Hajj & Umrah, - *Perform Hajj - II

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Being physically able means that the Muslim is able to travel to the Sacred House without difficulty. If he cannot travel to the House or can only reach it with severe difficulty like a sick person or an elderly person; in such a case, if there is no hope of recovery from his sickness he should authorize a relative or someone to performHajjor‘Umrahon his behalf. However, if he dies before authorizing someone to performHajjon his behalf, his heirs should performHajjon his behalf. If a woman does not have aMahram,Hajjis not obligatory on her because she does not find the way to performHajj. A woman is forbidden by theSharee‘ah)Islamic legislation( to travel without aMahram )non-marriageable male(.
Ibn ‘Abbaassaid that he heard the Prophet,, say in aKhutbah:"No man should be alone with a woman without a Mahram, nor should a woman travel except with a Mahram."A man stood up and said, "O Messenger of Allaah, my wife set out to perform Hajj and I have been recruited in such-and-such a battle." The Prophetsaid:"Go and perform Hajj with your wife."The Prophet,, ordered him not to go to the battle but to performHajjwith his wife. He did not investigate whether the woman was young, or in a company of women or otherwise. This indicates that it is forbidden for a woman to travel without aMahramin all cases, whether by plane or car. The woman'sMahrammight be her husband or any man whom she is permanently forbidden to marry such as her father, grandfather up to all levels, and her son, her grandson down to all levels, her brother, the son of her brother down to all levels, the son of her sister down to all levels, her paternal and maternal uncle, or the paternal uncle of her father or mother or the maternal uncle of her father or her mother. The maternal uncle of a person is his maternal uncle as well as all his descendants until the Day of Resurrection. So, is the paternal uncle, whether through biological factors or breastfeeding.
Mahramsalso include theMahramsthrough a marriage relation, such as the father of the husband up to all levels, the son of the husband down to all levels, the husband of the daughter down to all levels and the husband of the mother up to all levels provided the husband has consummated the marriage. TheMahrammust be sane and have already reached puberty. The male who has not reached puberty cannot be aMahrambecause the purpose of theMahramis to guard the woman and protect her, and this is not achieved by a young boy.
If a person finds that he has satisfied the conditions of the obligation ofHajj, let him perform it as early as possible. The commands of Allaah The Almighty and His Messenger are to be carried out immediately without delay. Ibn Al-Qayyim, the renowned student of Shaykh-ul-Islam Ibn Taymiyyah, said,"Whoever abandons Hajj deliberately while he is able to do it until he dies, or withholds Zakaah and does not pay it until he died, the proofs and principles of Sharee‘ah indicate that he is not discharged of them even if they are done after his death, nor will they be accepted from him. The truth is most deserving to be followed."
Man does not know what will happen in the future, and so, you should be grateful for the blessings of Allaah The Almighty by thanking Him and performing what Allaah made obligatory upon you before death comes to you and you regret when regret is of no avail. Listen to what Allaah The Almighty Says )what means(:}And return ]in repentance[ to your Lord and submit to Him before the punishment comes upon you; then you will not be helped. And follow the best of what was revealed to you from your Lord before the punishment comes upon you suddenly while you do not perceive, Lest a soul should say, "Oh ]how great is[ my regret over what I neglected in regard to Allaah and that I was among the mockers." Or ]lest[ it say, "If only Allaah had guided me, I would have been among the righteous." Or ]lest[ it say when it sees the punishment, "If only I had another turn so I could be among the doers of good."{]Quran 39:54-58[
A Muslim who performsHajjaccording to the guidance of theSharee‘ahand follows the Messenger of Allaah,, hisHajjshall be complete whether or not‘Aqeeqahwas slaughtered on his behalf. Some of the common people think that there is noHajjfor the Muslim for whom‘Aqeeqahwas not slaughtered on his behalf. This is not correct, and there is no connection betweenHajjand‘Aqeeqah.Hajjis also valid even if a person did not make up for the days of fasting missed inRamadanbecause there is no relationship betweenHajjand fasting.
O slaves of Allaah, fear Allaah The Almighty Who Says )what means(:}And fear a Day when no father will avail his son, nor will a son avail his father at all. Indeed, the Promise of Allaah is truth, so let not the worldly life delude you and be not deceived about Allaah by the Deceiver.{]Quran 31:33[
O Muslims, performHajjthat Allaah The Almighty prescribed for you. Do not neglect or be slow.Hajjis one of the great pillars of Islam on which it is built and without which Islam will not be perfect. Perform it with sincerity to Allaah and following the Messenger of Allaah,. The Muslim who is in charge of workers, who have not performedHajj, should facilitate the matter for them and help them do it. Let him not prevent a worker from performingHajjbecause the Muslim is rewarded for making these matters easy for others. The Prophet,, said:"Whoever prepares a fighter in the cause of Allaah will be considered fighting in His cause."
When we see a person who has not performed the obligatoryHajjand he needs assistance, we should help him as much as we can, especially if he is under our responsibility and at our disposal. We should help and assist him in order to receive the reward and achieve goodness. We will not incur a great loss. A Muslim can go on the sixth day or the seventh or even the eighth day ofThul-Hijjahand return on the thirteenth day. So,Hajjtakes only five days or so. When the Muslim quits work on these days for the sake of Allaah The Almighty, Allaah will compensate him with goodness and blessings. Help your brothers, for Allaah helps the person as long as he helps his brother, and whoever fulfills the need of his brother, Allaah The Almighty fulfils his needs.

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Description of the Prayer, - Dought & clear, - * Saying between the two prostrations: Rabb ighfir li wa li waalidayya (Lord forgive me and my parents)

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What is the ruling on saying “Rabb ighfir li wa li waalidaya (Lord forgive me and my parents)” when sitting between the two prostrations? Is that permissible?.
Praise be to Allaah.
You should adhere to what was narrated of the du‘aa’ of the Prophet (blessings and peace of Allah be upon him) between the two prostrations, which is to say, “Rabb ighfir li(Lord forgive me)”, as it was narrated by an-Nasaa’i (1145) and Ibn Maajah (897) from Hudhayfah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) used to say between the two prostrations: “Rabb ighfir li, Rabb ighfir li (Lord forgive me, Lord forgive me).”
It is proven that the Prophet (blessings and peace of Allah be upon him) also used to say between the two prostrations: “Allaahumma ighfir li warhamni wajburni warfa‘ni wahdini wa ‘aafini warzuqni(O Allaah, forgive me, have mercy on me, console me, raise me in status, guide me, grant me well being and grant me provision).”
At-Tirmidhi (284) narrated from Ibn ‘Abbaas (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) used to say between the two prostrations: “Allaahumma ighfir li warhamni wajburni wahdini warzuqni(O Allaah, forgive me, have mercy on me, console me, guide me, and grant me provision).”
Abu Dawood (850) narrated it as follows: “Allaahumma ighfir li warhamni wa ‘aafini wahdini warzuqni(O Allaah, forgive me, have mercy on me, grant me well being, guide me and grant me provision).”
Ibn Maajah (898) narrated it as follows: “Rabb ighfir li warhamni wajburni warzuqni warfa‘ni(O Lord, forgive me, have mercy on me, console me, grant me provision and raise me in status).
This hadeeth was classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.
An-Nawawi (may Allah have mercy on him) said inal-Majmoo‘(3/414): With regard to the hadeeth of Ibn ‘Abbaas, it was narrated by Abu Dawood, at-Tirmidhi and others with a jayyid isnaad. It was narrated by al-Haakim inal-Mustadrakand he said: Its isnaad is saheeh. He quoted the different versions then he said: To be on the safe side, the best option is to combine all the reports and say all the phrases mentioned, of which there are seven: “Allaahumma ighfir li warhamni wa ‘aafini wajburni warfa‘ni wahdini warzuqni(O Allaah, forgive me, have mercy on me, grant me well being, console me, raise me in status, guide me and grant me provision).” End quote.
With regard to adding to this du‘aa’, what appears to be the case is that it is permissible, but it is preferable to keep to what has been narrated and to offer du‘aa’ for one’s parents in prostration or before saying the salaam at the end of the prayer. Muslim (479) narrated from Ibn ‘Abbaas (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “…as for prostrating, strive in du’aa’, for it is deserving of a response (from your Lord).”
Shaykh Ibn Baaz (may Allah have mercy on him) said: Then he should rise from prostration, saying “Allahu akbar (Allah is most great),” and sit muftarishan, which means sitting on the left foot and holding the right foot upright, placing his right hand on his right thigh or on his knee, extending his fingers over his knee, and placing his left hand on his left thigh or his left knee, extending his fingers over it. This is the Sunnah. And he should say: “Rabb ighfir li, Rabb ighfir li, Rabb ighfir li(Lord forgive me, Lord forgive me, Lord forgive me), as the Messenger (blessings and peace of Allah be upon him) used to do. And it is mustahabb to say in addition to that:Allahumma ighfir li warhamni wahdini wajburni warzuqni wa ‘aafini(O Allah, forgive me, have mercy on me, guide me, console me, grant me provision and grant me well being), because that is proven from the Prophet (blessings and peace of Allah be upon him). And if he says more than that, there is nothing wrong with it, such as if he says, “Allahumma ighfir li wa li waalidayya(O Allah, forgive me and my parents)” or “Allaahumma adkhilni al-Jannah wa anjini min an-naar(O Allah, admit me to Paradise and save me from Hell)” or “Allaahumma aslih qalbi wa ‘amali(O Allah, make my heart and my actions righteous) and so on. But he should ask a great deal for forgiveness between the two prostrations, as was narrated from the Prophet (blessings and peace of Allah be upon him).
End quote fromFataawa ash-Shaykh Ibn Baaz, 11/36
And Allah knows best.

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Description of the Prayer, - Dought & clear, - * What is meant by dhikr and du‘aa’ at the end of the prayer?

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What is meant by “at the end of every prayer”? Does it mean before the salaam at the conclusion of the prayer or after it? Is it Sunnah to raise the hands in du‘aa’ after the prayer?.
Praise be to Allaah.
Firstly:
“At the end of the prayer” may mean after it, following it, or in the last part of it.
There are several hadeeths which encourage dhikr and du‘aa’ at the end of the prayers, such as the following:
1.
The report narrated by al-Bukhaari (6330) and Muslim (594) from al-Mugheerah ibn Shu‘bah (may Allah be pleased with him), according to which the Messenger of Allah (blessings and peace of Allah be upon him) used to say at the end of every prayer after saying the salaam:Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer. Allaahumma laa maani‘ lima a‘tayta wa laa mu‘ti lima mana‘ta wa la yanfa‘ dhaa’l-jadd minka al-jadd (There is no god but Allaah Alone, with no partner or associate, His is the sovereignty and to Him be praise, and He is Able to do all things. O Allaah, none can withhold what You give and none can give what You withhold, and no wealth or majesty can benefit anyone for from You is all wealth and majesty).
2.
The report narrated by al-Bukhaari (6329) from Abu Hurayrah (may Allah be pleased with him): They said: O Messenger of Allah, the wealthy have attained exclusively the high ranks and eternal blessing (in Paradise). He said: How is that? They said: They pray as we pray, and they strive in jihad as we strive, and they spend from the surplus of their wealth, but we have no wealth. He said: “Shall I not tell you of something by means of which you will catch up with those who have gone before you and will go ahead of those who come after you, and no one could achieve what you achieve except one who does what you do. At the end of every prayer, glorify Allah (by sayingSubhaan Allah) ten times, and praise Him (by sayingal-hamdu Lillah) ten times, and magnify Him (by sayingAllahu akbar) ten times.
Al-Bukhaari (843) narrated: “Glorify Allah (by sayingSubhaan Allah), praise Him (by sayingal-hamdu Lillah), and magnify Him (by sayingAllahu akbar) thirty-three times after each prayer.”
Muslim (595) narrated: “Glorify Allah (by sayingSubhaan Allah), praise Him (by sayingal-hamdu Lillah), and magnify Him (by sayingAllahu akbar) thirty-three times at the end of each prayer.”
3.
Muslim (596) narrated from Ka‘b ibn ‘Ujrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Dhikrs at the end of the prayer, the one who says them or does them at the end of each obligatory prayer will not be disappointed: thirty-three tasbeehahs, thirty-three tahmeedahs and thirty-four takbeerahs.”
What is meant by “at the end of the prayer” in these hadeeths is immediately after the prayer, that is, after the salaam, as is stated clearly in some reports. The same is mentioned in the reports which speak of reciting Aayat al-Kursiy and the Mu‘awwidhaat at the end of the prayer. What is meant is after the salaam.
4.
Abu Dawood (1522) narrated from Mu‘aadh ibn Jabal (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) took him by the hand and said: “O Mu‘aadh, by Allah verily I love you, by Allah verily I love you.” Then he said: “I urge you, O Mu‘aadh, never to stop saying at the end of every prayer:Allahumma a‘inni ‘ala dhikrika wa shukrika wa husni ‘ibaadatika(O Allah, help me to remember You, give thank to You and worship You properly).”
Classed as saheeh by al-Albaani inSaheeh Abi Dawood
An-Nasaa’i (1303) narrated it as follows: “Do not neglect to say in every prayer,Rabbiy a‘inni ‘ala dhikrika wa shukrika wa husni ‘ibaadatika(My Lord, help me to remember You, give thank to You and worship You properly).
Classed as saheeh by al-Albaani inSaheeh an-Nasaa’i.
What is meant by “at the end of the prayer (dibr as-salaah)” here is in the last part of the prayer before the salaam, becausedibr ash-shay’(lit. the end of a thing) is part of it. This is confirmed by the words in the report of an-Nasaa’i: “in every prayer”.
Ibn al-Qayyim (may Allah have mercy on him) said inZaad al-Ma‘aad(1/294): “At the end of the prayer” may be understood as meaning before the salaam or after it. Our shaykh [i.e., Ibn Taymiyah] regarded it as more likely that it is before the salaam. I asked him about that and he said: Dibr kulli shay’ (the end of everything) is part of it, like the dibr (rear end) of an animal. End quote.
5.
at-Tirmidhi (3499) narrated that Abu Umaamah (may Allah be pleased with him) said: It was said: O Messenger of Allah, what du‘aa’ (supplication) is most likely to be heard (and responded to)? He said: “(That which is offered) in the last part of the night and at the end of the prescribed prayers.”
This hadeeth was classed as hasan by at-Tirmidhi and by al-Albaani inSaheeh at-Tirmidhi.
What appears to be the case is that what is meant by “at the end of the prayer” here means before the salaam.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: What appears to be the case is that what is meant by “at the end of the prescribed prayers” in the hadeeth of Abu Umaamah – if it is saheeh –is: in the last part of the prayer. End quote.
Majmoo‘ Fataawa Ibn ‘Uthaymeen, 13/268
The scholars noted concerning this that in the texts which mention the end of the prayer, if it is dhikr (such as sayingSubhaan Allah,al-hamdu Lillah, Allahu akbar, or reciting Aayat al-Kursiy and the Mu‘awwidhaat), then what is meant by the end of the prayer in this case is after the prayer; if it is du‘aa’ (supplication), then what is meant by at the end of the prayer is in the last part of it, i.e., before the salaam.
But if there is a report to indicate that a particular du‘aa’ should be said after the salaam, such as when the Prophet (blessings and peace of Allah be upon him) said: “Ask for forgiveness (by sayingAstaghfirullah) three times,” this is a du‘aa’, but the Sunnah indicates that it should be said after the salaam.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
What is meant by “at the end of the prayer” in the hadeeths which encourage saying du‘aa’ or dhikr at the end of each prayer? Is it the last part of the prayer or after the salaam?
He replied:
The phrase “the end of the prayer” may be applied to the last part of it before the salaam, or it may be applied to what comes immediately after the salaam. There are saheeh hadeeths that mention that, most of which indicate that what is meant is the last part of the prayer before the salaam if it has to do with du‘aa’, such as the hadeeth of Ibn Mas‘ood, in which the Messenger (blessings and peace of Allah be upon him) taught him the tashahhud, then he said: “Then let him choose whatever du‘aa’ he likes and say it.” And according to another version he said, “Let him choose after asking whatever he wants.” (saheeh – agreed upon).
Another example is the hadeeth of Mu‘aadh in which the Prophet (blessings and peace of Allah be upon him) said to him: “Do not neglect to say at the end of every prayer:Allahumma a‘inni ‘ala dhikrika wa shukrika wa husni ‘ibaadatika(O Allah, help me to remember You, give thank to You and worship You properly).”
Narrated by Abu Dawood, at-Tirmidhi and an-Nasaa’i with a saheeh isnaad.
Another example is the hadeeth narrated by al-Bukhaari (may Allah have mercy on him) from Sa‘d ibn Abi Waqqaas (may Allah be pleased with him) who said: The Prophet (blessings and peace of Allah be upon him) used to say at the end of every prayer: “Allaahumma inni a‘oodhu bika min al-bukhl, wa a‘oodhu bika min al-jubn, wa a‘oodhu bika min an uradda ila ardhal il-‘umr, wa a‘oodhu bika min fitnat ad-dunya wa min ‘adhaab al-qabr(O Allah, I seek refuge in You from miserliness, and I seek refuge in You from cowardice, and I seek refuge in You from reaching feeble old age, and I seek refuge in You from the trials of this world, and I seek refuge in You from the torment of the grave.
With regard to the adhkaar that have been narrated, the saheeh hadeeths indicate that they are to be recited at the end of the prayer after the salaam. An example of that is to say after saying the salaam: “Astaghfirullah, astaghfirullah, astaghfirullah. Allaahumma anta al-salaam wa minka al-salaam tabaarakta ya dhaa’l-jalaali wa’l-ikraam(I ask Allaah for forgiveness, I ask Allaah for forgiveness, I ask Allaah for forgiveness. O Allaah, You are the One Who is free from all defects and deficiencies and from You is all peace, blessed are You, O Possessor of majesty and honour), whether he was the imam or praying behind the imam or praying on his own. Then after that the imam should turn to face the congregation, and the imam, the one who prayed behind the imam and the one who prayed on his own should say, after that dhikr and prayer for forgiveness:Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer. Laa hawla wa laa quwwata illa Billaah wa laa na‘budu illaa iyyaah. Lahu’l-ni‘mah wa lahu’l-fadl wa lahu’l-thanaa’ al-hasan. Laa ilaaha ill-Allaah mukhliseena lahu’l-deena wa law kariha’l-kaafiroon. Allaahumma laa maani‘ lima a‘tayta wa laa mu‘ti lima mana‘ta wa la yanfa‘ dhaa’l-jadd minka al-jadd (There is no god but Allaah Alone, with no partner or associate His is the sovereignty and to Him be praise, and He is Able to do all things. There is no power and no strength except with Allaah, and we worship none but Him. From Him (alone) come all blessings and favours, and all good praise is due to Him. There is no god but Allaah and we make our worship purely for Him (alone) however much the disbelievers may hate that. O Allaah, none can withhold what You give and none can give what You withhold, and no wealth or majesty can benefit anyone for from You is all wealth and majesty).
It is mustahabb for the Muslim, male or female, to recite this dhikr after each of the five daily prayers, then to glorify Allah (by sayingSubhaan Allah), praise Him (by sayingal-hamdu Lillah), and magnify Him (by sayingAllahu akbar) thirty-three times, then to complete one hundred by saying: Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer (There is no god but Allaah Alone, with no partner or associate His is the sovereignty and to Him be praise, and He is Able to do all things).
All of that is proven in hadeeths from the Messenger of Allah (blessings and peace of Allah be upon him). After that it is mustahabb to recite Aayat al-Kursiy once, quietly, and to reciteQul Huwa Allahu Ahad(Soorat al-Ikhlaas) and al-Mu‘awwidhatayn once, quietly, except in the case of Maghrib and Fajr, when it is mustahabb to repeat the recitation of the three soorahs mentioned, three times. It is also mustahabb for the Muslim, male or female, to say after praying Maghrib and Fajr:Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd yuhyi wa yumeet wa huwa ‘ala kulli shay’in qadeer(there is no God but Allaah alone, with no partner or associate, His is the Dominion and to Him be praise, He gives life and gives death, and He has power over all things) ten times in addition to what is mentioned above, before reciting Aayat al-Kursiy and before reciting the three soorahs mentioned above, in accordance with the saheeh hadeeths that have been narrated concerning that. End quote.
Majmoo‘ Fataawa Ibn Baaz, 11/194
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
If one ponders this matter it will become clear that what is connected to the end of the prayer, if it is dhikr it comes after the prayer and if it is du‘aa’ it comes in the last part of the prayer.
With regard to the former, Allah, may He be exalted, has made the time after the prayer a time for dhikr, as He says (interpretation of the meaning):“When you have finished As-Salat (the prayer - congregational), remember Allah standing, sitting down, and lying down on your sides” [an-Nisa’ 4:103]. And the Sunnah explains what is mentioned in general terms in this verse of dhikr, such as when the Prophet (blessings and peace of Allah be upon him) said: “The one who glorifies Allah (by sayingSubhaan Allah) at the end of every prayer thirty-three times…” Each text that mentions dhikr at the end of the prayer is to be understood as referring to after the prayer, in accordance with this verse.
With regard to the latter, the Prophet (blessings and peace of Allah be upon him) regarded the time after the final tashahhud as a time for du‘aa’. So every text that mentions du‘aa’ at the end of the prayer is to be understood as referring to the last part of it, so that the du‘aa’ will be at the point where the Prophet (blessings and peace of Allah be upon him) taught us to offer du‘aa’, unless interpreting the text in this manner is impossible or unlikely, according to the context, in which case it is to be understood as indicated by the context. End quote.
Majmoo‘ Fataawa Ibn ‘Uthaymeen, 13/268
Secondly:
It is not prescribed to raise the hands when saying du‘aa’ after the prayer, because that was not narrated from the Prophet (blessings and peace of Allah be upon him). It says inFataawa al-Lajnah ad-Daa’imah(7/103): When saying du‘aa’ after the obligatory prayer it is not Sunnah to raise the hands, whether that is done by the imam on his own or the one who prayed behind the imam on his own, or by both of them. Rather that is an innovation, because it was not narrated from the Prophet (blessings and peace of Allah be upon him) or from his Companions (may Allah be pleased with them). As for saying du‘aa’ without doing that (raising the hands), there is nothing wrong with it, because there are some hadeeths that mention that.
And Allah knows best.

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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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