Istikhara: Seeking Allah's Guidance

Istikhara means to ask Allah for guidance in making a decision concerning any situation, deed or matter. When faced with making a decision it is Sunnah for a Muslim to seek Allah’s guidance and wisdom. Prayer for guidance (Salat-ul-Istikhara) is a prayer that you can perform to ask for Allah’s help in making your decision. It is a gift Allah has given to us so that we can ask for His guidance in all matters, big or small.

It is important to have a pure intention before offering this prayer, free from desires that will deter a person from seeking true guidance. Sincerity is key in seeking Allah's help. Remember, Allah Alone knows what is best for us.

Narrated By Jabir bin 'Abdullah: The Prophet (p.b.u.h) used to teach us the way of doing Istikhara, in all matters as he taught us the Surahs of the Quran. He said, "If anyone of you thinks of doing any job he should offer a two Rakat prayer other than the compulsory ones and say (after the prayer):

'Allahumma inni astakhiruka bi'ilmika, Wa astaqdiruka bi-qudratika, Wa as'alaka min fadlika al-'azlm Fa-innaka taqdiru Wala aqdiru, Wa ta'lamu Wala a'lamu, Wa anta 'allamu l-ghuyub. Allahumma, in kunta ta'lam anna hadha-l-amra Khairun li fi dini wa ma'ashi wa'aqibati amri (or 'ajili amri wa'ajilihi) Faqdirhu wa yas-sirhu li thumma barik li Fihi, Wa in kunta ta'lamu anna hadha-lamra shar-run li fi dini wa ma'ashi wa'aqibati amri (or fi'ajili amri wa ajilihi) Fasrifhu anni was-rifni anhu. Waqdir li al-khaira haithu kana Thumma ardini bihi.'

(O Allah! I ask guidance from Your knowledge, And Power from Your Might and I ask for Your great blessings. You are capable and I am not. You know and I do not and You know the unseen. O Allah! If You know that this job is good for my religion and my subsistence and in my Hereafter... (or said: If it is better for my present and later needs). Then You ordain it for me and make it easy for me to get, And then bless me in it, and if You know that this job is harmful to me In my religion and subsistence and in the Hereafter... (or said: If it is worse for my present and later needs). Then keep it away from me and let me be away from it. And ordain for me whatever is good for me, And make me satisfied with it).

The Prophet added that then the person should name (mention) his need.

Sahih Bukhari Volume 002, Book 021, Hadith Number 263 Also see Sahih Bukhari Volume 008, Book 075, Hadith Number 391

The words “hathal-amra” in the above due translate to “this matter” and refer to the situation, deed or matter for which you are seeking Allah's guidance.

The following two hadiths also reference the same dua. It is noted that the matter is defined in the middle of the dua instead of defining it at the end. The wording may be slightly different but they serve the same purpose, i.e. to seek Allah's guidance in making a decision.

Sahih Bukhari Volume 009, Book 093, Hadith Number 487
Abu Dawud Book 002, Hadith Number 1533

After offering this prayer, one must not be impatient. There is no time limit or any defined methods in which guidance will be received. We trust that Allah has heard us and will answer us in the way that is best for us.

Life, purpose and beyond

25 Beautiful Aayah's from the Qur'an

This Book has no doubt in it - a guidance for the God-fearing. (2:2)

This is a blessed Book which We have revealed to you, that they (i.e. people) might reflect upon its verses and that those of understanding would be reminded.  (38:29)

And We have sent down to you the Book as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves. (16:89)

I did not create the Jinns and the human beings except for the purpose that they should worship Me. (51:56)

O you who believe, obey Allah and obey the Messenger and those in authority among you. Then, if you quarrel about something, revert it back to Allah and the Messenger, if you believe in Allah and the Last Day. That is good, and the best at the end. (4:59)

Do people think that they will be left (at ease) only on their saying, “We believe” and will not be put to any test? (29:2)

Surely We will test you with a bit of fear and hunger, and loss in wealth and lives and fruits, and give good tidings to the patient. (2:155)

Of course, you shall be tested in your wealth and yourselves; and, of course, you shall hear hurting statements from those who have been given the Book before you, and from those who associate (others with Allah in His divinity). If you observe patience and fear Allah, then this is among the matters of firm resolution. (3:186)

Did they not reflect in their own selves? Allah did not create the heavens and the earth and what is between them but with a just cause and for an appointed time. Yet many of the people are disbelievers in the meeting with their Lord. (30:8)

Verily! We have made that which is on earth as an adornment for it, in order that We may test them (mankind) as to which of them are best in deeds. [i.e.to do them (deeds) totally for Allah's sake and in accordance to the ways of the Prophet saws]. (18:7)

Then We made you successors after them, generations after generations in the land, that We might see how you would work. (10:14)

And know that your possessions and your children are but a trial and that surely with Allah is a mighty reward. (8:28)

Glorious is the One in whose hand is the Kingdom (of the whole universe), and He is powerful over everything. The One who created death and life, so that He may test you as to which of you is better in his deeds. And He is the All-Mighty, the Most-Forgiving, (67:1-2)

Your only friend is Allah, then His Messenger and those who believe, who establish Salah and pay Zakah and bow before Allah. (5:55)

Of mankind are some who say: "We believe in Allah," but if they are made to suffer for the sake of Allah, they consider the trial of mankind as Allah's punishment, and if victory comes from your Lord, (the hypocrites) will say: "Verily! We were with you (helping you)." Is not Allah Best Aware of what is in the breast of the 'Alamin (mankind and jinn). (29:10)

If you obey the majority of those on earth, they will make you lose the way of Allah. They follow nothing but whims, and they do nothing but make conjectures. Surely, your Lord is best aware of those who go astray from His way, and He is best aware of those who are on the right path. (6:116-117)

And verily We shall try you till We know those of you who strive hard (for the cause of Allah) and the steadfast, and till We test your record. (47:31)

We commanded man (to be good) in respect of his parents. His mother carried him (in her womb) despite weakness upon weakness, and his weaning is in two years. (We said to man,) “Be grateful to Me, and to your parents. To Me is the ultimate return. (31:14)

Every soul has to taste death. It is on the Day of Judgement that you shall be paid your rewards in full. So, whoever has been kept away from the Fire and admitted to Paradise has really succeeded. The worldly life is nothing but an illusionary enjoyment. (3:185)

.. The worldly life is nothing but a material of delusion. (57:20)

And whoever submits his self to Allah and is good in deeds, he in fact holds on to the strongest ring. Towards Allah is the ultimate end of all matters. And whoever disbelieves, let not his disbelief grieve you. To Us is their return. Then We will tell them what they did. Surely, Allah is All Aware of what lies in the hearts. We let them enjoy a little, then We will drag them to a heavy punishment. And if you ask them as to who has created the heavens and the earth, they will certainly say, “Allah.” Say, “Alhamdulillah ” (Praise be to Allah). But most of them do not know. To Allah belongs what is in the heavens and the earth. Surely, it is Allah who is free of all needs, worthy of every praise. (31:22-26)

These are the limits set by Allah. Whoever obeys Allah and His Messenger, He will admit him to gardens beneath which rivers flow, where he will live forever. That is a great success. (4:13)

He is the One who reveals clear verses to His servant, so that He brings you out from layers of darkness into the light. And to you, Allah is Very-Kind indeed, Very-Merciful. (57:9)

O you who believe, fear Allah, and speak in straightforward words. If you do so, Allah will correct your deeds for your benefit, and forgive your sins for you. Whoever obeys Allah and His Messenger achieves a great success. (33:70-71)

So did you think that We created you for nothing, and that you will not be brought back to Us?”. So, High above all is Allah, the King, the True. There is no god but He, the Lord of the Noble Throne. (23:115-116)

Mut'a - Temporary Marriages

Evidence of it's existence:

Salama b. al-Akwa' and Jabir b. Abdullah reported: Allah's Messenger (May peace be upon him) came to us and permitted us to contract temporary marriage.
Sahih Muslim Book 008, Hadith Number 3247

Yahya related to me from Malik from Ibn Shihab from Urwa ibn az-Zubayr that Khawla ibn Hakim came to Umar ibn al-Khattab and said, ''Rabia ibn Umayya made a temporary marriage with a woman and she is pregnant by him.'' Umar ibn al-Khattab went out in dismay dragging his cloak, saying, "This temporary marriage, had I come across it, I would have ordered stoning and done away with it!"
Maliks Muwatta Book 028, Hadith Number 042


Evidence that it was conditional:

Abdullah (b. Mas'ud) reported: We were on an expedition with Allah's Messenger (May peace be upon him) and we had no women with us. We said: Should we not have ourselves castrated? He (the Holy Prophet) forbade us to do so He then granted us permission that we should contract temporary marriage for a stipulated period giving her a garment, and 'Abdullah then recited this verse: "Those who believe do not make unlawful the good things which Allah has made lawful for you, and do not transgress. Allah does not like transgressors" (al-Qur'an, v. 87).
Sahih Muslim Book 008, Hadith Number 3243


When it was made forbidden:

Narated By Saburah ibn Ma'bad al-Juhani : The Apostle of Allah (pbuh) prohibited temporary marriage with women.
Abu Dawud Book 005, Hadith Number 2068

Ali b. Abi Talib reported that Allah's Messenger (may peace be upon him) forbade on the Day of Khaibar temporary marriage (Muta') with women and the eating of the flesh of domestic asses.
Sahih Muslim Book 021, Hadith Number 4763


Conclusion:

Iyas b. Salama reported on the authority of his father that Allah's Messenger (May peace be upon him) gave sanction for contracting temporary marriage for three nights in the year of Autas 1847 and then forbade it.
Sahih Muslim Book 008, Hadith Number 3251

Sabra al-Juhanni reported on the authority of his father that while he was with Allah's Messenger (May peace be upon him) he said: O people, I had permitted you to contract temporary marriage with women, but Allah has forbidden it (now) until the Day of Resurrection. So he who has any (woman with this type of marriage contract) he should let her off, and do not take back anything you have given to then (as dower).
Sahih Muslim Book 008, Hadith Number 3255

Some Sahabas gave certain relaxation in connection with the contracting of temporary marriage, whereupon they were reminded not to be hasty (in your religious verdict).

Ali (Allah be pleased with him) heard that Ibn Abbas (Allah be pleased with them) gave some relaxation in connection with the contracting of temporary marriage, whereupon he said: Don't be hasty (in your religious verdict), Ibn 'Abbas, for Allah's Messenger (May peace be upon him) on the Day of Khaibar prohibited forever the doing of it-And eating of the flesh of domestic asses.
Sahih Muslim Book 008, Hadith Number 3266

Umer (ra) later prohibited it as well during the time of his khilafa.

Umm Ma’bud’s description of the Messenger of Allah (Peace Be Upon Him)

Note: The following event is described in the Seerah and occurred during the Migration/Hijra from Mecca to Medina.

Rasulullah (the messenger of Allah) and Abu Bakr (ra) visited a tent, in front of this tent was an old woman Umm Ma’bad, this woman was very generous: anybody traveling/passing by she would feed them. When Rasulullah got there, she did not provide them with anything. So nabi (the Prophet ﷺ) asked if she had anything to spare. She said if “I did, you would not have to ask”. Rasulullah then saw a very weak goat in the corner, he asked about it and she said it was too weak to flock with the others. Nabi asked if there was any milk in her, and she replied to say the goat was weaker than that, so Rasulullah asked if he could milk her, and he asked for a big container, not a small cup: the milk flowed out until it filled the container.

He gave it to the old lady first, then Abu Bakr (ra), Amir and Abdullah, and he was the last to drink; he said that the servant of the people is the last to drink. Rasulullah then left. There was a lot of milk left. So when Umma Ma’bad’s husband returned with the flock, he saw the milk and asked where the milk had come from, Umme Ma’bad replied “a blessed man visited us and he is the one that milked the goat”.

When he asked her to describe him, Umme Ma’bad said:

“I saw him to be a man of evident splendor  fine in figure. His face handsome, slim in form. His head not too small, elegant and good looking. His eyes large and black, his eyelids long. His voice deep. Very intelligent. His brows high and arched. His hair in plaits, his neck long and beard thick. He gave an impression of dignity when silent, and high intelligence when he talked. His words were impressive, and he was decisive not trivial, nor trite. His ideas like pearls moving on their string. He seemed the most splendid and fine looking man from a distance, and the very best of all from close by. Medium in height, the eye not finding him too tall, nor too short. A tree branch as it were between two others, but he was the finest looking of the three: the best proportioned. He was the centre of his companions’ attention: when he spoke they listened well, and if he ordered they hurried to obey. A man well helped, well served, never solemn, never refuted” – (Best description though she met him once)

Her husband said, this man must be Muhammad ﷺ, the one who Quraish are pursuing. If I meet him, I will pledge allegiance and become Muslim. She had already pledged allegiance and became Muslim.

It is a challenge at times to translate the exact meaning from Arabic to English, hence there are a few other versions available as well from other sources:

Version 1

“I saw a man who is handsome, of glowing countenance, and of good proportions, with neither a large stomach nor a small head. He is smart of appearance, with balanced features, deep black eyes, and long eyelashes. His voice is not coarse. He has a long neck, a full rounded beard, and thick eyebrows that meet each other. When he is silent, he is stately and composed, and when he speaks, his appearance is impressive.

“He is the most beautiful and striking man from a distance and the best and most beautiful from close up. He is well spoken, clear in what he says, saying neither too much nor too little, his words flowing forth like a perfect string of pearls.

“He is neither too tall nor overly short, a stately man in the company of two other stately men (one of them was Abu Bakr RA, the other Abdullah ibn Urayqat), and he is the most prominent among them and the most well-respected.

“He has companions who surround him. If he speaks, they listen to him, and if he commands, they hasten to fulfill his command. He is well served and attended, though he is neither stern nor argumentative.”

Version 2

“I saw a man, pure and clean, with a handsome face and a fine figure. He was not marred by a skinny body, nor was he overly small in the head and neck. He was graceful and elegant, with intensely black eyes and thick eyelashes. There was a huskiness in his voice, and his neck was long. His beard was thick, and his eyebrows were finely arched and joined together. When silent, he was grave and dignified, and when he spoke, glory rose up and overcame him. He was from afar the most beautiful of men and the most glorious, and close up he was the sweetest and the loveliest. He was sweet of speech and articulate, but not petty or trifling. His speech was a string of cascading pearls, measured so that none despaired of its length.”

This hadîth is related by al-Hâkim in al-Mustadrak (3/9-10), al-Tabarânî in al-Mu`jam al-Kabîr (3605), Abû Nu`aym in Dalâ’il al-Nubuwwah (282-278), and al-Lâlikâ’î in I`tiqâd Ahl al-Sunnah (1434-1437).

Version 3

She said, “I saw a man externally bright; fair of face (beautiful face). His form was not blemished (The slimness of his body); he was not afflicted by extreme leanness (he was not thin), he was not plump but beautifully proportioned (He radiated beauty); his eyes were deep set (they were black); his eyelids were bushy (he had long eyelashes); his voice was melody (throaty and beautiful); his neck was prominent (long); his beard was dense (ample hair); curved furrows (long arched eyebrows). If silent, he possessed dignity, when he spoke, its elevation and loftiness was beautiful. He is the most beautiful person, beautiful from afar and stunning when close. Delightful speech with pauses, without jest or nonsense (speech between a little and a lot). His speech is like the beads of a necklace cut (he would not speak excessively or moderately). His height does not harm and the eye is not taken over by him, a branch between two branches, he is more radiant than them and he is most respected.

Khamr, ethyl and all that jazz

Disclaimer: The purpose of this article is not to list out each and every consumable item that is and is not permissible. Rather the purpose is to provide one with sufficient knowledge to make an educated decision in regards to consumption of certain foods or drinks in light of the commands in the Qur'an and the teachings in the Sunnah. The rulings based on some of the madhabs has been included for reference only.

What is Alcohol?

Alcohol is produced through alcoholic fermentation of material containing sugar or starch. Starch first has to breakdown into sugar and sugar is then fermented by yeast which converts it into ethyl alcohol or ethanol and carbon dioxide (CO2). Molasses from sugar cane, beet sugar, wood sugar (sulphite lye), fruits, and berries are the raw material used to produce alcohol. Starchy products such as cereal, rice, corn and potato are also used as a raw material to produce alcohol. Alcohol obtained from fermentation is subject to separation, concentration and distillation. The chemical name of alcohol is ethanol and C2H5OH is the chemical formula.

Alcohol is now used as an individual ingredient in a food product. It is also used as solvent in natural and artificial flavors. It is also used as extracting solvent in vanilla products such as vanilla extract (about 35%), vanilla sugar (sugar mixed with vanilla extract). It is also present in naturally brewed soy sauce up to 2% as a by-product of fermentation of soybean and wheat.

The alcohol found in alcoholic beverages is ethyl alcohol (ethanol). Ethanol or alcohol has the quality of making a person drunk. Ethanol has widespread use as a solvent of substances intended for human contact or consumption, including scents, flavorings, colorings, and medicines.

You will not find pure alcohol in most drinks; drinking pure alcohol can be deadly because it only takes a few ounces of pure alcohol to quickly raise the blood alcohol level into the danger zone. For various types of beverages, the ethanol concentration (by volume) is as follows:

    Beer = 4 to 6 percent (average of about 4.5 percent)
    Wine = 7 to 15 percent (average of about 11 percent)
    Champagne = 8 to 14 percent (average of about 12 percent)
    Distilled spirits (e.g. rum, gin, vodka, whiskey) = 40 to 95 percent.

Alcohol is also obtained other than fermentation process called synthetic alcohol. Synthetic alcohol produced from ethylene gas or petroleum source is not different scientifically from alcohol obtained from fermentation method. It has the same chemical formula C2H5OH and has the same quality of providing a sequential depressant action on the central nervous system.

The process of fermentation existed in the earlier times as well as noted in Sahih Muslim Book 023, Hadith Number 4961.

 
The Gradual Prohibition of Khamr (Intoxicant)

Ibn `Umar, Ash-Sha`bi, Mujahid, Qatadah, Ar-Rabi` bin Anas and `Abdur-Rahman bin Aslam stated that the first Ayah revealed about Khamr was:
(They ask you about Khamr and gambling. Say: "In them there is great sin...') (2:219)

This Ayah was the beginning of the process of prohibiting Khamr, not explicitly, but it only implied this meaning.

Then, this Ayah that is in Surat An-Nisa' was revealed:

(O you who believe! Approach not As-Salah (the prayer) when you are in a drunken state.) (4:43)

Soon after, Allah sent down a clear prohibition of Khamr in Surat Al-Ma'idah:

(O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansab, and Al-Azlam are an abomination of Shaytan's handiwork. So avoid (strictly all) that (abomination) in order that you may be successful. Shaytan wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allah and from As-Salah (the prayer). So, will you not then abstain) (5:90-91)

Ref. ABu Dawud, Book 20, No. 3662


In light of Hadith

Ibn 'Umar, through another chain of transmitters; reported Allah's Messenger (may peace be upon him) having said this: Every intoxicant is Khamr and every intoxicant is forbidden.
Sahih Muslim Book 023, Hadith Number 4964

It was narrated from 'Abdulla bin Umar that the Messenger of Allah said: Every intoxicant is unlawful and whatever causes intoxication in large amounts, a small amount of it is (also) unlawful.
Sunan Ibn Majah, Volume 4, No. 3392

Narated By Jabir ibn Abdullah : The Prophet (pbuh) said: If a large amount of anything causes intoxication, a small amount of it is prohibited.
Abu Dawud Book 020, Hadith Number 3673

Reminder: And whatever the Messenger has given you - take; and what he has forbidden you - refrain from. (57:7)

It is recorded in the Two Sahihs, that `Umar bin Al-Khattab said in a speech; while standing on the Minbar of the Messenger of Allah (in the Prophet's Masjid in Al-Madinah) "O people! The prohibition of Khamr was revealed; and Khamr was extracted from five things: From grapes, dates, honey, wheat and barley. Khamr is what intoxicates the mind.'' Al-Bukhari recorded that Ibn `Umar said, "The prohibition of Khamr was revealed when there were five kinds of intoxicants in Al-Madinah, besides what was produced from grapes.''

 
In light of Madhab:

According to the principles of Hanafi Madhab, the prohibition of Khamr is restricted to the alcohol derived from grapes [and dates]. Those alcohols derived from non date and grape sources are permissible for consumption provided that:

    It is not used for intoxication.
    It is not used in vain for futility.
    It is not used to such a level which intoxicates.

The alcohol (ethanol) used in most of commercial products in our times is not derived from dates and grapes. Hence consumption of such non-khamr alcohol is permissible when used within the bounds of above conditions.

With the above guidelines in mind, Ethyl Alcohol (ethanol) is the base intoxicating chemical. It can be derived either through fermentation of grapes, dates or other glucose rich sources. It can even be made synthetically. The ruling of ethyl alcohol will depend on its source. If it is derived from grapes or dates, then its consumption will be strictly haram (prohibited). While, if it is derived from non grapes or non date source, then it’s consumption will be permissible as long as the conditions are met.

According to Imam Shafi R.A and Imam Malik R.A, the understanding is that that any liquid intoxicant made from any thing is Haram.

Conclusion:

Nu'man b. Bashir (Allah be pleased with him) reported:  I heard Allah's Messenger as having said this (and Nu'man) pointed towards his ears with his fingers): What is lawful is evident and what is unlawful is evident, and in between them are the things doubtful which many people do not know. So he who guards against doubtful things keeps his religion and honors blameless, and he who indulges in doubtful things indulges in fact in unlawful things ...
Sahih Muslim Book 010, Hadith Number 3882

The Ring of the Prophet (peace be upon him)

It is sunnah for a man to wear one silver ring on his pinky finger. If it has a stone, it is sunnah for it to face inwards towards his palm, out of emulation of the Prophet SAWS. There is no explicit reference on it's size, color, or shape of the stone. It is not a fard act and there is no evidence that a Muslim is required to wear one. One must also be careful not to fall into shirk by believing in an object to have any sort of power or blessing in it.

 
The Ring of the Prophet (SAWS)
Anas b. Malik reported that Allah's Messenger (peace be upon him) wore a silver ring on his right hand which had an Abyssinian stone in it, and he kept its stone towards the palm.
Sahih Muslim Book 024, Hadith Number 5223

Imam al-Nawawi said in his commentary on Sahih Muslim: "The scholars say an Abyssinian stone means a stone of onyx [ in which there is whiteness and blackness] or carnelian ('aqiq) because their mines are in Abyssinia and Yemen, or it is said [it means] that it's color was Abyssinian (i.e. black)."
Yahya Bin Sharaf al-Nawawi, Sahih Muslim Bisharh al-Imam Abi Zakariya Yahya Bin Sharaf al-Nawawi (Beruit: Dar al-Fikr, 1995), 7:58-59.

Some of the scholars among them al-Suyuti also said that Abyssinian means a kind of chrysolite with a greenish color which exists in the lands of the Abyssinians. Abdullah Bin Sa'eed Muhammad 'Abbadi al-Lahji, Kitab Muntaha al-Sul 'Ala Wasa'il al-Wusul Ila Shama'il al-Rasul, 3d. ed. (Beruit: Dar al-Minhaj, 2003), 1:540.

This prophetic tradition is rigorously authenticated and one explanation for an Abyssinian stone is that it was carnelian ('aqiq), but it should be noted that there are no prophetic traditions which have been authenticated stating that the prophet, Allah bless and grant him peace, wore a carnelian ring. Shaykh Abdullah al-Lahji said in his commentary on al-Nabahani's Shama'il: "Everything that has been transmitted of prophetic sayings concerning carnelian rings, indeed none of it is authenticated; even if it's chains of transmission are numerous as the Hafiz Ibn Rajab said [Allah have mercy on him]."  ibid., 1:541.

Commentary researched by Shaykh Abdul-Karim Yahya, SunniPath Academy Teacher


History
Narated By Anas b. Malik : The Apostle of Allah (peace be upon him) wanted to write to some Persian rulers. He was told that they would not read a letter without a seal in the form of a silver ring on which he engraved "Muhammad the Apostle of Allah."
Abu Dawud Book 029, Hadith Number 4202

The tradition mentioned above has also been transmitted by Anas through a different chain of narrators. This version as transmitted by 'Isa b. Yunus adds: It remained in his hand until he died, the hand of Abu Bakr until he died, in the hand of 'Umar until he died, and in the hand of 'Uthman. When he was near a well, it fell down into it. He ordered to take it out, but it could not be found.
Abu Dawud Book 029, Hadith Number 4203

Narated By Ibn 'Umar : The Apostle of Allah (peace be upon him) took a signet-ring of gold, and put the stone next the palm of his hand. He engraved on it "Muhammad, the Apostle of Allah." The people then took signet-rings of gold. When he saw that they had taken them (like his ring), he threw it away and said: I shall never wear it. He then fashioned a silver ring and engraved on it "Muhammad, the Apostle of Allah." Then Abu Bakr wore it after him, then 'Umar wore it after Abu Bakr, and then 'Uthman wore it after 'Umar till it fell down in a well called Aris.
Abu Dawud Book 029, Hadith Number 4206

Right Hand
Narated By Ali ibn Abu Talib : The Prophet (peace be upon him) used to wear the signet-ring on his right hand.
Abu Dawud Book 029, Hadith Number 4214

Left Hand
Narated By Abdullah ibn Umar : The Prophet (peace be upon him) used to wear the signet-ring on his left hand, and put its stone next the palm of his hand.
Abu Dawud Book 029, Hadith Number 4215

The Weight
Narated By Buraydah ibn al-Hasib : A man came to the Prophet (peace be upon him) and he was wearing a signet-ring of yellow copper. He said to him: How is it that I notice the odour of idols in you? So he threw it away, and came wearing an iron signet ring. He (the Prophet) said: What is it that I see you wearing the adornment of the inhabitants of Hell? So he threw it away. He asked: Apostle of Allah, what material I must use? He said: Make it of silver, but do not weigh it as much as a mithqal (4.235 grams).
Abu Dawud Book 029, Hadith Number 4211

Etiquette
Narrated Anas ibn Malik: When the Prophet (peace be upon him) entered the privy, he removed his ring.
Abu Dawud Book 1, Number 0019

It is prohibited to wear a ring in the middle finger and the one next to it.
'Ali reported: Allah's Messenger (peace be upon him) forbade me that I should wear a ring in this and that finger of mine, and he pointed to the middle finger and the next one.
Sahih Muslim Book 024, Hadith Number 5229
Also see Abu Dawud Book 029, Hadith Number 4213

Why it may not be a sunnah
Some scholars say that wearing any ring is not Sunnah since the prophet Muhammad (peace be upon him) used to wear a ring for signing letters sent to other kings because they told him that kings would not accept any letter that has not been signed. Hence, Scholars say it is sunnah for those who use it to sign papers and documents and some say it is Sunnah even for normal people - this is by scholarly opinion only.

•     Hanafi: For Rulers, it is Sunnah.
•     Maliki: It is permissible and recommended to wear a ring since you want to imitate the prophet (peace be upon him) . and Haram if you wear a ring to show off
•     Hanbli: It is permissible and NOT recommended
•     Shafi: Sunnah for Rulers and Normal muslims

Note: In Sahih Bukhari and in Sunan Abu-Dawud, the ring of the Prophet (peace be upon him) was of silver, and its stone was of silver too. Some researchers provide references that the Prophet  (peace be upon him) may have owned more than one ring. Allah knows best.

Sujood al-Tilawah (Prostration of Recitation)

It is narrated on the authority of Abu Huraira that when, the son of Adam recites the Ayat of Sajdah (prostration) and then falls down in prostration, the Satan goes into seclusion and weeps and says: Alas, and in the narration of Abu Kuraib the words are: Woe unto me, the son of Adam was commanded to prostrate, and he prostrated and Paradise was entitled to him and I was commanded to prostrate, but I refused and am doomed to Hell.

Sahih Muslim Book 001, Hadith Number 0144

Sujood al-Tilawah is prostration when reading certain verses of the Qur'an.  There are fifteen verses in the Qur'an that praise those who "prostrate to Allah". The locations of these verses are marked in the Arabic text of the Quran with a symbol in the shape of a mihrab. 

1. Al-A'raf,7:206
2. Ar-Ra'd,13:15
3. An-Nahl,16:50
4. Al'Isra',17:109
5. Maryam,19:58
6. Al-Hajj,22:18
7. Al-Hajj,22:77*
8. Al-Furqan,25:60
9. An-Naml,27:26
10. As-Sajdah,32:15
11. Sad,38:24
12. Fussilat,41:38
13. An-Najm,53:62
14. Al-Inshiqaq,84:21
15. Al-A'laq,96:19

*In all, 14 places of prostration are agreed upon by all Muslim religious scholars while Imam Shafie' suggest prostration at this point as well.

During Recitation:

If a person is reading the Quran, or listening to its recitation, he or she should prostrate (make sujood) one time after reading one of these verses. While this is recommended, it is not an obligation to do so and it is not a sin to omit this practice. Think Sunnah!

During Salah

If a person is praying at the recitation of such a verse, the worshipper should say "Allahu Akbar" and go directly from standing to prostrating, without bowing in between. After one sujood, the worshipper says, "Allahu Akbar," stands up and continues the prayer.

How Is It Done

Prophet SAW said "When you have recited a verse requiring sajdah tilawat, you should go down for sajdah with Allahu-Akbar and rise from sajdah with Allahu-Akbar, which may be performed sitting, though it is preferable to prostrate oneself from the standing position." (Abu Dawood)

What To Say

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.


'Ali reported that when the Prophet prostrated he would say, "O Allah, to You have I prostrated, in You have I believed, and to You have I submitted. I have prostrated my face to the One who created me and formed me in the best of forms. He is the One who gave it hearing and sight. Blessed be Allah, the Best of Creators."

اللَّهُمَّ لَكَ سَجَدْتُ وَبِكَ آمَنْتُ وَلَكَ أَسْلَمْتُ سَجَدَ وَجْهِى لِلَّذِى خَلَقَهُ وَصَوَّرَهُ وَشَقَّ سَمْعَهُ وَبَصَرَهُ تَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ

Allahumma laka sajadtu wa bika amantu wa laka aslamtu, sajada wajhi lilladhi khalaqahu wa sawarahu wa shaqa sam‘ahu wa basarahu, tabaraka Allaah ahsan ul-khaaliqin 

Sahih Muslim Book 004, Hadith Number 1695

O Allah! Record for me, a reward with You for it, remove a sin from me by it, and store it away for me with You for it, and accept it from me as You accepted it from Your worshiper Dawud

اللَّهُمَّ اكْتُبْ لِي بِهَا عِنْدَكَ أَجْرًا وَضَعْ عَنِّي بِهَا وِزْرًا وَاجْعَلْهَا لِي عِنْدَكَ ذُخْرًا وَتَقَبَّلْهَا مِنِّي كَمَا تَقَبَّلْتَهَا مِنْ عَبْدِكَ دَاوُدَ

Allahumma Aktub Li Biha Indaka Ajran, Wada Anni Biha Wizran, Waj’alha Li Indaka Dhukhran, Wa Taqabbalta Min Abdiki Dawud

Jami` at-Tirmidhi 3424
Chapter 33: What Is Said In The Prostration Of Recitation
Book 48, Hadith 55