Continued from https://www.nairaland.com/4486471/some-mistakes-made-those-fasts


9- It is noted that some people may fast, but they do not even pray or only do so in Ramadan. Such people do not benefit from fasting or charity because prayer is the foundation of the Islamic religion upon which it is established.

10- Resorting to travelling abroad in Ramadan without a need or necessity for the sake of breaking their fast under the pretext that they are travelling. In such journeys, it is impermissible and unlawful to break one's fast. Allah Almighty is never deceived by the tricks of fraudulent people. Most of those who do this are addicted to alcoholic drinks and drugs. May Allah, the Exalted, keep us and all Muslims safe therefrom.

11- Breaking one's fast with some things that are forbidden either due to their nature, like intoxicants or drugs such as cigarettes and hookah, or due to buying them with unlawfully earned money, like bribes or money given in return for perjury, lying, false oaths and usurious dealings. Whoever eats and drinks from unlawful sources, Allah Almighty does not accept his deeds and does not answer his supplications. If he gives charity therefrom, then his charity is not accepted, and if he performs Hajj, then his Hajj is not accepted.

12- It is noted that some imams perform the Taraweeh prayer so quickly that its purpose is not achieved. They recite the noble Quran quickly when what is required therein is a measured recitation. They do not give time to feel any tranquility when bowing, prostrating, standing after bowing, or sitting between the two prostrations. This is impermissible and without tranquility the prayer is not considered complete. One should feel tranquility in standing, sitting, bowing, prostrating, standing after bowing and sitting between the two prostrations. The Messenger of Allah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said to the one who did not take the time to feel tranquility in his prayer, "Go back and pray, for you did not pray." [Al-Bukhari and Muslim] The worst thief is the one who steals from his prayer as he does not complete its bowing, prostration, and recitation. Prayer is a balance. Whoever gives what is due is rewarded fully, and whoever gives less than what is due, then woe to those who give less than what is due.

13- Prolonging the supplication of the qunoot and saying supplications that were not reported. This causes boredom for those praying. What was narrated about the supplication of the qunoot are a few simple words on the authority of Al-Hasan ibn ‘Ali, may Allah be pleased with him, who said:

The Messenger of Allah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) taught me some words that I should say in the qunoot of the witr (uneven) prayer. They were: "O Allah, guide me among those whom You have guided, grant me security among those whom You have granted security, take me into Your charge among those whom You have taken into Your charge, bless me in what You have given, guard me from the evil of that You have decreed for You decree and nothing is decreed for You. He whom You befriend is not humiliated. Blessed and Exalted are You, our Lord." [At-Tirmithi: good]

Nothing better than this is known to have been said by the Prophet sallallaahu`alayhi wa sallam (may Allaah exalt his mention) in the qunoot.

‘Ali ibn Abi Talib, may Allah be pleased with him, narrated that the Messenger of Allah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) used to say, at the end of the witr prayer, "O Allah, I seek refuge in Your pleasure from Your anger. And I seek refuge in the well-being that You grant from Your punishment. And I seek refuge in You from You. I cannot count Your praise: You are as You have praised Yourself." [Ahmad, Abu Dawood, At-Tirmithi, An-Nisa’i and Ibn Majah] People say this supplication during the qunoot of the Witr, and then they say other long and boring supplications. According to the hadith narrated by Abu Daawood and Al-Haakim, who said that it is sound, the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) liked the shortest supplications that bear the most comprehensive meanings and left what is other than that. One should confine himself in the supplication of the qunoot to the reported supplications that gather the good of the life of this world and the Hereafter. They are present in the books of athkar (plural of thikr) in order to emulate the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) and not to exhaust the performers of the prayer.

14- It is a Sunnah to say, after offering the tasleem in the Witr prayer: "Subhan Al-Malik Al-Qudoos," (i.e. Glory be to the King, the Holy.) thrice; this is so according to the hadith narrated by Abu Dawood and An-Nasa’i, which has a sound chain of narrators. People do not say it and the imams in the mosques should remind them of this.

15- It is noted that many performers of taraweeh and other prayers precede the imam in bowing, prostrating, standing, sitting, descending and rising because they are deceived by the accursed Satan and fail to properly respect the prayer. The state of the one praying with the imam is one of four; one is correct and the other three are prohibited. The three prohibited states are anticipation, delay, and simultaneously performing the actions with the imam.

The correct state is following the imam. The one praying should perform the actions of prayer directly after his imam so that he does not precede him, nor performs them simultaneously with him, nor lags behind him. Anticipation invalidates the prayer as the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said, "Is he who raises his head before the imam not afraid that Allah

Almighty transforms his head into that of a donkey or his figure (i.e. face) into that of a donkey?" [Al-Bukhari and Muslim] That is, because he neglected his prayer and it is invalidated.

If it was not invalidated, he might have attained a reward and should not have been afraid of the punishment of Allah Almighty turning his head into that of a donkey.

16- It is noted that some of those praying hold copies of the Quran in the night prayers of Ramadan and follow the recitation of the imam. This is not permissible, and was not reported that the predecessors did so. This should only be done by the person who corrects the imam if he makes a mistake. The one praying is enjoined to listen to the recitation of the imam. Allah Almighty says (what means): {So when the Quran is recited, then listen to it and pay attention that you may receive mercy.} [Quran 7:204]

Imam Ahmad may Allaah have mercy upon him said that the people agreed that this verse refers to the prayer. Shaykh ‘Abdullah ibn ‘Abdur-Rahman Al-Jibreen drew attention to this matter in his warnings against making mistakes in prayer. He said that this distracts the one praying from humble submission and contemplation and is considered absurd.

17- Some imams, in some mosques, raise their voices too much in the supplication of the qunoot. One's voice should not be raised except to the extent that it reaches the performers of prayer. Allah Almighty says (what means): {Call upon your Lord in humility and privately; indeed, He does not like transgressors.} [Quran 7:55] When the Companions, may Allah be pleased with them, raised their voices in takbeer (saying Allahu Akbar), the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) prohibited them from doing so and said, "O people! Be merciful to yourselves (i.e. do not raise your voice) for you are not calling a deaf or an absent one." [Al-Bukhari and Muslim]

18- It is noted that in the prayers that should be prolonged, like the night prayers of Ramadan and kusoof (i.e. solar or lunar-eclipse), many imams shorten their bowing, prostration, rising after bowing, and sitting between the two prostrations. The prayer should be proportionate to follow the Sunnah of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). The periods of his bowing and prostration were close to the periods of his standing. When he raised his head after bowing, he would keep standing till the people thought that he forgot. When he raised his head after the prostration, he would keep sitting until the people would think that he forgot.

Al-Bara’ ibn ‘Azeb, may Allah be pleased with him, said, "I viewed the prayer of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) so I found that his standing, bowing, standing after bowing, prostration and sitting between the two prostrations are almost equal in duration." Another narration reads, "except standing and sitting are almost equal." The intended meaning is that, if he prolongs his standing, he prolongs his bowing, prostration and what is between them and, if he shortens his standing, he shortens his bowing, prostration and what is between them.

The imams in the mosques are advised to read the description of the prayer of the Messenger of Allah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) in Zad Al-Ma‘ad and in the book of prayer by Ibn Al-Qayyim may Allaah have mercy upon him. He excelled in describing it, and this benefited us. May Allah Almighty have mercy upon him, and may He forgive us, him, our parents, and all Muslims. May the blessings of Allah Almighty be upon our Prophet Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) and all his family and Companions.

http://www.islamweb.net/eramadan/articles/217087/some-mistakes-of-those-who-fast-and-perform-the-nightly-prayers

Complete the Qur'an this Ramadan https://www.nairaland.com/4509021/how-complete-quran-ramadan#67632459

Great Reminder. Thank you.

Rashduct4luv:
Continued from https://www.nairaland.com/4486471/some-mistakes-made-those-fasts


9- It is noted that some people may fast, but they do not even pray or only do so in Ramadan. Such people do not benefit from fasting or charity because prayer is the foundation of the Islamic religion upon which it is established.

10- Resorting to travelling abroad in Ramadan without a need or necessity for the sake of breaking their fast under the pretext that they are travelling. In such journeys, it is impermissible and unlawful to break one's fast. Allah Almighty is never deceived by the tricks of fraudulent people. Most of those who do this are addicted to alcoholic drinks and drugs. May Allah, the Exalted, keep us and all Muslims safe therefrom.

11- Breaking one's fast with some things that are forbidden either due to their nature, like intoxicants or drugs such as cigarettes and hookah, or due to buying them with unlawfully earned money, like bribes or money given in return for perjury, lying, false oaths and usurious dealings. Whoever eats and drinks from unlawful sources, Allah Almighty does not accept his deeds and does not answer his supplications. If he gives charity therefrom, then his charity is not accepted, and if he performs Hajj, then his Hajj is not accepted.

12- It is noted that some imams perform the Taraweeh prayer so quickly that its purpose is not achieved. They recite the noble Quran quickly when what is required therein is a measured recitation. They do not give time to feel any tranquility when bowing, prostrating, standing after bowing, or sitting between the two prostrations. This is impermissible and without tranquility the prayer is not considered complete. One should feel tranquility in standing, sitting, bowing, prostrating, standing after bowing and sitting between the two prostrations. The Messenger of Allah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said to the one who did not take the time to feel tranquility in his prayer, "Go back and pray, for you did not pray." [Al-Bukhari and Muslim] The worst thief is the one who steals from his prayer as he does not complete its bowing, prostration, and recitation. Prayer is a balance. Whoever gives what is due is rewarded fully, and whoever gives less than what is due, then woe to those who give less than what is due.

13- Prolonging the supplication of the qunoot and saying supplications that were not reported. This causes boredom for those praying. What was narrated about the supplication of the qunoot are a few simple words on the authority of Al-Hasan ibn ‘Ali, may Allah be pleased with him, who said:

The Messenger of Allah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) taught me some words that I should say in the qunoot of the witr (uneven) prayer. They were: "O Allah, guide me among those whom You have guided, grant me security among those whom You have granted security, take me into Your charge among those whom You have taken into Your charge, bless me in what You have given, guard me from the evil of that You have decreed for You decree and nothing is decreed for You. He whom You befriend is not humiliated. Blessed and Exalted are You, our Lord." [At-Tirmithi: good]

Nothing better than this is known to have been said by the Prophet sallallaahu`alayhi wa sallam (may Allaah exalt his mention) in the qunoot.

‘Ali ibn Abi Talib, may Allah be pleased with him, narrated that the Messenger of Allah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) used to say, at the end of the witr prayer, "O Allah, I seek refuge in Your pleasure from Your anger. And I seek refuge in the well-being that You grant from Your punishment. And I seek refuge in You from You. I cannot count Your praise: You are as You have praised Yourself." [Ahmad, Abu Dawood, At-Tirmithi, An-Nisa’i and Ibn Majah] People say this supplication during the qunoot of the Witr, and then they say other long and boring supplications. According to the hadith narrated by Abu Daawood and Al-Haakim, who said that it is sound, the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) liked the shortest supplications that bear the most comprehensive meanings and left what is other than that. One should confine himself in the supplication of the qunoot to the reported supplications that gather the good of the life of this world and the Hereafter. They are present in the books of athkar (plural of thikr) in order to emulate the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) and not to exhaust the performers of the prayer.

14- It is a Sunnah to say, after offering the tasleem in the Witr prayer: "Subhan Al-Malik Al-Qudoos," (i.e. Glory be to the King, the Holy.) thrice; this is so according to the hadith narrated by Abu Dawood and An-Nasa’i, which has a sound chain of narrators. People do not say it and the imams in the mosques should remind them of this.

15- It is noted that many performers of taraweeh and other prayers precede the imam in bowing, prostrating, standing, sitting, descending and rising because they are deceived by the accursed Satan and fail to properly respect the prayer. The state of the one praying with the imam is one of four; one is correct and the other three are prohibited. The three prohibited states are anticipation, delay, and simultaneously performing the actions with the imam.

The correct state is following the imam. The one praying should perform the actions of prayer directly after his imam so that he does not precede him, nor performs them simultaneously with him, nor lags behind him. Anticipation invalidates the prayer as the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said, "Is he who raises his head before the imam not afraid that Allah

Almighty transforms his head into that of a donkey or his figure (i.e. face) into that of a donkey?" [Al-Bukhari and Muslim] That is, because he neglected his prayer and it is invalidated.

If it was not invalidated, he might have attained a reward and should not have been afraid of the punishment of Allah Almighty turning his head into that of a donkey.

16- It is noted that some of those praying hold copies of the Quran in the night prayers of Ramadan and follow the recitation of the imam. This is not permissible, and was not reported that the predecessors did so. This should only be done by the person who corrects the imam if he makes a mistake. The one praying is enjoined to listen to the recitation of the imam. Allah Almighty says (what means): {So when the Quran is recited, then listen to it and pay attention that you may receive mercy.} [Quran 7:204]

Imam Ahmad may Allaah have mercy upon him said that the people agreed that this verse refers to the prayer. Shaykh ‘Abdullah ibn ‘Abdur-Rahman Al-Jibreen drew attention to this matter in his warnings against making mistakes in prayer. He said that this distracts the one praying from humble submission and contemplation and is considered absurd.

17- Some imams, in some mosques, raise their voices too much in the supplication of the qunoot. One's voice should not be raised except to the extent that it reaches the performers of prayer. Allah Almighty says (what means): {Call upon your Lord in humility and privately; indeed, He does not like transgressors.} [Quran 7:55] When the Companions, may Allah be pleased with them, raised their voices in takbeer (saying Allahu Akbar), the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) prohibited them from doing so and said, "O people! Be merciful to yourselves (i.e. do not raise your voice) for you are not calling a deaf or an absent one." [Al-Bukhari and Muslim]

18- It is noted that in the prayers that should be prolonged, like the night prayers of Ramadan and kusoof (i.e. solar or lunar-eclipse), many imams shorten their bowing, prostration, rising after bowing, and sitting between the two prostrations. The prayer should be proportionate to follow the Sunnah of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). The periods of his bowing and prostration were close to the periods of his standing. When he raised his head after bowing, he would keep standing till the people thought that he forgot. When he raised his head after the prostration, he would keep sitting until the people would think that he forgot.

Al-Bara’ ibn ‘Azeb, may Allah be pleased with him, said, "I viewed the prayer of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) so I found that his standing, bowing, standing after bowing, prostration and sitting between the two prostrations are almost equal in duration." Another narration reads, "except standing and sitting are almost equal." The intended meaning is that, if he prolongs his standing, he prolongs his bowing, prostration and what is between them and, if he shortens his standing, he shortens his bowing, prostration and what is between them.

The imams in the mosques are advised to read the description of the prayer of the Messenger of Allah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) in Zad Al-Ma‘ad and in the book of prayer by Ibn Al-Qayyim may Allaah have mercy upon him. He excelled in describing it, and this benefited us. May Allah Almighty have mercy upon him, and may He forgive us, him, our parents, and all Muslims. May the blessings of Allah Almighty be upon our Prophet Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) and all his family and Companions.

http://www.islamweb.net/eramadan/articles/217087/some-mistakes-of-those-who-fast-and-perform-the-nightly-prayers

Complete the Qur'an this Ramadan https://www.nairaland.com/4509021/how-complete-quran-ramadan#67632459

Thank you