By happy spirit
1- Entering the prayer while one is distracted; having their thoughts
elsewhere or being in a state which distracts himself or his imam; like holding
back urine, wind or defecation, being in a state of hunger or thirst, when food
which he wishes to eat is present, or looking at that which distracts him from
2- Useless movements; Meaning doing that which is contrary to being tranquil
and concentrating in Ṣalāh.
Ex: Moving without a need, playing with ones beard, clothing or watch,
cracking ones knuckles, or putting the fingers of one hand in between those of
the other hand,
3- Looking with ones face left or right without a need; with the condition
that the body does not turn away from the Qiblah; otherwise the Ṣalāh would be
4- Putting ones hands on ones hips; since it is the action of the Jews.
5- Covering ones mouth and nose in prayer.
6- Rolling up ones garment, sleeves or the likes.
7- Tying ones hair back, gathering it, or braiding it for men; as this would
resemble a man whose hands are tied up behind his back. This is because
when he prostrates, his hair would not prostrate with him.
8- Spitting in the direction of the Qiblah or to ones right side.
9- Looking up at the sky.
10- Closing one’s eyes, except for a need.
Stretching ones arms flat on the ground when in prostration
Salam brothers and sisters,
Ramadan Mubarak Said! I have been working on, a new mobile app called Ahli for several months now. After much struggle we were alhamduli'Allah successful in raising enough money we need. We are currently developing the app and need your help.
What is Ahli?
For those who never heard of Ahli, Ahli solves a pressing problem that a major part of Muslim communities suffer from. Hectic schedules have made it very hard for fellow Muslims to find time to plan a prayer in congregation, and as a result, praying in groups has significantly reduced. Ahli is a mobile application that offers a solution to that. Through geo-localization, our application enables people in the same area to quickly plan a meeting to meet and pray.
We need your help:
As I said earlier, my team and I are currently working on developing our app. We are truly doing our best to build a great product and deliver the best experience to you incha'Allah! We are really excited about this and cannot wait to finally make it available on both Androids and iPhones. But we cannot do this alone.
Ahli is the kind of app that without users will not be of much use. And this is where you can help us help you! We are setting up a network of ambassadors to help us spread the word about our app. The Ambassador program is Ahli’s main outreach wing. It stands as the most important communicating membrane of the company, and it strives to spread the information about the mobile application anywhere it can.
What do you get in return?
Ambassadors will in return receive monetary compensation, recognition and membership to a strong network of people, and above all, good deeds and hassanate for helping bring Ahli to people. As a physical timeless acknowledgment, we will also put the names of all our ambassadors on a commemorative plaque in the first Masjid that will incha’Allah be built by Ahli.
If you have any question please do not hesitate to comment. I will be more than happy to answer them. Jazakum Allah Khayran.
For More info you can refer to this document.
I feel like maybe I shouldn't be fasting because I recently reverted, but I am so intimidated in learning how to pray. I do want to learn, but I read that I should not be fasting during Ramadan if I have not learned salat. I feel like a failure and I am completely overwhelmed with how much there is to learn.
Duaa/supplication during prayers are not obligatory, they are not part of your salah itself. But our beloved prophet Muhammad :s: used to offer duaa at specific points during salah/prayer. You are standing before Allah during prayer, so its the best time to say your duaa. The best duaa is that which the prophet :s: used to say, although you can say whatever you wish in your own words. You can say duaa in your own language.. actually it is better to say them in your own language so that they come out from your heart.
If you want to say the best duaa, here is what prophet Muhammed :s: used to say, and the points in prayer where he used to say them:
1 –After the opening takbeer of the prayer and before starting to recite al-Faatihah.
This is called Du’aa’ al-Istiftaah (opening supplication):
اللهم باعد بينى وبين خطايايا كما باعدت بين المشرق والمغرب
اللهم نقنى من خطايايا كما ينقى الثوب الأبيض من الدنس
اللهم إغسلنى من خطايايا بالثلج والماء والبرد
Allaahumma baa’id bayni wa bayna khataayaaya kama baa’adta bayna al-mashriqi wa’l-maghrib. Allaahumma naqqini min khataayaaya kama yunaqqa al-thawb al-abyad min al-danas. Allaahumma ighsilni min khataayaaya bi’l-thalji wa’l-maa’i wa’l-barad.
Translation: O Allaah, put a great distance between me and my sins, as great as the distance You have made between the East and the West. O Allaah, cleanse me of sin as a white garment is cleansed from filth. O Allaah, wash away my sins with snow and water and hail.
2 – Du’aa’ al-Qunoot
(Qunoot, according to the definition of the fuqaha’, “is the name of a du’aa’ (supplication) offered during prayer at a specific point while standing.” It is prescribed in Witr prayer after the rukoo’ (bowing), according to the more correct of the two scholarly opinions.
If a calamity (naazilah) befalls the Muslims, it is prescribed to say Du’aa’ al- Qunoot after standing up from rukoo’ in the last rak’ah of each of the five daily obligatory prayers, until Allaah relieves the Muslims of that calamity.)
A - in Witr
(Witr prayer is performed at night after isha'a (night-time prayer) or before fajr (dawn prayer). According to the Hanafi Fiqh witr prayer is wajib. The status of wajib is very close to that of fard. There are a few distinguishing factors of the witr prayer that sets it apart from the fard (mandatory) and sunnah (recommended) prayers. Witr has an odd number of rakat prayed in pairs, with the final raka'ah prayed separately. Therefore, as little as one rakat can be prayed, and eleven at most.)
اللهم إهدنى فيمنهديت
وعافنى فيمن عافيت
وتولنى فيمن توليت
وبارك لى فيما أعطيت
وقنى شر ما قضيت
فإنك تقضى ولا يقضى عليك
وإنه لا يذل من واليت ولا يعز من عاديت
تباركت ربنا وتعاليت
Allaahumma ihdini feeman hadayta wa ‘aafini feeman ‘aafayta wa tawallani feeman tawallayta wa baarik li feema a’tayta, wa qini sharra ma qadayta , fa innaka taqdi wa la yuqda ‘alayk, wa innahu laa yadhillu man waalayta wa laa ya’izzu man ‘aadayta, tabaarakta Rabbana wa ta’aalayt
(O Allaah, guide me among those whom You have guided, pardon me among those whom You have pardoned, turn to me in friendship among those on whom You have turned in friendship, and bless me in what You have bestowed, and save me from the evil of what You have decreed. For verily You decree and none can influence You; and he is not humiliated whom You have befriended, nor is he honoured who is Your enemy. Blessed are You, O Lord, and Exalted).
B – Du’aa’ when standing up from bowing, at times of calamity.
This is called Qunoot al-Nawaazil. This may be recited in all the obligatory prayers depending on the situation, and the worshippers behind the imam should say Ameen. The imam starts with the same wordings as the duaa in witr above (in plural, using "us" instead of "me" of course), plus wordings appropriate to the situation.
4 – Whilst bowing.
سبحانك اللهم ربنا وبحمدك
اللهم إغفر لى
Subhaanak Allaahumma Rabbanaa wa bi hamdika Allaahumma ighfir li
(Glory and praise be to You, O Allaah our Lord. O Allaah, forgive me).
5 – During prostration.
This is the best of du’aa’, because the Prophet (peace and blessings of Allaah be upon him) said: “The closest that any one of you may be to his Lord is when he is prostrating, so say a lot of du’aa’ at that time.” Narrated by Muslim, 482, from the hadeeth of Abu Hurayrah.
اللهم لك سجدت وبك آمنت ولك أسلمت
سجد وجهى للذى خلقه وصوره
وشق سمعه وبصره
فتبارك الله احسن الخالقين
Allahumma laka sajatu wa bika aamantu wa laka aslamt
Sajad wajhi lel'ladhi khalaqahu wa sa'warru
wa shaq'qa sam'ahu ,wa basaru
fatabarak'Allahu ahsana'l khaleeqeen
(O Allaah! For you I have prostrated; in You I have believed; to You I have submitted; [You are my Lord;] my face has prostrated for the One Who created it and shaped it , [shaped it excellently,] then brought forth its hearing and vision: [so] blessed be Allaah, the Best to Create!)
6 – Between the two prostrations.
اللهم إغفر لى وارحمنى واجبرنى واهدنى وارزقنى
Allaahumma ighfir li warhamni wajburni wahdini warzuqni
(O Allaah, forgive me, have mercy on me, enrich me, guide me and grant me provision).
7 – After the tashahhud and before the salaam:
اللهم إنى أعوذ بك من عذاب جهنم ومن عذاب القبر ومن فتنة المحيا والممات ومن شر فتنة المسيح الدجال
Allaahumma inni a’oodhu bika min ‘adhaabi jahannam wa min ‘adhaab il-qabri wa min fitnat il-mahyaa wa’l-mamaat wa min sharri fitnat il-maseeh il-dajjaal
(O Allaah, I seek refuge with You from the torment of Hell and from the torment of the grave and from the trials of life and death and from the evil of the trial of the Dajjaal).
Then after that he may pray for whatever he likes of the good things of this world and the Hereafter, because of the hadeeth of Ibn Mas’ood: The Prophet (peace and blessings of Allaah be upon him) taught them the tashahhud then he said at the end: “Let him ask for whatever good things he wishes.” Narrated by al-Bukhaari, 5876; Muslim, 402.
And Allaah knows best.
Source and more details:
Numbers of rak’ahs in Taraaweeh prayer
Praise be to Allaah.
We do not think that the Muslims should be so sensitive with regard to issues that are the matter of scholarly differences or make them the cause of division and fitnah among the Muslims.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, when speaking about the matter of one who prays ten rak’ahs with the imam, then sits down and waits for Witr and does not complete the Taraaweeh prayers with the imam:
It grieves us deeply that we find in the Muslim ummah a group which differs concerning matters in which differences of opinion are acceptable, and they take these differences as a means to cause division. Differences within the ummah existed at the time of the Sahaabah, yet they remained united. The youth in particular and to all those who are committed to Islam must remain united, because they have enemies who are laying in wait.
Al-Sharh al-Mumti’, 4/225
Two groups have gone to extremes with regard to this matter. The first group denounced everyone who prays more than eleven rak’ahs and said that doing so was bid’ah. The second group denounced those who do only eleven rak’ahs and said that they are going against scholarly consensus (ijmaa’).
Let us listen to what Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
Here we say that we should not go to extremes or be negligent. Some people go to extremes in adhering to the number mentioned in the Sunnah, and say that it is not permissible to do more than the number mentioned in the Sunnah, and they aggressively denounce those who do more than that, saying that they are sinners.
This is undoubtedly wrong. How can they be sinners, when the Prophet SAWS (peace and blessings of Allaah be upon him), upon being asked about night prayers, said that they are to be done two by two, and he did not specify any particular number? Of course the one who asked him about the night prayer did not know the number, because if he did not know how to do it, it is even more likely that he did not know the number. And he was not one of those who served the Prophet (peace and blessings of Allaah be upon him) so that we might say that he knew what happened inside his house. Since the Prophet (peace and blessings of Allaah be upon him) told him how to do it but did not say how many times, it may be understood that the matter is broad in scope, and that a person may pray one hundred rak’ahs then pray Witr with one rak’ah.
With regard to the words of the Prophet (peace and blessings of Allaah be upon him), “Pray as you have seen me praying”, this does not apply in absolute terms even for these people. Hence they do not say that a person should pray Witr with five rak’ahs sometimes and with seven rak’ahs sometimes and with nine rak’ahs sometimes. If we understand it in absolute terms, then we would have to pray Witr with five rak’ahs sometimes and with seven rak’ahs sometimes and with nine rak’ahs sometimes. But what is meant by the hadeeth is pray as you have seen me praying with regard to how to pray not how many rak’ahs, unless there is a text to state what the number is.
Whatever the case, a person should not be strict with people with regard to a matter that is broad in scope. We have even seen some brothers who are strict on this matter accusing the imams who pray more than eleven rak’ahs of following bid’ah, and they leave the Masjid, thus missing out on the reward of which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever stands with the imam until he finishes (the prayer), the reward of qiyaam al-layl will be recorded for him.” (Narrated by al-Tirmidhi, 806; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 646). Some of them even sit down after completing ten rak’ahs, thus breaking up the rows of worshippers by sitting there, and sometimes they start talking and disturb the people who are praying.
We have no doubt that their intentions are good and they are doing their best to come to the right conclusion, but that does not mean that they are correct.
The other group does the opposite. They sternly denounce those who pray only eleven rak’ahs and say that they have gone against scholarly consensus. Allaah says (interpretation of the meaning):
“And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell — what an evil destination!”
All the generations who came before you only knew the number as twenty-three rak’ahs, and they denounce anyone who says anything different.
Al-Sharh al-Mumti’, 4/73-75
With regard to the evidence quoted by those who say that it is not permissible to do more than eight rak’ahs in Taraaweeh, they quote the hadeeth of Abu Salamah ibn ‘Abd al-Rahmaan, who asked ‘Aa’ishah (may Allaah be pleased with her), “How did the Messenger of Allaah (peace and blessings of Allaah be upon him) pray during Ramadaan?” She said: “He did not pray more than eleven rak’ahs in Ramadaan or at other times. He would pray four, and do not ask how beautiful and long they were, then he would pray four, and do not ask how beautiful and long they were, then he would pray three. I said, ‘O Messenger of Allaah, will you sleep before you pray Witr?’ He said, ‘O ‘Aa’ishah, my eyes sleep but my heart does not.’”
Narrated by al-Bukhaari, 1909; Muslim, 738
They said: This hadeeth indicates that the Messenger of Allaah was consistent in his prayers at night in Ramadaan and at other times.
The scholars refuted this use of the hadeeth as evidence by saying that this is what the Messenger of Allaah (peace and blessings of Allaah be upon him) did, but the fact that he did something does not imply that it is obligatory.
The evidence that there is no set number for prayers at night – which include Taraaweeh – is the hadeeth of Ibn ‘Umar according to which a man asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about prayer at night. The Prophet (peace and blessings of Allaah be upon him) said: “Prayers at night are to be offered two by two (two rak’ahs at a time). If any of you fears that the time of dawn is approaching then let him pray one rak’ah as Witr.”
(Narrated by al-Bukhaari, 846; Muslim, 749)
If we look at what the scholars of the prominent schools of thought said, you will clearly see that this matter is broad in scope and that there is nothing wrong with doing more than eleven rak’ahs.
Al-Sarkhasi, who is one of the imams of the Hanafi school, said:
It is twenty rak’ahs, apart from Witr, in our view.
Ibn Qudaamah said:
The favoured view according to Abu ‘Abd-Allaah (i.e., Imam Ahmad, may Allaah have mercy on him), is that it is twenty rak’ahs. This was the view of al-Thawri, Abu Hanfeefah and al-Shaafa’i. Maalik said it is thirty-six.
Taraaweeh prayer is Sunnah according to scholarly consensus. Our view is that it is twenty rak’ahs with ten tasleems, and it is permissible to pray it individually or in congregation.
These are the views of the four imams concerning the number of rak’ahs of Taraaweeh prayer. All of them said something more than eleven rak’ahs. Perhaps the reasons why they said something more than eleven rak’ahs include the following:
1- They thought that the hadeeth of ‘Aa’ishah did not mean that this was the specific number.
2- A greater number was narrated from many of the salaf. See al-Mughni, 2/604; al-Majmoo’, 4/32
3- The Prophet (peace and blessings of Allaah be upon him) used to pray eleven rak’ahs and make them very lengthy, so much so that it used to take him most of the night. Indeed, one night in which the Prophet (peace and blessings of Allaah be upon him) led his companions in praying Taraaweeh, he did not end his prayer until just before dawn, and the Sahaabah feared that they would miss suhoor. The Sahaabah (may Allaah be pleased with them) loved to pray behind the Prophet (peace and blessings of Allaah be upon him) and they did not feel that it was too long. The scholars thought that if the imam made the prayer so long, this would be too difficult for the members of the congregation and that might put them off. So they thought that the imam should make the recitation shorter and increase the number of rak’ahs.
The point is that the one who prays eleven rak’ahs in the manner narrated from the Prophet (peace and blessings of Allaah be upon him) is doing well and is following the Sunnah. Whoever makes the recitation shorter and increases the number of rak’ahs is also doing well. A person who does either of these two things is not to be denounced. Shaykh al-Islam
Ibn Taymiyah said:
If a person prays Taraaweeh according to the madhhabs of Abu Haneefah, al-Shaafa’i and Ahmad, with twenty rak’ahs, or according to the madhhab of Maalik, with thirty-six rak’ahs, or with thirteen or eleven rak’ahs, he has done well, as Imam Ahmad said, because there is nothing to specify the number. So the greater or lesser number of rak’ahs depends on how long or short the qiyaam (standing in the prayer) is.
Al-Ikhtiyaaraat, p. 64
What is narrated in the saheeh and hasan ahaadeeth is the command to observe night prayers during Ramadaan, which is encouraged without specifying a particular number. It is not proven that the Prophet (peace and blessings of Allaah be upon him) prayed twenty rak’ahs of Taraaweeh, rather that he prayed at night, with an unspecified number of rak’ahs. Then he delayed it on the fourth night lest it become obligatory for them and they might not be able to do it. Ibn Hajar al-Haythami said: There is no saheeh report that the Prophet (peace and blessings of Allaah be upon him) prayed twenty rak’ahs of Taraaweeh. The narration which suggests that he “used to pray twenty rak’ahs” is extremely weak (da’eef).
Al-Mawsoo’ah al-Fiqhiyyah, 27/142-145
So you should not be surprised that people pray Taraaweeh as twenty rak’ahs. There have been generation after generation of those imams (who used to pray twenty rak’ahs), and all of them are good.
And Allaah knows best.