Description of the Prayer, - Dought & clear, - * Mistakes in the prayer

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I used not to pray, but I have repented and started to pray again, praise be to Allah. But the problem now is that I forget and make a lot of mistakes in my prayer.
I will mention some of the mistakes, and please tell me whether my prayer in this case is valid or not?
For example, if I recite Soorat al-Faatihah, then after it I recite a word, or two or three letters, of a soorah after al-Faatihah, but then I stop and start to recite a different soorah, is that permissible?
Also, is it permissible for me to pray reciting the same soorah in every prayer?
Sometimes, after coming up from prostration and standing up to perform the second rak‘ah, I find myself raising the hands with the takbeer by mistake, but I stop it and put my hands on my chest straightaway. Is my prayer valid in this case?
Sometimes when rising from bowing, I raise my hands because I forget, and I find myself letting them fall by my sides instead of putting them on my chest, then when I realize I put them back on my chest to correct the mistake. Is this permissible?
Is it permissible either when sitting between the two prostrations or when sitting to recite the first or second tashahhud, to sit with both feet upright and sitting on them (sometimes I put them together and sometimes I separate them a little, and I do same thing when I am prostrating)?
Sometimes when reciting during the prayer, I forget a letter; for example I say “At-Tahiyyaatu Lillahi as-salawaatu al-tayyibaat (All compliments, prayers, pure words are due to Allah)” – if you notice I do not say “wa as-salawaatu wa at-tayyibaat (All compliments [and] prayers and pure words).” Similarly in as-salaat al-Ibraaheemiyyah [durood] sometimes I say: “Allaahumma salli ‘ala Muhammad wa ‘ala aali Muhammad kama salayta ‘ala aali Ibraaheem, wa baarik ‘ala Muhammad wa ‘ala aali Muhammad kama baarakta ‘ala aali Ibraaheem, innaka hameedun majeed (O Allaah, send prayers upon Muhammad and the family of Muhammad, and send blessings upon Muhammad and the family of Muhammad, as You sent prayers and blessings upon Ibraaheem and the family of Ibraaheem; You are indeed Worthy of Praise, Full of Glory).”, and sometimes I forget a phrase from it. Is that acceptable?
If I make a mistake in recitation of a soorah, but then I repeat it in the correct manner, is that acceptable and can I apply that to everything I recite during the prayer? Is that permissible?
Is it permissible to look at something other than the precise spot of prostration?
Also, with regard to what is worn during the prayer, I wear a garment that has buttons and is open at the neck and a little at the chest, and I wear over it a large head covering that covers my chest and neck, but when I bow or prostrate, they both show if looking from behind and below; is that permissible?
If my prayer is wrong, does this mean that my fasting is also invalid?
I'm sorry for such a long message. May Allah reward you with good.
Praise be to Allah.
~1~
It is preferable to complete the soorah that you have started, but if you move to another soorah before completing the first one, there is nothing wrong with that and your prayer is valid.
~2~
Raising the hands during the prayer is one of the Sunnahs of the prayer. So if you raise your hands, it is Sunnah and is not a mistake, as you thought. But if you do not raise them, that does not affect your prayer. The same applies to putting them on the chest after rising from bowing. Please see the answer to question no. 3267for information on the points when the hands should be raised.
~3~
With regard to the manner of sitting, please see the answer to question no. 103886. For a description of the prayer of the Prophet (blessings and peace of Allah be upon him), please see question no. 13340.
~4~
As-salaah al-Ibraaheemiyyah [durood] is Sunnah, so if you omit a letter or two, you do not have to do anything and your prayer is still valid, in sha Allah.
~5~
If the mistake occurs in al-Faatihah, then it must be corrected, because al-Faatihah is a pillar or essential part of the prayer, without which the prayer is not valid. But if the mistake is other than in the recitation of al-Faatihah, it must also be corrected, but it does not invalidate the prayer, even if you do not correct your recitation whilst you are praying. Similarly, there is no blame on you if you move from one soorah to another, even though it is preferable to complete the soorah which you started. And there is nothing wrong with you repeating the same soorah after al-Faatihah in every rak‘ah, or in every prayer, if that is easier for you or if you have memorized it better than others.
~6~
The Sunnah in prayer is for the worshipper to look at the spot of prostration. Please see the answer to question no. 25848. And it is makrooh (disliked) to look around whilst praying. For a detailed discussion on that, please see the answer to question no. 160647.
~7~
If your prayer is invalidated in some way, that does not necessarily mean that your fasting is invalid, because there is no connection between the two.
~8~
It is obligatory to cover the ‘awrah whilst praying. If a woman prays with her ‘awrah uncovered, her prayer is not valid. The woman’s whole body is ‘awrah during prayer, apart from the face and the hands, so she must cover all of her body. For more information, please see the answers to questions no. 135372and 126265
~9~
If the nature of the garment you wear is such that every time you bow or prostrate any part of your body becomes uncovered (the neck, chest or anything else), then prayers offered when wearing it are invalid, because of what is mentioned above about it being obligatory to cover the ‘awrah
An-Nawawi (may Allah have mercy on him) said: If a person prays in a chemise with a wide opening in front and his ‘awrah can be seen from above when bowing or prostrating or at other points in the prayer, his prayer is not valid and he should fasten that opening, or tie something around his middle, or put something over the opening that fastens on his shoulders, or the like…
End quote fromRawdat at-Taalibeen(1/284)
But if the uncovering is accidental, such as if the garment rides up without him intending it to, and some part of the ‘awrah becomes uncovered, then what the worshipper must do is hasten to cover up whatever of his ‘awrah has become uncovered as soon as he realizes that that has happened. His prayer is not invalidated by that, and he does not have to repeat it.
See also the answer to question no. 135372
With regard to the prayers that you offered before that in which there were some mistakes, there is no blame on you for whatever you did when you were unaware of the rulings, and you do not have to make up any of them. Rather you have to try hard to learn and find out what is correct from the Sunnah from now on, but without getting carried away by insistent thoughts or becoming paranoid, so that the Shaytaan will not spoil your worship.
And Allah knows best.

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For children, - Muslim Mothers Prayer: Companion of Prophet Musa / Moses (pbuh) in Paradise

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Once, while conversing with Almighty Allah (SWT), Prophet Musa / Moses (pbuh)requested: "O' Lord! I desire to meet the person, who is to be my companion in Paradise."
Jibril (Gabriel) descended and informed Prophet Musa / Moses (pbuh) that his companion was to be a butcher who lived in a certain place. Prophet Musa / Moses (pbuh) set out in search of him and arrived at his shop, when he noticed a youth, resembling a night watchman, busy selling meat.
When night fell, the youth took some meat and proceeded towards his house. Prophet Musa / Moses (pbuh) followed him till they reached there. Prophet Musa / Moses (pbuh) approached the youth and said, "Would you not like to have a guest?" The youth willingly agreed and took Prophet Musa / Moses (pbuh) inside.
Prophet Musa / Moses (pbuh) watched the youth preparing some food. When he had finished, he brought down a large basket from the upper storey. Bringing out an old and wizened woman from inside it, he washed her and then proceeded to feed her with his own hands. When the youth was about to carry the basket back to its original place, Prophet Musa / Moses (pbuh) noticed the old woman's lips move as she mumbled something incomprehensible.
The youth then brought food for Prophet Musa / Moses (pbuh) and both of them ate their dinner. Prophet Musa / Moses (pbuh) inquired, "What is your relation with this old woman?"
The youth replied, "She is my mother and since my financial state does not allow me to purchase a slave-girl for her, I myself strive to serve and look after her."
Prophet Musa / Moses (pbuh) questioned further, "What did your mother mumble before you took her upstairs?"
The youth responded, "Whenever I wash her and feed her, my mother prays: May Allah (SWT) forgive you and place you in the company and in the rank of Prophet Musa / Moses (pbuh) in Paradise."
Hearing this, Prophet Musa / Moses (pbuh) said, "O' Youth! I give you glad tidings; Allah (SWT) has accepted your Muslim Mothers Prayers and Jibril (Gabriel) has informed me that you shall be my companion in Paradise!"

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Menstruation and Post-Natal bleeding, - Dought& clear, - * If a woman gives birth and does not bleed, or she bleeds a little then it stops before the end of forty days

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There is a woman who gave birth 22 days ago, but she does not have any postpartum bleeding. Should she pray? Or should she wait for forty days?.
Praise be to Allaah.
Firstly:
Nifaas (postpartum bleeding) refers to the blood that comes out of the uterus because of giving birth.
If the birth took place without any bleeding -- which is very rare -- then the woman is not regarded as being in nifaas and she is not subject to the same rulings as women who are in nifaas, because the ruling depends on the presence of blood.
Ibn Qudaamah al-Maqdisi said: If she gives birth and does not see any blood, then she is pure (taahir) and not in nifaas, because nifaas is blood, and there is no blood in this case. End quote.Al-Mughni, 1/429
Ibn Hajar al-Haytami said: If a woman gives birth and does not see any blood, then there is no nifaas for her at all, and if she does ghusl, she comes under the same rulings as women who are pure (taahir) in all aspects. End quote fromal-Fataawa al-Fiqhiyyah al-Kubra, 1/358
Inal-Mawsoo‘ah al-Fiqhiyyah(41/15) it says: If the birth was free of blood or there was no bleeding, such as if the infant came out dry, then she is pure (taahir) and there is no nifaas for her, because nifaas is blood, and there is no blood in this case. End quote.
The scholars of the Standing Committee for Issuing Fatwas were asked: Some women experience difficulties in giving birth and they have to give birth by means of a Caesarian section, in which case the child does not come out through the vagina. What is the ruling on these women in sharee‘ah, with regard to the bleeding of nifaas?
They replied:
They come under the same ruling as women who are in nifaas: if the woman sees blood, she should refrain (from prayer etc.) until she becomes pure, and if she does not see any blood, then she should fast and pray like all other women who are pure (taahir). End quote fromFataawa al-Lajnah al-Daa’imah(2/420)
Secondly:
The scholars differed as to whether ghusl is obligatory in this case.
It was said that she does not have to do ghusl, because Islam only requires it of women who are in nifaas, and in this case the woman is not in nifaas in any way.
This is the view of the Maalikis and Hanbalis.
See:al-Mughni, 1/429;al-Mawsoo‘ah al-Fiqhiyyah, 14/51
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) favoured this view, and said: If a woman gives birth and does not see any blood, which is very rare, in this case she should not refrain (from prayer and so on) for the period of nifaas. If she gives birth at sunrise and the time for Zuhr begins and she did not see any blood, then she does not have to do ghusl; rather she should do wudoo’ and pray. End quote fromal-Sharh al-Mumti‘, 1/281
And it was said that she does have to do ghusl, because giving birth is usually a cause of nifaas which makes ghusl obligatory, so giving birth should make ghusl obligatory too.
This is the view of the Shaafa‘is and is the view favoured by the scholars of the Standing Committee for Issuing Fatwas, who said:
If a pregnant woman gives birth and no blood comes out, then she has to do ghusl and pray and fast, and her husband may have intercourse with her after she does ghusl, because what usually happens in the case of childbirth is that blood comes out, even if it is a little, with the baby or straight afterwards. End quote fromFataawa al-Lajnah al-Daa’imah, 5/421
In order to be on the safe side, she should do ghusl so as to avoid an area in which there is a difference of opinion among the scholars.
Thirdly:
If she bleeds for several days, then the bleeding stops, she has to do ghusl and pray and fast, even if that is before forty days have passed since giving birth. There is scholarly consensus on this point, because there is no minimum limit for nifaas. This has been discussed in the answer to question number 50308. If the bleeding resumes within the 40 day period, then this is nifaas; and whatever goes beyond the 40 days is istihaadah (irregular bleeding) which does not prevent her from praying and fasting.
And Allah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * She had a miscarriage after one month, and that coincided with the time of her period - should she pray?

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My period was one week late, after which I fell whilst walking, and I started to bleed. It seems that there was a pregnancy which had not yet taken human shape, because it was approximately one month. I waited, on the basis that it was a period, but it lasted for ten days, and my period is usually five days only, and I am still bleeding. Should I do ghusl, wear a pad and pray and complete the rituals of my Hajj, and regard it as istihaadah (non-menstrual vaginal bleeding)?
Praise be to Allaah.
If a woman has a miscarriage before eighty-one days of pregnancy, the bleeding that happens is not regarded as nifaas; rather it is istihaadah (non-menstrual vaginal bleeding), unless it coincides with the usual time of her period, in which case it is menstrual bleeding.
Istihaadah does not prevent a woman from praying, fasting and doing tawaaf, but she has to do wudoo’ at the time of each prayer.
See also the answer to question no. 107115.
As this time is close to the time of your period, and the menses may come late or come early, and the basic principle is that what comes out of a woman is menses, then it seems that you should regard the bleeding you have as menstrual, and whatever lasts longer than the five days of your normal period should also be regarded as menses, so long as it does not go beyond the longest time for menses, which is fifteen days according to the majority, or last longer than a month according to those scholars who do not think that there is any maximum length of menses, such as Shaykh al-Islam Ibn Taymiyah and those who agreed with him.
See also the answer to question no. 65903.
To sum up, the bleeding that you are experiencing is menses, and is not to be regarded as istihaadah unless the bleeding lasts for more than fifteen days, at which point you should do ghusl and pray.
And Allah knows best.

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