic and the traditional sciences. He then traveled to Tarim, Yemen, where he stayed for three years studying in Dar Al-Mustafa under some of the greatest scholars of our time, including Habib Umar Bin Hafiz, Habib Kadhim al-Saqqaf, and Shaykh Umar al-Khatib. In Tarim, Shaykh Yusuf completed the memorization of the Qur’an and studied beliefs, legal methodology, hadith methodology, Qur’anic exegesis, Islamic history, and several texts on spirituality. He joined the SeekersGuidance faculty in the summer of 2019.

What is the ruling of cream made from pig fat? How does impurity transfer?

Question Summary

What is the ruling of cream made from pig fat? How does impurity transfer?

Answer

In the Name of Allah, the Most Merciful and Compassionate

The basis in pig and by-products derived from pigs is that they are impermissible and impure. However, if a chemical transformation changes the core qualities of the pig by-products, the following ruling is applied.

According to a sound position in the Hanafi school, if an impure substance goes through a chemical transformation (istihala), it is considered pure, as in the below example.
[Leading Contemporary Hanafis]

Istihala or chemical transformation occurs when a substance’s core qualities or essence change from one thing to another. This process is found in the changing of alcohol, which is impure, to vinegar, which is pure.

For this reason, it is best to avoid any products that are made from pig by-products. However, due to the above considerations, there is no need for you to worry about the spreading of impurities or your prayers’ validity.

Transfer of Impurities

Know that impurities do not transfer as easily as you have described. Many people get worked up on this issue due to an assumption that impurities spread throughout their homes.

We have already established that the cream is not impure. However, even if it were, just by touching a surface does not mean impurity has transferred. Look at the following principle:

If your hand is wet and you touch a dry and impure surface, impurity does not transfer until and unless the smell or color of the impurity becomes manifest and clearly visible on your hand. [Tahtawi/Shurunbulali; Hashiyat Maraqi al-Falah]

Doubts and Misgivings (Waswasa)

You will never be able to overcome your waswasa unless you ignore such doubts and pay them no mind.

“As for the one who is often inflicted with misgivings, it is necessary for them to sever the cause of the misgivings and not to give it any consideration. This is because it is the doing of Shaytan, and we have been commanded to oppose him.” [Ibn ‘Abidin, Radd al-Muhtar]

Shaytan aims to make religion difficult and unbearable until you give up. Know that the difficulty you find yourself in, not being able to eat, worrying about everything you touch, difficulty in praying is all due to your giving into the plots of Shaytan.

From now on, any doubt you have – act in opposition of it. If you think there is impurity on your hands, pray without washing them. If you think a certain surface is impure, touch it and pray. Continue this until your misgivings subside.

For you, the best caution is to abandon caution.

Hope this helps
Allah knows best
[Shaykh] Yusuf Weltch

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch is a teacher of Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he then completed four years at the Darul Uloom seminary in New York, where he studied Arabic and the traditional sciences. He then traveled to Tarim, Yemen, where he stayed for three years studying in Dar Al-Mustafa under some of the greatest scholars of our time, including Habib Umar Bin Hafiz, Habib Kadhim al-Saqqaf, and Shaykh Umar al-Khatib. In Tarim, Shaykh Yusuf completed the memorization of the Qur’an and studied beliefs, legal methodology, hadith methodology, Qur’anic exegesis, Islamic history, and several texts on spirituality. He joined the SeekersGuidance faculty in the summer of 2019.

What is the ruling of a person who says twice salam to finish the prayer then due to doubts goes to make the prostrations of forgetfulness?

Question Summary

What is the ruling of a person who says twice salam to finish the prayer then due to doubts about making the prostrations of forgetfulness? What does it mean to recite quietly in the quiet prayers?

Answer

In the Name of Allah, the Most Merciful and Compassionate

Doubts After the Tashahhud Supplication

Any doubts in the prayer that occur after one has sat in the final sitting the length of the tashahhud supplication are ignored.
[Shurunbulali, Maraqi al-Falah]

The prayer that you described is complete, and you are attempting to do the. Therefore, prostration of forgetfulness does not affect the prayer’s validity.

Quiet Recitation

If one recites such that one or two persons can hear their recitation, it is not considered a loud recitation. Loud recitation is that all (i.e., of the first row) could hear. [Ibn ‘Abidin, Radd al-Muhtar citing the Khulasa, the Khaniya, and al-Jam’i al-Saghir]

For this reason, you do not need to whisper in your prayer.

No Undue Hardship in the Religion

Allah Most High says, “And He has not placed upon you in the religion any undue hardship.” [Qur’an, 22:78]

Always remember, if you find yourself struggling with something in the religion, it is very likely due to a lack of knowledge of the ruling or giving in to the misgivings and doubts that Shaytan incites.

Strive to increase your knowledge and understanding of Islam and ignore the misgivings when they come.

May Allah grant you ease from your difficulties
Allah knows best
[Shaykh] Yusuf Weltch

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch is a teacher of Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he then completed four years at the Darul Uloom seminary in New York, where he studied Arabic and the traditional sciences. He then traveled to Tarim, Yemen, where he stayed for three years studying in Dar Al-Mustafa under some of the greatest scholars of our time, including Habib Umar Bin Hafiz, Habib Kadhim al-Saqqaf, and Shaykh Umar al-Khatib. In Tarim, Shaykh Yusuf completed the memorization of the Qur’an and studied beliefs, legal methodology, hadith methodology, Qur’anic exegesis, Islamic history, and several texts on spirituality. He joined the SeekersGuidance faculty in the summer of 2019.

Dealing with Misgiving

Question Summary

Please clarify for me the following issues, as I have been suffering from misgivings in them: What is considered a laugh that breaks the prayer? What is the definition of quiet recitation? What does one do if they constantly doubt whether they made one or two prostrations? Does thinking of someone other than Allah when making an intention break the prayer? Does intending or thinking of leaving the prayer break the prayer?

Answer

In the Name of Allah, the Most Merciful and Compassionate

Before we go into the specifics of your questions, reflect on the following guidelines regarding misgivings (waswasa):

Imam Ibn ‘Abidin mentions the following advice for one inflicted with misgivings.

He says, “As for the one who is often inflicted with misgivings, it is necessary for them to sever the cause of the misgivings and not to give it any consideration. This is because it is the doing of Shaytan, and we have been commanded to oppose him.” [Ibn ‘Abidin, Radd al-Muhtar]

What is True Caution?

Shaytan plays on people’s sincerity in their religion and incites them toward false caution. This false caution causes many people great hardship in their religion, to such an extent that many give up. This is what Shaytan wants.

However, true caution in the religion is to follow the Sunna of the Prophet (may Allah bless him and give him peace), no more, no less.

Laughing in Prayer

If a sane adult laughs audibly in the prayer, the prayer, as well as their wudu, are invalid. [Shurunbulali, Maraqi al-Falah]

However, a mere crack in the voice or a slight breath do not constitute laughing. Instead, laughing entails hearing, seeing, or thought of something amusing, thus causing them to react in laughter.

If you do not hear, see, or think of something amusing that causes you to produce a laughing sound, then ignore any sounds that may come forth. It is not normal for someone to laugh for no reason, and mere sounds of the mouth are not laughing.

Quiet Recitation

If one recites such that one or two people can hear them, this is not considered a loud recitation. Loud recitation is when the entire first row could hear had one been leading a congregation. [Ibn ‘Abidin, Radd al-Muhtar citing the Khulasa and others]

For this reason, you do not have to go to extremes in whispering; a moderately quiet voice is sufficient.

Doubts in the Number of Prostration

If one constantly doubts how many prostrations they made, they apply their judgment and act accordingly. If you are still unsure, take the lesser of the two possibilities. [Ibn ‘Abidin, Radd al-Muhtar]

However, if this doubt arises after the prayer is over or after you have sat in the final sitting the length of the tashahhud supplication, you must ignore the doubts unless they are certain that they left out a prostration. [Ibid.]

The basis is that a person would normally make two prostrations; thus, in the case of doubts, consider that you performed both prostrations until you can prove otherwise. [Ibid.]

Thinking of Other Than Allah When Intending to Pray

Note that merely thinking of the creation when praying is not showing off. Sincerity is one’s intention to pray means that the motivating factor for them to pray is Allah Most High. Proof of this is that such a person would still pray regardless of anyone witnessing or not. [Ibn ‘Abidin, Radd al-Muhtar]

Furthermore, for one’s prayer to be valid, one must know which prayer one is praying. This intention is sufficient for the prayer to be valid; however, sincerity in the intention is a condition for reward. [Ibid.]

Does Intending to Leave the Prayer Break the Prayer?

Merely thinking of leaving the prayer or even intending to leave the prayer is insufficient for the prayer to be considered broken. The prayer is only broken if one does an action that is incompatible with the prayer. [Ibn ‘Abidin, Radd al-Muhtar]

An example of such an action is turning away from the Qibla, speaking, eating, or telling the Salam to leave the prayer.

Knowledge

The long-term cure for these constant doubts is to seek a deeper understanding of Islamic Knowledge. With knowledge, Shaytan can not deceive you with his whispers and plots. Therefore, I would advise that you find authentic scholars in your area and study with them a basic text in Islamic Jurisprudence.

Please note that SeekersGuidance.org has classes available in Islamic Jurisprudence and many other subjects.

Hope this helps
Allah knows best
[Shaykh] Yusuf Weltch

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch is a teacher of Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he then completed four years at the Darul Uloom seminary in New York, where he studied Arabic and the traditional sciences. He then traveled to Tarim, Yemen, where he stayed for three years studying in Dar Al-Mustafa under some of the greatest scholars of our time, including Habib Umar Bin Hafiz, Habib Kadhim al-Saqqaf, and Shaykh Umar al-Khatib. In Tarim, Shaykh Yusuf completed the memorization of the Qur’an and studied beliefs, legal methodology, hadith methodology, Qur’anic exegesis, Islamic history, and several texts on spirituality. He joined the SeekersGuidance faculty in the summer of 2019.

Is it a matter of disbelief to mock the religious beliefs of others?

Question Summary

Is it a matter of disbelief to mock the religious beliefs of others?

Answer

In the Name of Allah, the Most Merciful and Compassionate

Mocking the religious beliefs of others is not a matter of disbelief, although it is against the Quranic teachings.

Allah Most High says, “O believers! Do not insult what they invoke besides Allah, or they will insult Allah spitefully out of ignorance. This is how We have made each people’s deeds appealing to them. Then to their Lord is their return, and He will inform them of what they used to do.” [Qur’an; 6:108]

Rather, when hearing of the previous peoples and their worship of creation, the Muslim should feel a sense of gratitude for the blessing of Islam and concern other’s discovery of the truth.

Hope this helps
Allah knows best
[Shaykh] Yusuf Weltch

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch is a teacher of Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he then completed four years at the Darul Uloom seminary in New York, where he studied Arabic and the traditional sciences. He then traveled to Tarim, Yemen, where he stayed for three years studying in Dar Al-Mustafa under some of the greatest scholars of our time, including Habib Umar Bin Hafiz, Habib Kadhim al-Saqqaf, and Shaykh Umar al-Khatib. In Tarim, Shaykh Yusuf completed the memorization of the Qur’an and studied beliefs, legal methodology, hadith methodology, Qur’anic exegesis, Islamic history, and several texts on spirituality. He joined the SeekersGuidance faculty in the summer of 2019.

What is the ruling of the intention in the ritual bath (ghusl)? When should one make the intention? Can one remove unwanted hair during the ghusl?

Question Summary

What is the ruling of the intention in the ritual bath (ghusl)? When should one make the intention? For example, can one remove unwanted hair during the ghusl?

Answer

In the Name of Allah, the Most Merciful and Compassionate

Intention in Ghusl

The intention in the ritual bath (ghusl) is an emphasized Sunna; even though the ghusl is valid without an intention, intending the ghusl is a prerequisite for reward – not for validity. [Shurunbulali, Maraqi al-Falah]

The Place of the Intention

The place of the intention is in the heart and not necessary to say aloud. [Shurunbulali, Maraqi al-Falah]

However, if saying the intention aloud helps one focus their heart on the intention, it is allowed. [Tahtawi,Shurunbulali; Hashiyat Maraqi al-Falah]

In this case, one should make the intention before entering the washroom and/or uncovering.

Grooming During Ghusl

It is permissible to groom one’s self during the ghusl.

Hope this helps
Allah knows best
[Shaykh] Yusuf Weltch

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch is a teacher of Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he then completed four years at the Darul Uloom seminary in New York, where he studied Arabic and the traditional sciences. He then traveled to Tarim, Yemen, where he stayed for three years studying in Dar Al-Mustafa under some of the greatest scholars of our time, including Habib Umar Bin Hafiz, Habib Kadhim al-Saqqaf, and Shaykh Umar al-Khatib. In Tarim, Shaykh Yusuf completed the memorization of the Qur’an and studied beliefs, legal methodology, hadith methodology, Qur’anic exegesis, Islamic history, and several texts on spirituality. He joined the SeekersGuidance faculty in the summer of 2019.

What is the ruling in the Hanafi school regarding leather products?


Question Summary

What is the ruling in the Hanafi school regarding leather products?

Answer

In the Name of Allah, the Most Merciful and Compassionate

Leather products are considered pure and permissible to use with the exception of leather sourced from pigs. [Tahtawi,Shurunbulali; Hashiyat Maraqi al-Falah]

The pig is intrinsically impure and does not become pure by tanning, as oppose to other animals. [Tahtawi,Shurunbulali; Hashiyat Maraqi al-Falah]

Hope this helps
Allah knows best
[Shaykh] Yusuf Weltch

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch is a teacher of Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he then completed four years at the Darul Uloom seminary in New York where he studied Arabic and the traditional sciences. He then traveled to Tarim, Yemen, where he stayed for three years studying in Dar Al-Mustafa under some of the greatest scholars of our time, including Habib Umar Bin Hafiz, Habib Kadhim al-Saqqaf, and Shaykh Umar al-Khatib. In Tarim, Shaykh Yusuf completed the memorization of the Qur’an and studied beliefs, legal methodology, hadith methodology, Qur’anic exegesis, Islamic history, and a number of texts on spirituality. He joined the SeekersGuidance faculty in the summer of 2019.

 

How does one purify themselves from the saliva of a dog? How does impurity transfer?

Question Summary

How does one purify themselves from the saliva of a dog? How does impurity transfer?

Answer

In the Name of Allah, the Most Merciful and Compassionate

I’m sorry to hear about your difficult situation. I pray that Allah Most High eases for you all your difficulties.

I want to preface my answer to your question by mentioning a key verse of the Qur’an, which should always be at the forefront of our minds.

Allah Most High says, “…Allah intends ease for you, not hardship,…” [Qur’an; 02:185]

Most of those we have encountered in a similar circumstance as yourself find Islam difficult due to a lack of knowledge. As one increases in the knowledge and understanding of Islam, the easier and clearer the religion becomes.

The Answer

A dog’s saliva is impure and must be washed; however, washing seven times, once with soil, is not an obligation. It suffices that one washes the saliva off once. [Tahtawi,Shurunbulali; Hashiyat Maraqi al-Falah]

With that being said, just because a dog may have licked you or your clothing does not mean your entire house is impure.

Only the place which the dog licked is impure.

Advice

Please consider taking classes in basic Islamic law. Learning the rulings of purification and prayer will greatly help you.

Consider the Islamic Studies Curriculum:
https://seekersguidance.org/islamic-studies-curriculum/

Allah Most High is not a tyrant waiting to punish us for every minor mistake.
Allah Most High says, “Your Lord has taken upon Himself to be Merciful…” [Qur’an; 06:54]

Hope this helps
Allah knows best
[Shaykh] Yusuf Weltch

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch is a teacher of Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he then completed four years at the Darul Uloom seminary in New York, where he studied Arabic and the traditional sciences. He then traveled to Tarim, Yemen, where he stayed for three years studying in Dar Al-Mustafa under some of the greatest scholars of our time, including Habib Umar Bin Hafiz, Habib Kadhim al-Saqqaf, and Shaykh Umar al-Khatib. In Tarim, Shaykh Yusuf completed the memorization of the Qur’an and studied beliefs, legal methodology, hadith methodology, Qur’anic exegesis, Islamic history, and several texts on spirituality. He joined the SeekersGuidance faculty in the summer of 2019.

Is it necessary for the Imam to intend leading women in prayer?

Question Summary

Is it necessary for the Imam to intend to lead women in prayer?

Answer

In the Name of Allah, the Most Merciful and Compassionate

Your wife does not need to repeat her prayer due to the following rulings:

It is not a condition for the validity of the women’s prayer that the Imam intends to lead them – as long as the woman does not stand next to the Imam or any other male follower.

If she does stand next to the Imam or any male follower, she is no longer considered a follower of the Imam’s prayer, nor is her prayer valid. [Ibn ‘Abidin, Radd al-Muhtar citing the Halba]

Hope this helps
Allah knows best
[Shaykh] Yusuf Weltch

 

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch is a teacher of Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he then completed four years at the Darul Uloom seminary in New York, where he studied Arabic and the traditional sciences. He then traveled to Tarim, Yemen, where he stayed for three years studying in Dar Al-Mustafa under some of the greatest scholars of our time, including Habib Umar Bin Hafiz, Habib Kadhim al-Saqqaf, and Shaykh Umar al-Khatib. In Tarim, Shaykh Yusuf completed the memorization of the Qur’an and studied beliefs, legal methodology, hadith methodology, Qur’anic exegesis, Islamic history, and several texts on spirituality. He joined the SeekersGuidance faculty in the summer of 2019.

Explain what is considered tahajjud and its rulings.

Question Summary

Please explain what is considered tahajjud and its rulings.

Answer

In the Name of Allah, the Most Merciful and Compassionate

Tahajjud or night vigil prayer is an emphasized sunna. It is achieved by any voluntary prayer performed in the final third of the night after having slept. [Ibn ‘Abidin, Radd al-Muhtar]

If one has not slept, it is considered night worship (qiyam al-lail), not tahajjud.

Night Worship

Any voluntary prayer which is performed after ‘Isha is considered night worship.

The Messenger of Allah (may Allah bless him and give him peace) said, “One should perform prayer at night; even if (performed) sitting; even if to the length of milking a sheep. And any prayer performed after ‘Isha is considered of the night.” [Tabarani]

The Final Third of the Night

Even though you cannot sleep due to your occupation and wake up to perform tahajjud, the final third of the night is a blessed time in which prayers are answered, and a great reward is given.

The Messenger of Allah (may Allah bless him and give him peace) said, “Our Lord, Blessed and Exalted is He, descends (i.e., His mercy and concern descends) to the lowest heaven when the final third of the night remains and says, “Who is there to call on Me so I may answer them? Who is there to ask of Me so I may give them? Who is there to seek My forgiveness so I may forgive them?” [Bukhari]

Hope this helps
Allah knows best
[Shaykh] Yusuf Weltch

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch is a teacher of Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he then completed four years at the Darul Uloom seminary in New York, where he studied Arabic and the traditional sciences. He then traveled to Tarim, Yemen, where he stayed for three years studying in Dar Al-Mustafa under some of the greatest scholars of our time, including Habib Umar Bin Hafiz, Habib Kadhim al-Saqqaf, and Shaykh Umar al-Khatib. In Tarim, Shaykh Yusuf completed the memorization of the Qur’an and studied beliefs, legal methodology, hadith methodology, Qur’anic exegesis, Islamic history, and several texts on spirituality. He joined the SeekersGuidance faculty in the summer of 2019.