Does one need to repeat the Isti’adha if they stopped recitation to make du’a? 

Does one need to repeat the Isti’adha if they stopped recitation from making du’a?

Is it permissible to make du’a while reciting in the prayer? (For example, asking for Paradise when reading verses regarding it.)

If it is permissible, do we repeat the isti’adha after that du’a? Must one repeat the isti’adha after making the prostration of recitation either in the prayer or outside?

When Allah commands us to glorify Him in the Qur’an do we stop and glorify Him; also do we stop and send prayers on the Prophet (may Allah bless him and give him peace) when a verse mentioning His name is recited?

Does one need to make prostrations of forgetfulness if they recited loud enough for another person to hear?

Is it permissible to supplicate to Allah Most High in their own words not using the du’as of the Qur’an or Hadith?

How much of the presence of urine is excused in the prayer?

In the Name of Allah, the Most Merciful and Compassionate

When reciting the Qur’an from any Sura, it is recommended to recite – A’udhu billahi min al-Shaytan al-Rajim – also known as ‘al-Ta’awwudh.’

This is due to the statement of Allah Most High in the Qur’an.

“When you recite the Quran, seek refuge with Allah from Satan, the accursed.” [Qur’an;16:98]

“If one’s recitation is interrupted by an involuntary circumstance like sneezing, coughing, or speaking something that is in the best interest of one’s recitation – for example, one is unsure of the what they are reciting and ask a person next to them to make sure – they do not repeat the al-Ta’awwudh. However, if they voluntarily break their recitation or speak something that has no connection with their recitation, even if that be replying to one’s salam – then they repeat the al-Ta’awwudh.” [Qadi, al-Wafi fi Sharh al-Shatibiyya]

Therefore, if during the recitation you stop to make du’a, remember Allah, or perform the prostration of recitation, you do not repeat the al-Ta’awwudh. This applies to recitation inside the prayer and outside the prayer.

However, such supplications and remembrances should only be done in voluntary prayers and should not be done in obligatory prayers or any prayer performed in the congregation.

It is permissible to stop recitation to make supplication, remember Allah Most High, or reflect on the verses. [Ibn Nujaym; al-Bahr al-Raiq citing the Nahr]

Hudayfa (May Allah be pleased with him) narrates that the Prophet (may Allah bless him and give him peace) did not pass by a verse mentioning Paradise except that He would ask for it and He did not pass by a verse mentioning the Hell-Fire except that He sought refuge from it.”[Ahmad]

However, keep in mind that the hadith narrated about the Prophet’s aforementioned practice is all regarding His voluntary worship.

Imam Ibn Nujaym mentions, “The follower should listen attentively even if the Imam recites verses of mercy or wrath. In al-Nahr, he adds, ‘likewise the Imam should not say anything other than recitation, regardless of whether he is leading an obligatory or voluntary prayer. As for the one praying individually, then they should do likewise in the obligatory prayers; in voluntary prayers, he should ask for Paradise and seek refuge from the fire…”

[Ibn Nujaym; al-Bahr al-Raiq citing the Nahr]

Scholars have mentioned that if the Imam were to recite loud enough that one or two people could hear in the quiet prayer, it is not considered loud recitation. Loud recitation is that everyone can hear… i.e., the entire first row, not all the congregants. This is established by the evidence of al-Quhustani from al-Mas’udiyya -that the loud recitation of the Imam is that the entire first row can hear it. [Ibn ‘Abidin, Radd al-Muhtar from al-Khulasa from al-Jam’i al-Saghir]

Thus you do not need to perform the prostrations of forgetfulness if you recite such that one or two people could hear if they stood nearby; there is much expansiveness in the matter.

It is permissible to supplicate to Allah Most High with one’s own words. There are many narrations in which the Companions (May Allah be pleased with them), the Tabi’in, and the Righteous made supplications that were not taught directly by the Prophet (may Allah bless him and give him peace).

However, with regards to supplicating in the prayer, the scholars preferred that one stick to supplications that were narrated in the Qur’an or Hadith.

Imam al-Tahtawi mentions, “The scholars have mentioned that in the prayer it is befitting that one makes a supplication that they have memorized not whatever comes to them, as it is possible for them to say something resembles conversation and the prayer thus becomes invalid. As for outside of prayer, then the opposite (is best). One should not recite a supplication from memory as this may prevent the softness of their heart. [Tahtawi,Shurunbulali; Hashiyat Maraqi al-Falah citing al-Bahr al-Raiq]

In summary, it is important to be sincere in one’s supplication, and supplicating one’s own words greatly helps to bring out that sincerity.

The Messenger of Allah (may Allah bless him and give him peace) said, “Pray to Allah while being certain of the response. And know that Allah does not respond to a supplication from a heedless distracted heart.” [Tirmidhi]

However, this should not lead one to neglect the blessed supplications of the Qur’an and the Hadith; rather, one should have a portion of daily Qur’anic and Prophetic supplications – while making time to supplicate from one’s own words as well.

If on one’s body or clothing is less than 5cm in the circumference of liquid impurity or 5gms in weight of solid impurity, the prayer is valid. However, if the amount of impurity exceeds these amounts, the prayer is invalid. [Tahtawi,Shurunbulali; Hashiyat Maraqi al-Falah]

Hope this helps

Allah knows best

[Shaykh] Yusuf Weltch

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch is a teacher of Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he then completed four years at the Darul Uloom seminary in New York, where he studied Arabic and the traditional sciences. He then traveled to Tarim, Yemen, where he stayed for three years studying in Dar Al-Mustafa under some of the greatest scholars of our time, including Habib Umar Bin Hafiz, Habib Kadhim al-Saqqaf, and Shaykh Umar al-Khatib. In Tarim, Shaykh Yusuf completed the memorization of the Qur’an and studied beliefs, legal methodology, hadith methodology, Qur’anic exegesis, Islamic history, and several texts on spirituality. He joined the SeekersGuidance faculty in the summer of 2019.