Facing The Ka'bah - Part 1 - صِفَةُ صَلاةِ النَّبِيِّ Sifatu Salaatin an-Nabee - The Prophet's [ صلى الله عليه و سلم ] Prayer Described
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S. Munir
Apr 16, 2014, 2:34:10 PM4/16/14
to S. Munir
بِسْمِ اللَّهِ
الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allâh, the Most Beneficent, the Most Merciful.
صِفَةُ صَلاةِ النَّبِيِّ
Sifatu Salaatin an-Nabee [ صلى الله عليه و سلم , sallallaahu 'alayhi
wa sallam]
The Prophet's [ صلى الله عليه و سلم ] Prayer Described
- min at-takbeer ilaa
at-tasleem ka'annaka taraahaa - from the beginning to the end as though you see
it.
by Shaykh Muhammad
Nassiruddeen al-Albaanee ( رحمه الله
, rahimahullaah, may Allaah have mercy on him, died 1420AH)
[Note: The introductory sections of the book have been attached as PDF Files.]
The Messenger of
Allaah [ صلى الله عليه و سلم ] said "Pray
as you have seen me praying ..."
[Collected by al-Bukhaaree
and Muslim.]
"Part 1 - Facing
The Ka'bah
When the Messenger of
Allaah [ صلى الله عليه و سلم
, may Allah exalt his mention and render him and his message safe
from every derogatory thing ] stood for prayer, he [ صلى الله عليه و سلم ] would face the Ka'bah in
both obligatory and voluntary prayers [1], and he [ صلى الله عليه و سلم ] ordered that, saying
to the "one who prayed badly" [2]:
"When you stand
for prayer, perform ablution perfectly, then face the qiblah and say
takbeer."
[Collected by
al-Bukhaaree, Muslim and Siraaj.]
"During a
journey, he [ صلى الله عليه و سلم
] would pray voluntary prayers and witr on his mount, wherever it faced
carrying him [east or west]."
[Collected by
al-Bukhaaree, Muslim and Siraaj. Its takhreej is given in Irwaa' al-Ghaleel
(289 and 588)]
[أعوذ بالله من الشيطان الرجيم
"I seek refuge with Allah from Shaitan [Satan], the accursed
one."
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
“In the Name of Allah, the Most Beneficent, the Most
Merciful.”]
The saying of
Allaah
[ سبحانه و تعالى
, Subhanahu wa Ta'ala, Glorified and Exalted be He],
وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ ۚ فَأَيْنَمَا
تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ ۚ إِنَّ اللَّهَ وَاسِعٌ عَلِيمٌ
"And to Allâh
belong the east and the west, so wherever you turn (yourselves or your
faces) there is the Face of Allâh (and He is High above, over His Throne).
Surely, Allâh is All-Sufficient for His creatures' needs, All-Knowing."
[ القرآن الكريم The Noble Qur'aan, سورة البقرة Soorah al-Baqarah - (The Cow) 002, Verse
115]
[Translation -
"Interpretation of the Meaning of The Noble Qur'aan in the English
Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr.
Muhammad Muhsin Khan, Published By Darussalam.]
“… so wherever you
turn, there is the Face of Allaah”, (Soorah Baqarah, 2:115) applies to
this.
[Collected by Muslim;
at-Tirmidhee declared it saheeh.]
"[Sometimes]
when he [ صلى الله عليه و سلم
] intended to pray non-obligatory prayers on his she-camel, he [ صلى الله عليه و سلم ] would make it face
the qiblah, say takbeer, and pray towards wherever his mount turned its
face."
[Collected by Abu
Daawood, Ibn Hibbaan in Thiqaat (1/12), Diyaa' in Mukhtaarah with a hasan
sanad; Ibn as-Sukn declared it saheeh, as did Ibn Al-Mulaqqin in Khulaasah
badr al-Muneer (22/1) and, before them, `Abdul Haqq al-Ishbeelee in his Ahkaam
(no. 1394 with my checking). Ahmad used it as proof, as Ibn Haanee
reported from him in his Masaa.il(1/67).]
"He [ صلى الله عليه و سلم ] would make rukoo' and
sajdah on his mount by lowering his head, making the sajdah lower than the
rukoo'."
[Collected by Ahmad
and at-Tirmidhee , who declared it saheeh.]
"When he [ صلى الله عليه و سلم ] intended to pray obligatory
prayers, he [ صلى الله عليه و سلم
] would dismount and face the qiblah."
[Collected by
al-Bukhaaree and Ahmad.]
In prayer during
severe fear, he [ صلى الله عليه و سلم
] set the example for his ummah to pray "on foot, standing on their feet,
or mounted; facing the qiblah or not facing it"
[Collected by
al-Bukhaaree and Muslim.],
and he [ صلى الله عليه و سلم ] also said:
"When they (the
armies) meet, then it (i.e. the prayer) is takbeer and indication with the
head."
[Collected by
al-Bayhaqee with a sanad meeting the requirements of al-Bukhaaree and Muslim.]
He [ صلى الله عليه و سلم ] also used to say:
"What is between
the east and the west is qiblah."
[Collected by at-Tirmidhee
and al-Haakim, who declared it saheeh, and I have given it in Irwaa' al-Ghaleel
(292), the publication of which Allaah [ سبحانه و تعالى ] has made easy.]
Jaabir [رضى الله تعالى عنه , radiyallahu 'anhu, may
Allaah be pleased with him] said:
"Once, when we
were with the Messenger of Allaah [ صلى الله عليه و سلم ] on an expedition, the sky
was cloudy, so we tried to find the Qibla but we differed, so each one of
us prayed in a different direction, and each of us drew marks in front of him
in order to mark our positions. In the morning, we looked at it and found
that we had not prayed towards the Qiblah. So we mentioned this to the
Prophet [ صلى الله عليه و سلم
] [but he [ صلى الله عليه و سلم
] did not order us to repeat (the prayer)] and he [ صلى الله عليه و سلم ] said:
"Your prayer was
sufficient."
[Collected by
ad-Daaraqutnee, al-Haakim, al-Bayhaqee, at-Tirmidhee, Ibn Maajah and
at-Tabaraanee; it is given in Irwaa' (296).]
"He [ صلى الله عليه و سلم ] used to pray towards Bait
al-Muqaddas [Al-Quds, Jerusalem] [with the Ka'bah in front of him [ صلى الله عليه و سلم ]] before the following verse
was revealed:
[بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
“In the Name of Allah, the Most Beneficent, the Most Merciful.”]
قَدْ نَرَىٰ تَقَلُّبَ وَجْهِكَ فِي
السَّمَاءِ ۖ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا ۚ فَوَلِّ وَجْهَكَ شَطْرَ
الْمَسْجِدِ الْحَرَامِ ۚ وَحَيْثُ مَا كُنتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ ۗ
وَإِنَّ الَّذِينَ أُوتُوا الْكِتَابَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن
رَّبِّهِمْ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا يَعْمَلُونَ
"Verily, We have
seen the turning of your (Muhammad's ) face towards the heaven. Surely, We
shall turn you to a Qiblah (prayer direction) that shall please you, so
turn your face in the direction of Al-Masjid Al-Harâm (at Makkah). And
wheresoever you people are, turn your faces (in prayer) in that direction.
Certainly, the people who were given the Scripture (i.e. Jews and
the Christians) know well that, that (your turning towards the direction
of the Ka'bah at Makkah in prayers) is the truth from their Lord. And
Allâh is not unaware of what they do."
[ القرآن الكريم The Noble Qur'aan, سورة الأنعام Soorah al-An'aam - (The
Cattle) 006, Verse 144]
[Translation -
"Interpretation of the Meaning of The Noble Qur'aan in the English
Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr.
Muhammad Muhsin Khan, Published By Darussalam.]
When it was revealed
he [ صلى الله عليه و سلم
] faced the Ka'bah. There were people at Qubaa' praying Fajr when someone came to
them and said:
'Verily the Messenger
of Allaah [ صلى الله عليه و سلم
] has had some of the Qur.aan revealed to him last night and he [ صلى الله عليه و سلم ] has been ordered to
face the Ka'bah, [verily] so face it'. Their faces were towards Shaam [The area
of Syria, Jordan, Lebanon and Palestine], so they turned round [and their Imaam
turned round to face the qiblah along with them]."
[Collected by
al-Bukhaaree, Muslim, Ahmad, Siraaj, at-Tabaraanee (3/108/2) and Ibn Sa`d
(1/234). It is also in Irwaa' (290)]
[Footnotes]
[1] This is a
mutawaatir fact [reported by a very large number of companions], so detail is
not necessary, although some of the evidence for it will follow.
[2] "The one who
prayed badly" [رضى الله تعالى عنه
, radiyallahu 'anhu, may Allaah be pleased with him]
In Hadeeth and Fiqh
literature, this term refers to the Companion mentioned in the following
hadeeth of Saheeh al-Bukhaaree (Book of Prayer, English translation by Dr.
Muhammad Muhsin Khan); many other narrations of this incident are found in the
various collections of hadeeth, and provide an important source of
instructions from the Prophet [ صلى الله عليه و سلم , may Allah exalt
his mention and render him and his message safe from every derogatory
thing ] regarding the correct way to pray:
Narrated Abu Hurayrah
[رضى الله تعالى عنه
, radiyallahu 'anhu, may Allaah be pleased with him]:
The Messenger of
Allaah [ صلى الله عليه و سلم
] entered the mosque and a person followed him. The man prayed and then
went to the Prophet [ صلى الله عليه و سلم ] and greeted him; he [ صلى الله عليه و سلم ]
returned the greeting and
said (to him):
"Go back and
pray, for you have not prayed."
The man went back and
prayed in the same way as before, and then returned and greeted the Prophet [ صلى الله عليه و سلم ], who said:
"Go back and
pray, for you have not prayed", three times.
The man said:
"By Him Who sent you with the Truth, I cannot do so any better than this,
so please teach me."
He [ صلى الله عليه و سلم ] said:
"When you stand
for the Prayer, say takbeer and then recite what is easy for you from the
Qur'aan (from what you know by heart); then bow until you feel at ease in
rukoo`; then raise your head and stand up straight, then prostrate until you
feel at ease in sajdah; then sit with calmness until you feel at ease, and
do likewise in all your prayers."
[further narrations
of this hadeeth found in the other works of Hadeeth such as Sunan Abee Daawood,
etc. contain further details.]
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allâh, the Most Beneficent,
the Most Merciful.
From The Abridgement of The Prophet's [ صلى الله
عليه و سلم ]
Prayer
FACING THE
KA'BAH (Istiqbaalul-Ka'bah)
(1) If you stand, O
Muslim, to pray - then face the direction of the Ka'bah, wherever you are, in
obligatory Prayers and optional Prayers. This is one of the pillars of the
Prayer, such that the Prayer is not valid without it.
(2) The obligation
to face the direction of the Ka'bah is removed from a warrior having to pray
the Fear Prayer and during severe fighting. It is also removed from one who is
rendered incapable of it, such as one who is (very) ill, or one who is upon a
ship, car or airplane and who fears that the Prayer time will reach its end. It
is also removed from one who prays optional Prayer or the Witr Prayer upon a
riding beast or vehicle. It is, however, preferable for him, if he is able, to
turn it towards the Qiblah for the initial takbeer. After that it does not
matter in which direction it turns.
(3) It is obligatory
upon everyone who can actually see the Ka'bah to face it directly. As for those
who cannot actually see it then they should face its direction.
THE RULING
CONCERNING PRAYING TOWARDS A DIRECTION OTHER THAN THAT OF THE KA'BAH BY MISTAKE
(4) If a person
prays towards other than the Qiblah due to the sky being cloudy or for any
reason other than that, after having tried to the best of his knowledge and
ability to face the correct direction, then his Prayer will be correct and he
will not have to repeat it.
(5) However if a
person whom he holds to be reliable comes to him whilst he is praying and
informs him of the correct direction, then he must immediately turn to the
correct direction, and his Prayer will be correct.
______________________________
[Additional Notes]
In case of issues with email display, a PDF file of this part of the book is attached.
The extracts from this book are being provided for beneficial knowledge of the religion of Islam in order to benefit a large number of people إن شاء الله inshaaAllaah. It is hoped by making material available that this will encourage brothers and sisters to seek knowledge
of the deen and purchase authentic books of knowledge, listen to lectures from the scholars and eventually sit with
scholars
inshaaAllaah.
It is recommended that you purchase these books:
The Prophet's [ صلى الله عليه و
سلم ] Prayer Described
- min at-takbeer ilaa at-tasleem ka'annaka taraahaa - from the beginning to the end as though you see it.
by Shaykh Muhammad Nassiruddeen al-Albaanee ( رحمه الله , rahimahullaah, may Allaah have mercy on him, died 1420AH).The Abridgement Of The Prophet's [ صلى الله عليه و سلم ] Prayer Described
by Shaykh Muhammad Nassiruddeen al-Albaanee ( رحمه الله , rahimahullaah, may Allaah have mercy on him, died 1420AH).
All English translations of The Qur'aan are taken from "Interpretation of the Meaning of The
Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan" and it is recommended that you purchase this book in order to build your own Islamic Library at home so that you can easily reference authentic
publications. Please note that the original translation of this book did not use this translation of The Qur'aan but it is being used in this series as it is the best English translation available and recommended by the major scholars.
Some of the scholars have said that there should be some leniency in spreading knowledge of the Religion of Islam and it is with this in mind that this post has been put together with as much of the details of the book being provided as necessary to aid the reader.
Please respect the rights of the organisations and individuals involved in producing this book. Further details on the
issue of copyright and ownership are available here:
S. Munir
May 5, 2014, 8:06:54 AM5/5/14
to S. Munir
بِسْمِ اللَّهِ
الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allâh, the Most Beneficent, the Most Merciful.
صِفَةُ صَلاةِ النَّبِيِّ
Sifatu Salaatin an-Nabee [ صلى الله عليه و سلم , sallallaahu 'alayhi
wa sallam]
The Prophet's [ صلى الله عليه و سلم ] Prayer Described
- min at-takbeer ilaa
at-tasleem ka'annaka taraahaa - from the beginning to the end as though you see
it.
by Shaykh Muhammad
Nassiruddeen al-Albaanee ( رحمه الله
, rahimahullaah, may Allaah have mercy on him, died 1420AH)
The Messenger of
Allaah [ صلى الله عليه و سلم ] said "Pray
as you have seen me praying ..."
[Collected by al-Bukhaaree
and Muslim.]
"Part 2
- Standing In Prayer
He [Prophet Muhammad صلى الله عليه و سلم , may Allah exalt his mention and render him and his message safe from every derogatory thing ] used to stand in prayer for both obligatory and voluntary prayers, carrying out the command of the Exalted [
الله Allah , سبحانه و تعالى ]:
[أعوذ بالله من الشيطان الرجيم
"I seek refuge with Allah from Shaitan [Satan], the accursed one."
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
“In the Name of Allah, the Most Beneficent, the Most Merciful.”]
حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَىٰ وَقُومُوا لِلَّهِ قَانِتِينَ
"Guard strictly (five obligatory) As-Salawât (the prayers) especially the middle Salât (i.e. the best prayer - 'Asr). And stand before Allâh with obedience [and do not speak to others during the Salât
(prayers)]."
[ القرآن الكريم The Noble Qur'aan, سورة البقرة Soorah al-Baqarah - (The Cow) 002, Verse 238]
[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]
As for during a journey, he would pray voluntary prayers on his riding
beast.
[بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
“In the Name of Allah, the Most Beneficent, the Most Merciful.”]
He set the example for his ummah to pray during severe fear on foot or while mounted, as has been mentioned, and that is the purpose of the saying of الله Allaah [ سبحانه و تعالى , Subhanahu wa Ta'ala, Glorified and Exalted be He] says:
حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَىٰ وَقُومُوا لِلَّهِ
قَانِتِينَ
فَإِنْ خِفْتُمْ فَرِجَالًا أَوْ رُكْبَانًا ۖ فَإِذَا أَمِنتُمْ فَاذْكُرُوا اللَّهَ كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُوا تَعْلَمُونَ
"Guard strictly (five obligatory) As-Salawât (the prayers) especially the middle Salât (i.e. the best prayer - 'Asr) [1]. And
stand before Allâh with obedience [and do not speak to others during the Salât (prayers)].
And if you fear (an enemy), perform Salât (pray) on foot or riding. And when you are in safety, offer the Salât (prayer) in the manner He has taught you, which you knew not (before)."
[ القرآن الكريم The Noble Qur'aan, سورة البقرة Soorah al-Baqarah - (The Cow) 002,
Verse 238]
[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]
He [ صلى الله عليه و سلم ] prayed sitting during the illness of which he died."
[Collected by at-Tirmidhee, who declared it saheeh, and Ahmad.]
He also prayed sitting on another occasion before that, when he was injured, and the people behind him prayed
standing; so he indicated to them to sit, so they sat (and prayed). When he finished, he said:
"You were going to do as the Persians and the Romans do: stand for their kings who sit. So do not do so, for the Imaam is there to be followed: when he makes rukoo', make rukoo', when he rises, rise; and when he prays sitting, pray sitting [all of you]."
[Collected by Muslim and al-Bukhaaree, and it is given in Shaykh al-Albaani's [ رحمه الله ] book Irwaa' al-Ghaleel under Hadeeth 394.]
_________________________________________
[Footnotes]
[1] i.e..,the `Asr prayer according to the correct saying of the majority of scholars, among them Abu Haneefah and his
two students. There are ahaadeeth about this which Ibn Katheer has given in his Tafseer of the Qur'aan.
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allâh, the Most Beneficent,
the Most Merciful.
From The Abridgement of The Prophet's [ صلى
الله
عليه و سلم ]
Prayer
STANDING (Qiyaam)
(6) It is obligatory that the
person prays standing. This is
a pillar (rukn) except for:
(i) The one who is praying the Fear Prayer or during severe fighting. In these circumstances it is permissible for him to pray
whilst riding.
(ii) Also the one who is ill and the one who is unable to stand, he should pray sitting if he is able, or if not then whilst lying down.
(iii)
Also the person praying Optional (Nafl)
Prayer, he may pray whilst riding or whilst sitting if he wishes, and in this case he
should perform rukoo' (bowing) and sujood (prostration) by lowering his head and likewise the sick. He should lower his head further for the prostration than for the bowing.
(7) It is not permissible for the person praying sitting to place something raised upon the ground to prostrate upon. Rather he
should only make the movement for his prostration lower than that for his bowing, as we have already mentioned, this is what he does if he is unable to directly place
his head upon the ground.
S. Munir
May 19, 2014, 9:47:07 AM5/19/14
to S. Munir
بِسْمِ اللَّهِ
الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allâh, the Most Beneficent, the Most Merciful.
صِفَةُ صَلاةِ النَّبِيِّ
Sifatu Salaatin an-Nabee [ صلى الله عليه و سلم , sallallaahu 'alayhi
wa sallam]
The Prophet's [ صلى الله عليه و سلم ] Prayer Described
- min at-takbeer ilaa
at-tasleem ka'annaka taraahaa - from the beginning to the end as though you see
it.
by Shaykh Muhammad
Nassiruddeen al-Albaanee ( رحمه الله
, rahimahullaah, may Allaah have mercy on him, died 1420AH)
The Messenger of
Allaah [ صلى الله عليه و سلم ] said "Pray
as you have seen me praying ..."
[Collected by al-Bukhaaree
and Muslim.]
"Part 3
- The Prayer Of A Sick Person In A Sitting Position
'Imran ibn Husayn [ رضى الله تعالى عنه , may Allaah be pleased with him ] said: "I was suffering from haemorrhoids (piles), so I asked the Messenger of Allaah [ صلى الله عليه و سلم , may Allah exalt his mention and render him and his message safe from every derogatory thing ] and he [ صلى الله عليه و سلم ]
said:
"Pray standing; if you are not able, then sitting down; if you are not able to do so, then pray lying down."
[Collected by al-Bukhaaree, Abu Daawood and Ahmad.]
'Imraan ibn Husayn [ رضى الله تعالى عنه ] also said: "I asked him [ صلى الله عليه و سلم ] about the prayer of a man while sitting, so he [ صلى الله عليه و سلم ] said:
"He who prays standing, that is better; he who prays sitting, his reward is half that of the former. He who prays lying down (and in another narration: reclining), has half the reward of the one who sits."
[Collected by al-Bukhaaree, Abu Daawood and Ahmad. Khattaabee said: "The meaning of `Imran's hadeeth is intended for a sick person who is able to undergo hardship and stand with difficulty. Hence the reward of praying
sitting has been made half of the reward of praying standing: encouraging him to pray standing while allowing him to sit." Ibn Hajr said in Fat.hul-Baaree (2/468): "This deduction is valid".]
This applies to the sick person, for Anas [ رضى الله تعالى عنه ] said: "The Messenger of Allaah [ صلى الله عليه و سلم ] came out to the
people while they were praying sitting due to illness, so he [ صلى الله عليه و سلم ] said:
"Verily, the prayer of one who sits is (worth) half of the prayer of the one who stands."
[Collected by Ahmad and Ibn Maajah with a saheeh sanad.]
Once "he [ صلى الله عليه و سلم ] visited a sick person and saw him praying (leaning) on a pillow, so he [ صلى الله عليه و سلم ] took it and cast it aside. So the man took a stick to pray (leaning) on it, but he [ صلى الله عليه و سلم ] took it and cast it aside and said:
"Pray on the ground if you can, but otherwise make movements with your head, making your sujood lower than your rukoo."
[Collected by at-Tabaraanee, Bazzaar, Ibn as-Samaak in his hadeeth book (67/2) and al-Bayhaqee. It has a saheeh isnaad
as I have explained in Silsilah al-Ahaadeeth as-Saheehah (323).]"
S. Munir
May 27, 2014, 8:03:18 PM5/27/14
to S. Munir
بِسْمِ اللَّهِ
الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allâh, the Most Beneficent, the Most Merciful.
صِفَةُ صَلاةِ النَّبِيِّ
Sifatu Salaatin an-Nabee [ صلى الله عليه و سلم , sallallaahu 'alayhi
wa sallam]
The Prophet's [ صلى الله عليه و سلم ] Prayer Described
- min at-takbeer ilaa
at-tasleem ka'annaka taraahaa - from the beginning to the end as though you see
it.
by Shaykh Muhammad
Nassiruddeen al-Albaanee ( رحمه الله
, rahimahullaah, may Allaah have mercy on him, died 1420AH)
The Messenger of
Allaah [ صلى الله عليه و سلم ] said "Pray
as you have seen me praying ..."
[Collected by al-Bukhaaree
and Muslim.]
"Part 4
- Prayer On A Ship [or Airplane]
He [The Prophet صلى الله عليه و سلم , may Allah exalt his mention and render him and his message safe from every derogatory thing ] was asked about prayer on a ship, so he [ صلى الله عليه و سلم ] said:
"Pray on it standing,
unless you are afraid of drowning."
[Collected by Bazzaar (68), ad-Daaraqutnee, `Abdul Ghanee al-Maqdisee in his Sunan (82/2) and al-Haakim declared it saheeh and adh-Dhahabee agreed.]
When he [ صلى الله عليه و سلم ] grew old he
[ صلى الله عليه و سلم ] took a support at his [ صلى الله عليه و سلم ] place of prayer to lean on.
[Abu Daawood and al-Haakim, who declared it saheeh, as did adh-Dhahabee. I have given it in as-Saheehah (319) and Irwaa' (383).]"
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allâh, the Most Beneficent,
the Most Merciful.
From The
Abridgement of The Prophet's [ صلى
الله
عليه و سلم ]
Prayer
Prayer On
A Ship Or Airplane
"(8) It is permissible to pray the Obligatory Prayer upon a ship, and likewise in an airplane.
(9) A person may pray sitting in either of them if he fears that he will fall over.
(10) In the case of old age or bodily weakness, it is allowed for him during the standing to support himself against a pillar or with a
stick.
(11) It is permissible to pray the voluntary Prayer during the night standing or even sitting without an excuse, and he can combine
both of these. So he may pray and recite whilst sitting, and then shortly before the rukoo' he may stand and recite the few
aayahs
that remain for him whilst standing. Then he bows and prostrates, and then he does the same in the second rak'ah.
(12) If he prays sitting, he sits with his legs crossed, or in any manner of sitting that is
comfortable for him."
S. Munir
Jun 21, 2014, 6:43:41 PM6/21/14
to S. Munir
بِسْمِ اللَّهِ
الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allâh, the Most Beneficent, the Most Merciful.
صِفَةُ صَلاةِ النَّبِيِّ
Sifatu Salaatin an-Nabee [ صلى الله عليه و سلم , sallallaahu 'alayhi
wa sallam]
The Prophet's [ صلى الله عليه و سلم ] Prayer Described
- min at-takbeer ilaa
at-tasleem ka'annaka taraahaa - from the beginning to the end as though you see
it.
by Shaykh Muhammad
Nassiruddeen al-Albaanee ( رحمه الله
, rahimahullaah, may Allaah have mercy on him, died 1420AH)
The Messenger of
Allaah [ صلى الله عليه و سلم ] said "Pray
as you have seen me praying ..."
[Collected by al-Bukhaaree
and Muslim.]
"Part 5
- Sitting And Standing In The Night Prayer (Tahajjud)
He [The Prophet صلى الله عليه و سلم , may Allah exalt his mention and render him and his message safe from every derogatory thing ], used to pray long through the night standing, and long through the night sitting down [i.e.
he commenced the prayer sitting down], and if he [ صلى الله عليه و سلم ] recited [the Qur'an] standing, he [ صلى الله
عليه و سلم ] would bow standing, and if he [ صلى الله عليه و سلم ] recited sitting, he [ صلى الله عليه و سلم ] would bow sitting."
[Collected by Muslim and Abu Daawood.]
Sometimes, "He [ صلى الله عليه و سلم ] would pray sitting, so he [ صلى الله عليه و سلم ] would recite sitting until about thirty or forty verses of his recitation were left; he [ صلى الله عليه و سلم ] would then stand up to recite these standing and then bow and prostrate, and he [ صلى الله عليه و سلم ] would do likewise in the second raka'ah."
[Collected by al-Bukhaaree and Muslim.]
In fact, "he [ صلى الله عليه و سلم ] prayed as-subhah [i.e.
voluntary prayer (night or forenoon), named so due to its content of tasbeeh (glorification).] sitting down towards the end of his [ صلى الله عليه و سلم ] life when he [ صلى الله عليه و سلم ] had grown old, and that was a year before his death."
[Collected by Muslim and
Ahmad.]
Also "he [ صلى الله عليه و سلم ] would [pray voluntary prayers and] sit cross-legged."
[Collected by
an-Nasaa.ee, Ibn Khuzaymah in his Saheeh (1/107/2), `Abdul Ghanee al-Maqdisee in his Sunan (80/1) and al-Haakim, who declared it saheeh and adh-Dhahabee agreed.].“"
S. Munir
Aug 25, 2014, 6:14:47 AM8/25/14
to S. Munir
بِسْمِ اللَّهِ
الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allâh, the Most Beneficent, the Most Merciful.
صِفَةُ صَلاةِ النَّبِيِّ
Sifatu Salaatin an-Nabee [ صلى الله عليه و سلم , sallallaahu 'alayhi
wa sallam]
The Prophet's [ صلى الله عليه و سلم ] Prayer Described
- min at-takbeer ilaa
at-tasleem ka'annaka taraahaa - from the beginning to the end as though you see
it.
by Shaykh Muhammad
Nassiruddeen al-Albaanee ( رحمه الله
, rahimahullaah, may Allaah have mercy on him, died 1420AH)
The Messenger of
Allaah [ صلى الله عليه و سلم ] said "Pray
as you have seen me praying ..."
[Collected by al-Bukhaaree
and Muslim.]
"Part 6
- Prayer Wearing Shoes And The Command To Do So
"He [The Prophet صلى الله عليه و سلم , may
Allah exalt his mention and render him and his message safe from every
derogatory thing.] used to stand (in prayer) bare-footed sometimes and wearing
shoes sometimes."
[28. Abu Daawood and Ibn Maajah. It is a mutawatir hadeeth as
at-Tahaawee has mentioned.]
He [ صلى الله عليه و سلم ] allowed this for
his ummah, saying:
"When one of you prays, he should wear his shoes or take them off
and put them between his feet, and not harm others with them."
[29. Abu Daawood and Bazzaar (53, az-Zawaa.id); al-Haakim declared it
saheeh and adh-Dhahabee agreed.]
He [ صلى الله عليه و سلم ] encouraged prayer
wearing them sometimes, saying:
"Be different from the Jews, for they do not pray in their shoes
nor in their khuffs (leather socks)."
[30. Abu Daawood and Bazzaar (53, az-Zawaa.id); al-Haakim declared it
saheeh and adh-Dhahabee agreed.]
Occasionally he [ صلى الله عليه و سلم
] would remove them from his feet while in prayer and then continue his prayer,
as Abu Sa'eed al-Khudree has said:
"The Messenger of Allaah [ صلى الله عليه و
سلم ] prayed with us one day. Whilst he [ صلى
الله عليه و سلم ] was engaged in the prayer he [ صلى الله
عليه و سلم ] took off his shoes and placed them on his left. When the
people saw this, they took off their shoes. When he [ صلى
الله عليه و سلم ] finished his prayer he [ صلى الله عليه
و سلم ] said:
"Why did you take your shoes off?"
They said: 'We saw you taking your shoes off, so we took our shoes off.'
He [ صلى الله عليه و سلم ] said:
"Verily Jibreel came to me and informed me that there was dirt - or
he said: something harmful - (in another narration: filth) on my shoes, so I
took them off. Therefore, when one of you goes to the mosque, he should look at
his shoes: if he sees in them dirt - or he [ صلى الله عليه
و سلم ] said: something harmful - (in another narration: filth) he
should wipe them and pray in them."
[31. Abu Daawood, Ibn Khuzaymah and al-Haakim, who declared it saheeh
and adh-Dhahabee and an-Nawawee agreed. The first one is given in Irwaa' (284)]
"When he [ صلى الله عليه و سلم
] removed them, he [ صلى الله عليه و سلم
] would place them on his left"
[32. Abu Daawood, Ibn Khuzaymah and al-Haakim, who declared it saheeh
and adh-Dhahabee and an-Nawawee agreed. The first one is given in Irwaa' (284)]
and he [ صلى الله عليه و سلم
] would also say:
"When one of you prays, he should not place his shoes on his right
nor on his left, where they will be on someone else's right, except if there is
no one on his left, but he should place them between his feet."
[33.Abu Daawood, an-Nasaa.ee and Ibn Khuzaymah (1/110/2) with a saheeh
isnaad.]
____________________________________________________
Additional Notes:
Shaykh Al-Albaanee [ رحمه الله
, rahimahullaah, may Allaah have mercy on him, died 1420AH ] on Wearing
Shoes in a Carpeted Masjid
In the Name of Allaah, the all-Merciful, the Ever-Merciful...
May His Salaah and Salaam be upon the Messenger Muhammad, and upon his
family, companions, and followers until the Day of Judgment...
To proceed:
I found the following words on the internet attributed to Shaykh
Al-Albaanee regarding wearing shoes in carpeted masjids:
"And i had advised our Salafee brothers in al-Madeenah, those known
as the dwellers of al-Harrah, not to be too rigid in this issue (praying in
shoes in the masjids), due to the difference that exists between the finely
carpeted masjids of today and how the Prophet's masjid was in his time. I had paired (this advice) with an example
from the Sunnah. I reminded them that:
Once, the Prophet (sallallaahu 'alayhe wa sallam) had ordered the one who needs
to spit or expel mucous from his nose while praying to spit to his left side,
or to cover it with his foot (by kicking dirt over it). This is a clear issue that has no problem
when the masjid has a dirt floor that will allow the spit to be covered by sand
or pebbles. So today, when the prayer
area is a carpeted masjid, will they say that it is permissible to spit on the
carpet as well?! So this (spitting on a
carpeted floor) is like that (praying with shoes in a carpeted
masjid)."
After being unable to find the source of these words in the shaykh's
books and after seeking help from my brothers who also could not find the
source, I asked Shaykh Muhammad 'Umar Baazmool about these exact words, who
replied after reading them:
"Yes, I remember the Shaykh had spoken decisively with words
carrying this meaning. It is most likely
on one of the tapes from the "Silsilatul-Hudaa wan-Noor" series...
and Allaah knows best.
Further, it was mentioned on sahab.net that this is attributed to Shaykh
Al-Albaanee by Shaykh Saalih Aalush-Shaykh in his explanation of
at-Tahaawiyyah:
Taken from:
_________________________________________
In The Name Of Allaah The Most Merciful The Bestower Of Mercy
Sheikh Ubaid Ibn Abdillaah Al Jaabiree [ حفظه الله
, hafidhahullaah, may Allaah preserve him upon the truth]
Sheikh Ubaid Ibn Abdillaah Al Jaabiree [ حفظه الله
] was asked regarding shoes in the mosque where a carpet has been placed using
the wealth of the Muslims.
The Shaikh responded that praying in shoes is mustahab [recommended],
however preserving the wealth of the Muslims is Waajib [obligation], and that
which is waajib takes precedence over that which is recommended. I therefore
advise that in your land you do not destroy the wealth of the muslims by
allowing people to wear shoes on the carpet, and therefore have to keep
replacing it.
Taken from:
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allâh, the Most Beneficent,
the Most Merciful.
From The
Abridgement of The Prophet's [ صلى
الله
عليه و سلم ]
Prayer
Prayer Whilst Wearing Shoes
"(13) It is allowed for him
to stand in Prayer barefooted, just as it is allowed for him to pray whilst
wearing shoes.
(14) What is better is that
he sometimes prays barefooted and sometimes prays wearing shoes, doing what is
easy for him. So he should not force himself to wear them for the Prayer nor
force himself to remove them. Rather if he happens to be barefooted he should
pray barefooted, and if he is wearing shoes he should pray whilst wearing the
shoes, unless a situation requires otherwise.
(15) If he does remove his
shoes then he should not place them on his right-hand side, rather he should
place them to his left as long as there is nobody praying to his left.
Otherwise he should place them between his feet [2]. This order is
authentically reported from the Prophet [ صلى الله عليه و سلم ].
[2. I say: This contains a
subtle indication that he should not place them in front of him. This is an
etiquette that is disregarded by the majority of those who pray, since you see
them praying towards their shoes!]"
S. Munir
Sep 4, 2014, 3:41:56 PM9/4/14
to S. Munir
بِسْمِ اللَّهِ
الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allâh, the Most Beneficent, the Most Merciful.
صِفَةُ صَلاةِ النَّبِيِّ
Sifatu Salaatin an-Nabee [ صلى الله عليه و سلم , sallallaahu 'alayhi
wa sallam]
The Prophet's [ صلى الله عليه و سلم ] Prayer Described
- min at-takbeer ilaa
at-tasleem ka'annaka taraahaa - from the beginning to the end as though you see
it.
by Shaykh Muhammad
Nassiruddeen al-Albaanee ( رحمه الله
, rahimahullaah, may Allaah have mercy on him, died 1420AH)
The Messenger of
Allaah [ صلى الله عليه و سلم , may Allaah exalt his mention and render him and his message safe from every derogatory thing ] said "Pray
as you have seen me praying ..."
[Collected by al-Bukhaaree
and Muslim.]
"Part 7
- Prayer On The Pulpit (Minbar)
"Once he [ صلى الله عليه و سلم ] prayed on the pulpit (in another narration: '...which had three steps').
[This is the
sunnah about the pulpit: that it should have three steps, not more, To have more is an innovation, from the period of Banee Umayyah, which often causes an interruption in the row, and to get out of that by having it in the western corner of the mosque or in the mihraab is another innovation, as is the raising of it in the wall like a balcony to which one ascends by means of steps in the wall! Whereas the best guidance is the guidance of Muhammad [ صلى الله عليه و سلم ]. See Fat'hul-Baaree (2/331).]
Hence [he [ صلى الله عليه و سلم ] stood on it and said takbeer and the people behind him [ صلى الله علي ه و سلم ]said takbeer while he [ صلى الله عليه و سلم ]was on the pulpit,] [then he [ صلى الله عليه و سلم ] made rukoo' on the pulpit,] then he [ صلى الله عليه و سلم ] rose and descended backwards to make sajdah at the foot of the pulpit. Then he [ صلى الله عليه و سلم ] returned, [and did on it as he [ صلى الله عليه و سلم ] had done in the first rak'ah], until he [ صلى الله عليه و سلم ] completed his [ صلى الله عليه و سلم ] prayer. He [ صلى الله عليه و سلم ] then turned to the people and said:
"O people! I have done this so that you may follow me and
learn my prayer."
[al-Bukhaaree, Muslim (who collected the other narration) and Ibn Sa`d (1/253). It is given in Irwaa' (545)]."
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allâh, the Most Beneficent,
the Most Merciful.
From The
Abridgement of The Prophet's [ صلى
الله
عليه و سلم ]
Prayer
"PRAYING WHILST STANDING UPON THE PULPIT (MINBAR)
(16) It is allowed for the Imaam to pray upon an elevated place, such as the minbar - for the purpose of teaching the people. He stands upon it and says the takbeer [i.e., `Allaahu Akbar,' meaning, `Allaah is greater.' [Trans. Note]] and recites and bows upon it. Then he steps backwards in order to perform the prostrations on the ground at the foot of the pulpit. Then he can return to it and do in the second rak'ah the same as that which he did in the first."
S. Munir
Oct 29, 2014, 9:44:06 PM10/29/14
to S. Munir
بِسْمِ اللَّهِ
الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allâh, the Most Beneficent, the Most Merciful.
صِفَةُ صَلاةِ النَّبِيِّ
Sifatu Salaatin an-Nabee [ صلى الله عليه و سلم , sallallaahu 'alayhi
wa sallam]
The Prophet's [ صلى الله عليه و سلم ] Prayer Described
- min at-takbeer ilaa
at-tasleem ka'annaka taraahaa - from the beginning to the end as though you see
it.
by Shaykh Muhammad
Nassiruddeen al-Albaanee ( رحمه الله
, rahimahullaah, may Allaah have mercy on him, died 1420AH)
The Messenger of
Allaah [ صلى الله عليه و سلم , may Allaah exalt his mention and render him and his message safe from every derogatory thing ] said "Pray
as you have seen me praying ..."
[Collected by al-Bukhaaree
and Muslim.]
"Part 8
- The Sutrah, And The Obligation To Have One
[Note: The Sutrah - an object used by a person when performing prayer
just beyond the place of prostration, providing a barrier within which nothing
should pass.]
"The Prophet [ صلى الله عليه و سلم
] used to stand near to the sutrah, so that there was (a distance of) three
cubits between him [ صلى الله عليه و سلم
] and the wall"
[Recorded by Bukhaaree and Ahmad.]
and "between the place of his [ صلى الله عليه
و سلم ] prostration and the wall, (there was) enough space for one sheep
to pass."
[Recorded by Bukhaaree and Muslim.]
He [ صلى الله عليه و سلم ] used to say:
"Do not perform prayer except that there is a sutrah in front of
you, and do not let anyone pass in front of you. If someone insists (to try to
pass) then prevent him with force [without using a weapon], for indeed he is
overpowered by his accompanying devil (i.e. a shaytaan)."
[Recorded by Ibn Khuzaymah in his Saheeh (1/93/1) with a sound isnaad.]
He [ صلى الله عليه و سلم ] would also say:
"When one of you prays towards a sutrah, he should get close to it
so that Shaytaan cannot break his prayer."
[Recorded by Abu Daawood, al-Bazzaar (p. 54 - az-Zawaa'id) and
al-Haakim, who declared it saheeh and adh-Dhahabee and an-Nawawee agreed.]
Sometimes "he [ صلى الله عليه و سلم
] would seek to pray at the pillar which was in his mosque."
[Recorded by Bukhaaree.
The sutrah is a must for the Imaam or a person praying alone, even in a
large mosque. Ibn Haanee said in his Masaa'il from Imaam Ahmad (1/66):
"Abu `Abdullaah (i.e. Imaam Ahmad ibn Hanbal) saw me one day when I was
praying without a sutrah in front of me, and I was in a (large) congregational
mosque, so he said to me: `Take something as a sutrah', so I took a man as a
sutrah." This contains an indication that Imaam Ahmad did not
differentiate between big or small mosques in taking a sutrah - and that is
surely correct, but this is something neglected by most people, including
imaams of mosques, in every land that I have visited, including Arabia which I
was able to tour in Rajab of this year (1410AH), so the `ulamaa should tell the
people and advise them of this, explaining its ruling and that it is also required
in the Two Sacred Mosques.]
"When he [ صلى الله عليه و سلم
] prayed [in an open space where there was nothing to use as sutrah] he [ صلى الله عليه و سلم ] would plant a spear
in the ground in front of him [ صلى الله عليه و سلم
] and pray towards it with the people behind him [ صلى
الله عليه و سلم ]"
[Recorded by Bukhaaree, Muslim and Ibn Maajah.];
Sometimes "he [ صلى الله عليه و سلم
] would to set his mount sideways and pray towards it"
[Recorded by Bukhaaree and Ahmad.]
but this is not the same as prayer in the resting-place of camels [i.e.,
their kneeling place.], which "he [ صلى الله عليه
و سلم ] forbade" [Recorded by Bukhaaree and Ahmad.], and
sometimes "he [ صلى الله عليه و سلم
] would take his saddle; set it lengthways and pray towards its end."
[Recorded by Muslim, Ibn Khuzaymah (92/2) and Ahmad.]
He [ صلى الله عليه و سلم ] would say:
"When one of you places in front of him something such as the stick
on the end of a saddle, he should pray and not mind anyone who passes beyond
it."
[Recorded by Muslim and Abu Daawood.]
Once "he [ صلى الله عليه و سلم
] prayed towards a tree"
[Recorded by an-Nasaa'ee and Ahmad with a saheeh isnaad.]
Sometimes "he [ صلى الله عليه و سلم
] would pray towards the bed on which 'Aa'ishah [ رﺿﻲ اﷲ
ﻋﻨﻬﺎ , Radhi-yallaahu 'anhaa, May Allaah be pleased with her ] was
lying [under her sheet]."
[Recorded by Bukhaaree, Muslim and Abu Ya`laa (3/1107).]
He [ صلى الله عليه و سلم ], would not let
anything pass between him [ صلى الله عليه و سلم
] and his [ صلى الله عليه و سلم ] sutrah, hence once
"he [ صلى الله عليه و سلم ] was praying, when a
sheep came running in front of him [ صلى الله عليه و سلم
], so he [ صلى الله عليه و سلم ] raced it until he [
صلى الله عليه و سلم ] pressed his belly
against the wall [and it passed behind him [ صلى الله عليه
و سلم ]]."
[Recorded by Ibn Khuzaymah in his Saheeh (1/95/1), at-Tabaraanee
(3/140/3) and al-Haakim who declared it saheeh and adh-Dhahabee agreed.]
Also, once "while praying an obligatory prayer, he [ صلى الله عليه و سلم ] clenched his fist
(during it), so when he [ صلى الله عليه و سلم
] had finished, the people said: 'O Messenger of Allaah, did something happen
during the prayer?' He [ صلى الله عليه و سلم
] said:
"No, except that the devil wanted to pass in front of me, so I
strangled him until I could feel the coldness of his tongue on my hand By
Allaah! Had my brother Sulaymaan not beaten me to it, I would have tied him
(the devil) to one of the pillars of the mosque so that the children of
Madeenah could walk round him. [So whoever can prevent something intervening
between him and the qiblah, he must do so]."
[Recorded by Ahmad, ad-Daaraqutnee and Tabaree with a saheeh isnaad, and
similar in meaning to this hadeeth is found in Bukhaaree and Muslim and others
on the authority of several Companions. It is one of the many ahaadeeth which
the Qadiani group disbelieve, for they do not believe in the world of the jinn
which is mentioned in the Qur'an and the Sunnah. Their method of discarding the
texts is well-known: if it is from the Qur'an, they change its meaning e.g. the
saying of Allah [ سبحانه و تعالى , Subhanahu wa
Ta'ala, Glorified and Exalted be He]:
[أعوذ بالله من الشيطان الرجيم
"I seek refuge with Allah from Shaitan
[Satan], the accursed one."
بِسْمِ اللَّهِ الرَّحْمَٰنِ
الرَّحِيمِ
“In the Name of Allah, the Most Beneficent, the
Most Merciful.”]
قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ
نَفَرٌ مِّنَ الْجِنِّ فَقَالُوا إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا
"Say (O Muhammad [ صلى الله عليه و سلم
, sal-Allâhu 'alayhi wa sallam]): "It has been revealed to me that a group
(from three to ten in number) of jinn listened (to this Qur'ân). They said:
'Verily, we have heard a wonderful Recitation (this Qur'ân)!"
[ القرآن الكريم The Noble Qur'aan, سورة الجن Soorah al-Jinn - (The Jinn) 072, Verse
001]
[Translation - "Interpretation of the Meaning of The Noble Qur'aan
in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and
Dr. Muhammad Muhsin Khan, Published By Darussalam.]
They say "i.e. a group of humans"! making the word
"jinn" synonymous with "human"! Hence they play with the
language and the religion; if it is from the Sunnah, then if it is possible for
them to change it with a false interpretation they do so, otherwise they find
it easy to declare it to be false, even if all the Imaams of Hadeeth and the
whole ummah behind them are agreed on its authenticity, nay its being
mutawaatir. May Allaah guide them.]
[Additional Note: [Referring to the following prayer of the Prophet
Sulaymaan [ عليه
السلام , alayhis-salaam, peace be upon him] which was answered by Allah [ سبحانه و تعالى ] , as described in the Qur'an:
قَالَ رَبِّ اغْفِرْ لِي وَهَبْ لِي
مُلْكًا لَّا يَنبَغِي لِأَحَدٍ مِّن بَعْدِي ۖ إِنَّكَ أَنتَ الْوَهَّابُ
فَسَخَّرْنَا لَهُ الرِّيحَ تَجْرِي
بِأَمْرِهِ رُخَاءً حَيْثُ أَصَابَ
وَالشَّيَاطِينَ كُلَّ بَنَّاءٍ
وَغَوَّاصٍ
وَآخَرِينَ مُقَرَّنِينَ فِي الْأَصْفَادِ
"He said: "My Lord! Forgive me, and bestow upon me a kingdom
such as shall not belong to any other after me. Verily, You are the
Bestower."
So, We subjected to him the wind; it blew gently by his order
whithersoever he willed,
And also the Shayâtîn (devils) from the jinn (including) every kind of
builder and diver,
And also others bound in fetters."
[ القرآن الكريم The Noble
Qur'aan, سورة ص Soorah Saad 038, Verses 035 - 038]
[Translation - "Interpretation of the Meaning of The Noble Qur'aan
in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and
Dr. Muhammad Muhsin Khan, Published By Darussalam.]
He [ صلى الله عليه و سلم ] also used to say:
"When one of you prays towards something which is a sutrah between
him and the people and someone intends to cross in front of him, then he should
push him in the throat [and repel, as much as he can], (in one narration: he
should stop him, twice) but if he refuses (to not pass) then he should fight
him, for verily he is a devil."
[Recorded by Bukhaaree and Muslim, and the additional narration is from
Ibn Khuzaymah (1/94/1).]
He [ صلى الله عليه و سلم ] also used to say:
"If the person who passed in front of someone praying knew (the
sin) on him, it would be better for him to wait forty than to pass in front.
(Abu an-Nadr [رضى الله تعالى عنه , radiyallahu 'anhu,
may Allaah be pleased with him] said: "I do not remember exactly whether
he [ صلى الله عليه و سلم ] said forty days,
months or years.")."
[Recorded by Bukhaaree and Muslim]."
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allâh, the Most Beneficent,
the Most Merciful.
From The
Abridgement of The Prophet's [ صلى
الله
عليه و سلم ]
Prayer
"THE OBLIGATION OF PRAYING TOWARDS A SUTRAH
(BARRIER) AND OF BEING CLOSE TO IT
(17) It is obligatory that he prays towards a
barrier (sutrah). It makes no difference whether he is praying in a mosque or
elsewhere, nor whether the mosque is large or small. This is because of the
all-embracing statement of the Prophet [ صلى الله عليه
و سلم , may Allaah exalt his mention and render him and his message
safe from every derogatory thing ] , “Do not pray except towards a sutrah, and
do not let anyone walk in front of you. So if a person insists (on trying to
pass) then fight him, because he has an evil companion along with him,” meaning
a devil.
(18) It is obligatory that he is close to it,
since the Prophet [ صلى الله عليه و سلم
] commanded that.
(19) Between his place of prostration and the
wall towards which he prayed there would be a space approximately wide enough
for a sheep to pass through. So if one does likewise then he has carried out
the closeness that is obligatory upon him.
[I [Shaykh al-Albani] say: We know from this that
what the Muslims do in all mosques that I have seen in Syria and elsewhere with
regard to praying in the middle of the mosque, far away from any wall or
pillar, is nothing but negligence of the command and the practice of the
Prophet [ صلى الله عليه و سلم ]]
THE REQUIRED HEIGHT OF THE SUTRAH (BARRIER)
(20) It is obligatory that the height of the
sutrah above the ground be at least a span or two spans, due to his [ صلى الله عليه و سلم ] saying, “If one of
you places in front of him the like of the back-part of a camel-saddle, then
let him pray and not care about what passes beyond that.”
[Mu'khiratur-Rahl: It is the piece of wood placed
at the back of the saddle, so the hadeeth contains an indication that it is not
sufficient to use a line upon the ground. The hadeeth allowing that is not
authentic.]
(21) The person praying faces the sutrah
directly. This is what is apparent from the command to pray towards the sutrah.
As for the matter of moving slightly to the right or the left, so that he does
not stand directly in line with it, then this is not authentically established.
(22) It is permissible to pray towards a staff
stuck into the ground or its like, or towards a tree, or a pillar, or towards
his wife who is lying upon the bed beneath the blanket, or towards his riding
beast, even if it is a camel.
THE FORBIDDANCE OF PRAYING TOWARDS GRAVES
(23) It is not allowed to pray towards graves
whatever the case, whether it be the graves of Prophets or anyone else besides
them.
THE FORBIDDANCE OF PASSING IN FRONT OF A PERSON
WHO IS PRAYING EVEN IN THE SACRED MOSQUE IN MAKKAH (AL' MASJIDUL-HARAAM)
(24) It is not allowed to pass directly in front
of a person who is praying if he has a sutrah in front of him. There is no
difference in this between al-Masjidul-Haraam and other mosques. The
forbiddance applies equally to all of them, due to the generality of his [ صلى الله عليه و سلم ] saying, “If the one
who passes directly in front of a person knew the (sin) that was upon him, then
he would rather stand and wait for forty than pass in front of him."
Meaning, passing in between him and the place of his sutrah.
[As for the hadeeth that he [ صلى الله عليه و سلم ] prayed at the outer edge of the area for
tawaaf without any sutrah and the people were passing in front of him [ صلى الله عليه و سلم ], then this is not
authentic.]
Furthermore, it does not mention that they were
passing between him [ صلى الله عليه و سلم
] and his [ صلى الله عليه و سلم ] place of
prostration.
THE OBLIGATION OF PREVENTING ANYONE TRYING TO
PASS IN FRONT OF YOU, EVEN IN THE SACRED MOSQUE IN MAKAAH
(25) It is not allowed for a person praying
towards a sutrah to allow anyone to pass in front of him, due to the previous
hadeeth, “... and do not let anyone walk in front of him ...” and his [ صلى الله عليه و سلم ] saying, “If one of
you prays towards something that screens him from the people, and someone wants
to pass in front of him, then let him repel him by pushing him on the chest,
and let him repel him as much as he can ... [and in a narration ... then let
him fight him, for he is a devil].”
MOVING FORWARD TO PREVENT SOMEONE PASSING
(26) And it is allowed for him to take a step or
more forwards in order to prevent an animal or a child from passing in front of
him, so that they pass behind him."
S. Munir
Nov 17, 2014, 5:25:40 PM11/17/14
to S. Munir
بِسْمِ اللَّهِ
الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allâh, the Most Beneficent, the Most Merciful.
صِفَةُ صَلاةِ النَّبِيِّ
Sifatu Salaatin an-Nabee [ صلى الله عليه و سلم , sallallaahu 'alayhi
wa sallam]
The Prophet's [ صلى الله عليه و سلم ] Prayer Described
- min at-takbeer ilaa
at-tasleem ka'annaka taraahaa - from the beginning to the end as though you see
it.
by Shaykh Muhammad
Nassiruddeen al-Albaanee ( رحمه الله
, rahimahullaah, may Allaah have mercy on him, died 1420AH)
The Messenger of
Allaah [ صلى الله عليه و سلم , may Allaah exalt his mention and render him and his message safe from every derogatory thing ] said "Pray
as you have seen me praying ..."
[Collected by al-Bukhaaree
and Muslim.]
"Part 9
- What Breaks The Prayer
He [ صلى الله عليه و سلم ] used to say:
"A man's prayer is cut off when there is nothing such as the end of a saddle in front of him, by a [menstruating][55] woman, a donkey or a black dog."
Abu Dharr [ رضى الله تعالى عنه , radiyallahu 'anhu, may Allaah be pleased with him ] said: 'I said: "O Messenger of Allaah, why the black dog rather than the red one?"
He [ صلى الله عليه و سلم ] said:
"The black dog is a shaytaan."
[Recorded by Muslim, Abu Daawood and Ibn Khuzaymah (1/95/2).]
______________________________________________________________________
[55] i.e. mature, and what is meant by `cut off' is `rendered futile'. As regards the hadeeth: "Nothing cuts off the prayer", then it is a weak hadeeth as I have shown in Tamaam al-Minnah (p. 306). "
S. Munir
Dec 9, 2014, 6:37:12 PM12/9/14
to S. Munir
بِسْمِ اللَّهِ
الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allâh, the Most Beneficent, the Most Merciful.
صِفَةُ صَلاةِ النَّبِيِّ
Sifatu Salaatin an-Nabee [ صلى الله عليه و سلم , sallallaahu 'alayhi
wa sallam]
The Prophet's [ صلى الله عليه و سلم ] Prayer Described
- min at-takbeer ilaa
at-tasleem ka'annaka taraahaa - from the beginning to the end as though you see
it.
by Shaykh Muhammad
Nassiruddeen al-Albaanee ( رحمه الله
, rahimahullaah, may Allaah have mercy on him, died 1420AH)
The Messenger of
Allaah [ صلى الله عليه و سلم , may Allaah exalt his mention and render him and his message safe from every derogatory thing ] said "Pray
as you have seen me praying ..."
[Collected by al-Bukhaaree
and Muslim.]
"Part 10 - Prohibition Of Prayer Facing The Grave
The Prophet [ صلى الله عليه و سلم ] used to forbid prayer facing the grave, saying: "Do not pray towards the graves, and do not sit on them."
Recorded by Muslim, Abu Daawood and Ibn Khuzaymah (1/95/2)."
______________________________________________________________________
S. Munir
Jan 5, 2015, 6:17:15 PM1/5/15
to S. Munir
بِسْمِ اللَّهِ
الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allâh, the Most Beneficent, the Most Merciful.
صِفَةُ صَلاةِ النَّبِيِّ
Sifatu Salaatin an-Nabee [ صلى الله عليه و سلم , sallallaahu 'alayhi
wa sallam]
The Prophet's [ صلى الله عليه و سلم ] Prayer Described
- min at-takbeer ilaa
at-tasleem ka'annaka taraahaa - from the beginning to the end as though you see
it.
by Shaykh Muhammad
Nassiruddeen al-Albaanee ( رحمه الله
, rahimahullaah, may Allaah have mercy on him, died 1420AH)
The Messenger of
Allaah [ صلى الله عليه و سلم , may Allaah exalt his mention and render him and his message safe from every derogatory thing ] said "Pray
as you have seen me praying ..."
[Collected by al-Bukhaaree
and Muslim.]
"Part 11 - Intention [58]
The Prophet [ صلى الله عليه و سلم ] used to say:
"All actions are by intention, and every man shall have what he intended."
[Recorded by al-Bukhaaree, Muslim and others. It is given in Irwaa' (no. 22).]
____________________________
[58] Imam an-Nawawee [ رحمه الله , rahimahullaah, may Allaah have mercy on him, died 676AH ] said in Rawdah at-Taalibeen (1/224 published by Maktab al-Islamee):
"The intention is the purpose, so the person about to pray brings to mind that prayer and what is relevant of its characteristics, such as which prayer it is, whether it is obligatory etc. and he brings these things together in his intention with the first takbeer." "
____________________________
[Additional Information:
Shaykh Muwafiq ad-Deen Ibn Qudamaah al-Maqdasee [ رحمه الله , rahimahullaah, may Allaah have mercy on
him, died died 620AH ] said in his book
'Dhum al-Moowasweseen' p.7:
'Know, may Allaah have mercy on you, that the Niyyah is the intent and
decision to do an action and its place is the heart. It has no connection with the tongue. ...'
Taken from the 'Original Sifat as-Salah' By Shaykh Muhammad Nasir- Deen
Al-Albaani.
Translated by Abbas Abu Yahya.
Aboo 'Abdullah Muhammad ibn Al-Qaasim Al-Maalikee [ رحمه الله , rahimahullaah, may Allaah have mercy on
him ] said:
"The intention is from the actions of the heart. So articulation of
it is an innovation; along with the fact that it contains disturbanc e of the
people."
Majmoo'ah Ar-Rasaa'il Al-Kubraa 1/254
Taken from 'Common Mistakes in Prayer' by Shaykh Muhammad Bazmool. ]
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allâh, the Most Beneficent,
the Most Merciful.
From The
Abridgement of The Prophet's [ صلى
الله
عليه و سلم ]
Prayer
"THE INTENTION (an-Niyyah)
(28) The person who is going to pray must have in his heart the intention to pray that particular Prayer, be it the Obligatory Dhuhr or 'Asr Prayer, or the sunnah prayer's for them, for example. This is a condition (shart) or a pillar (rukn).
As for expressing that upon the tongue, then it is an innovation (bid'ah), contrary to the sunnah. This was not upheld by any of the Imaams followed by the blind followers."
S. Munir
Jan 26, 2015, 5:42:03 PM1/26/15
to S. Munir
بِسْمِ اللَّهِ
الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allâh, the Most Beneficent, the Most Merciful.
صِفَةُ صَلاةِ النَّبِيِّ
Sifatu Salaatin an-Nabee [ صلى الله عليه و سلم , sallallaahu 'alayhi
wa sallam]
The Prophet's [ صلى الله عليه و سلم ] Prayer Described
- min at-takbeer ilaa
at-tasleem ka'annaka taraahaa - from the beginning to the end as though you see
it.
by Shaykh Muhammad
Nassiruddeen al-Albaanee ( رحمه الله
, rahimahullaah, may Allaah have mercy on him, died 1420AH)
The Messenger of
Allaah [ صلى الله عليه و سلم , may Allaah exalt his mention and render him and his message safe from every derogatory thing ] said "Pray
as you have seen me praying ..."
[Collected by al-Bukhaaree
and Muslim.]
"Part 12 - Takbeer
Then the Prophet [ صلى الله عليه و سلم ] would commence the prayer by saying:
اَللّٰهُ أَكْبَر
Allaah is the Greatest
[Recorded by Muslim and Ibn Maajah. The hadeeth contains an indication that he [ صلى الله عليه و سلم ] did not use to commence it with the words of some people: "I intend to pray _etc." which is in fact agreed to be an innovation. But they differ as to whether it is a good or bad innovation, to which we say: "Indeed all innovations in worship are misguided, from the generality of his [ صلى الله عليه و سلم ] statement,
"...and all innovations are misleading, and every misleading thing is in the Fire." But this is not the place for a detailed discussion of this. ]
The Prophet [ صلى الله عليه و سلم ] ordered "the man who prayed badly" to do likewise as has been mentioned, and he [ صلى الله عليه و سلم ] said to him:
"Verily, the prayer of a person is not complete until he has made an ablution which has included the necessary parts of the body and has then said: 'Allaahu Akbar'."
[Recorded by at-Tabaraanee with a saheeh isnaad.]
The Prophet [ صلى الله عليه و سلم ] also used to say:
"The key to the prayer is purification, it is entered by takbeer and exited by tasleem."
[Recorded by Abu Daawood, at-Tirmidhee and al-Haakim who declared it saheeh and adh-Dhahabee agreed. It is given in Irwaa' (no. 301).
Literally, "the takbeer makes it haraam", i.e. the actions which Allaah has made haraam during it, "and the tasleem makes it halaal" i.e. what is allowed outside prayer. Just as the hadeeth proves that the door to prayer is shut, no worshipper being able to open it except with purification, it similarly proves that the prayer cannot be entered except with takbeer, and that it cannot be exited except with tasleem. This is the view of the majority of scholars.]
Also, "he [ صلى الله عليه و سلم ] used to raise his voice for the takbeer such that those behind him [ صلى الله عليه و سلم ] could hear."
[Recorded by Ahmad and al-Haakim, who declared it saheeh and adh-Dhahabee agreed.]
But, "when he [ صلى الله عليه و سلم ] fell ill Abu Bakr [ رضى الله تعالى عنه , radiyallahu 'anhu, may Allaah be pleased with him ] used to raise his voice to convey the takbeer of the Messenger [ صلى الله عليه و سلم ] to the people."
[Recorded by Muslim and an-Nasaa'ee.]
The Prophet [ صلى الله عليه و سلم ] would also say:
"When the Imaam says: Allaahu Akbar, then say: Allaahu Akbar."
[Recorded by Ahmad and al-Bayhaqee with a saheeh isnaad.] "
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allâh, the Most Beneficent,
the Most Merciful.
From The
Abridgement of The Prophet's [ صلى
الله
عليه و سلم ]
Prayer
"THE TAKBEER (Saying: َللّٰهُ أَكْبَر 'Allaahu Akbar')
(29) He begins the Prayer by saying:
اَللّٰهُ أَكْبَر Allaahu Akbar - Allaah is Greatest.
This is a pillar (rukn), due to his [ The Prophet صلى الله عليه و سلم ] saying, "The key to the Prayer is Purification. That which makes outside actions forbidden is the takbeer, and that which causes outside actions to become permissible is the tasleem [i.e., the saying of, `As-salaamu 'alaikum wa rahmatullaah ...' to complete the Prayer]."
(30) He should not raise his voice in saying the takbeer in any of the Prayers, unless he is an Imaam (leading others in prayer).
(31) It is allowed for the mu'adhdhin to repeat the takbeer of the Imaam in a louder voice in order for the people to hear it, as long as
there is a need for that, such as the Imaam's being ill, having a weak voice, or there being a very large number of people praying behind him.
(32) The person following an Imaam in Prayer should not say the takbeer until the Imaam has finished saying it."
S. Munir
Feb 4, 2015, 6:11:00 PM2/4/15
to S. Munir
بِسْمِ اللَّهِ
الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allâh, the Most Beneficent, the Most Merciful.
صِفَةُ صَلاةِ النَّبِيِّ
Sifatu Salaatin an-Nabee [ صلى الله عليه و سلم , sallallaahu 'alayhi
wa sallam]
The Prophet's [ صلى الله عليه و سلم ] Prayer Described
- min at-takbeer ilaa
at-tasleem ka'annaka taraahaa - from the beginning to the end as though you see
it.
by Shaykh Muhammad
Nassiruddeen al-Albaanee ( رحمه الله
, rahimahullaah, may Allaah have mercy on him, died 1420AH)
The Messenger of
Allaah [ صلى الله عليه و سلم , may Allaah exalt his mention and render him and his message safe from every derogatory thing ] said "Pray
as you have seen me praying ..."
[Collected by al-Bukhaaree
and Muslim.]
"Part 13 - Raising The Hands
He [ صلى الله عليه و سلم ] would raise his hands sometimes with the takbeer [Recorded by al-Bukhaaree and an-Nasaa'ee], sometimes after the takbeer [Recorded by al-Bukhaaree and an-Nasaa'ee], and sometimes before it [Recorded by al-Bukhaaree and Abu Daawood].
"He [ صلى الله عليه و سلم ] would raise them with fingers apart [not spaced out, nor together]" [Recorded by Abu Daawood, Ibn Khuzaymah (1/62/2, 64/1), Tammaam and al-Haakim who declared it saheeh and adh-Dhahabee agreed],
and "he [ صلى الله عليه و سلم ] would put them level with his shoulders"[Recorded by al-Bukhaaree and an-Nasaa'ee],
although occasionally, "he [ صلى الله عليه و سلم ] would raise them until they were level with [the tops of] his ears."[Recorded by al-Bukhaaree and Abu Daawood]."
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allâh, the Most Beneficent,
the Most Merciful.
From The
Abridgement of The Prophet's [ صلى
الله
عليه و سلم ]
Prayer
"RAISING THE HANDS AND HOW IT IS TO BE DONE
(33) He should raise his hands whilst saying the takbeer or before it, or after it. All of these are established in the sunnah.
(34) He should raise his hands with the fingers extended.
(35) He should raise his palms up to the level of his shoulders, and sometimes he should raise them even further, up to the level of his
ear lobes. [I say: As for actually touching the earlobes with the thumb then there is no basis for this in the Sunnah. Rather in my view it is something that incites misgivings.] "
S. Munir
Feb 12, 2015, 6:09:27 PM2/12/15
to S. Munir
بِسْمِ اللَّهِ
الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allâh, the Most Beneficent, the Most Merciful.
صِفَةُ صَلاةِ النَّبِيِّ
Sifatu Salaatin an-Nabee [ صلى الله عليه و سلم , sallallaahu 'alayhi
wa sallam]
The Prophet's [ صلى الله عليه و سلم ] Prayer Described
- min at-takbeer ilaa
at-tasleem ka'annaka taraahaa - from the beginning to the end as though you see
it.
by Shaykh Muhammad
Nassiruddeen al-Albaanee ( رحمه الله
, rahimahullaah, may Allaah have mercy on him, died 1420AH)
The Messenger of
Allaah [ صلى الله عليه و سلم , may Allaah exalt his mention and render him and his message safe from every derogatory thing ] said "Pray
as you have seen me praying ..."
[Collected by al-Bukhaaree
and Muslim.]
"Part 14 - To Place The Right Arm On The Left Arm, And The Command For It
"He [ صلى الله عليه و سلم ] used to place his right arm on his left arm"
[Recorded by Muslim and Abu Daawood. It is also given in Irwaa' (352).],
and he [ صلى الله عليه و سلم ] used to say:
"We, the company of prophets, have been commanded to hasten the breaking of the fast, to delay the meal before the fast, and to place our right arms on our left arms during prayer."
[Recorded by Ibn Hibbaan and Diyaa', with a saheeh isnaad.]
Also "he [ صلى الله عليه و سلم ] passed by a man who was praying and had placed his left arm on his right, so he [ صلى الله عليه و سلم ] pulled them apart and placed the right on the left."
[Recorded by Ahmad and Abu Daawood, with a saheeh isnaad.]"
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allâh, the Most Beneficent,
the Most Merciful.
From The
Abridgement of The Prophet's [ صلى
الله
عليه و سلم ]
Prayer
"PLACING THE HANDS AND HOW IT IS TO BE DONE
(36) Then after the takbeer he should place his right hand upon his left hand, and this is from the practice (sunnah) of the Prophets, 'alaihimus-salaatu was-salaam, and Allaah's Messenger [ صلى الله عليه و سلم ] commanded his Companions with it. It is therefore not permissible to leave the hands hanging by one's sides.
(37) He should place his right hand upon his left hand, wrist and forearm.
(38) Sometimes he should grasp the left hand with the right hand.
[Additional Note: As for the practice of combining both placing and grasping at one and the same time, as some late-comers hold to be good, then there is no basis for it.]"
S. Munir
Feb 26, 2015, 7:30:01 PM2/26/15
to S. Munir
بِسْمِ اللَّهِ
الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allâh, the Most Beneficent, the Most Merciful.
صِفَةُ صَلاةِ النَّبِيِّ
Sifatu Salaatin an-Nabee [ صلى الله عليه و سلم , sallallaahu 'alayhi
wa sallam]
The Prophet's [ صلى الله عليه و سلم ] Prayer Described
- min at-takbeer ilaa
at-tasleem ka'annaka taraahaa - from the beginning to the end as though you see
it.
by Shaykh Muhammad
Nassiruddeen al-Albaanee ( رحمه الله
, rahimahullaah, may Allaah have mercy on him, died 1420AH)
The Messenger of
Allaah [ صلى الله عليه و سلم , may Allaah exalt his mention and render him and his message safe from every derogatory thing ] said "Pray
as you have seen me praying ..."
[Collected by al-Bukhaaree
and Muslim.]
"Part 15 - To Place The Hands On The Chest
"He [ صلى الله عليه و سلم
] used to place the right hand on the back of his left hand, wrist and
forearm",
[Recorded by Abu Daawood, an-Nasaa'i and Ibn Khuzaymah (1/54/2) with a
saheeh isnaad, and Ibn Hibbaan declared it saheeh (485).]
“and he [ صلى الله عليه و سلم
] commanded his companions to do likewise",
[Recorded by Maalik, al-Bukhaaree and Abu 'Awaanah.],
and (sometimes) "he [ صلى الله عليه و سلم
] would grasp his left hand with his right."
[Recorded by an-Nasaa'i and ad-Daaraqutnee with a saheeh isnaad. In this
hadeeth there is evidence that grasping is from the sunnah, and in the previous
hadeeth that so is placing, so both are sunnah. As for the combination of
holding and placing, which some of the later Hanafees hold to be good, then
that is an innovation; its form as they state is to place the right hand on the
left, holding the wrist with the little finger and the thumb, and laying flat
the remaining three fingers, as described in Ibn 'Aabideen's Footnotes on Durr
al-Mukhtaar (1/454); so do not be confused by what they say.]
"He [ صلى الله عليه و سلم
] used to place them on his chest."
[Recorded by Abu Daawood, Ibn Khuzaymah in his saheeh (1/54/2), Ahmad
and Abu Shaykh in Taareekh Isbahaan (p. 125); at-Tirmidhee declared one of its
isnaads hasan, and its meaning is found in Al-Muwatta' and Saheeh Al-Bukhaaree
if considered carefully. I have fully quoted the isnaads of this hadeeth in my
book Ahkaam al-Janaa.iz (p. 118)
Shaykh al-Albaani said: To place them on the chest is what is proved in
the Sunnah, and all that is contrary to it is either da'eef or totally
baseless. In fact, Imaam Ishaaq ibn Raahawayh acted on this sunnah, as Marwazee
said in Masaa'il (p. 222): "Ishaaq used to pray witr with us - he would
raise his hands in qunoot, and make the qunoot before bowing, and place his
hands on his breast or just under his breast." Similar is the saying of
Qaadhee 'Iyaad al-Maaliki in Mustahabbaat as-Salaah in his book al-I'laam
(p.15, 3rd edition, Rabat): "the right arm is to be placed on the back of
the left, on the upper part of the chest." Close to this is what
`Abdullaah ibn Ahmad ibn Hanbal related in his Masaa'il (p. 62): "I saw
that when praying, my father placed his hands, one on the other, above the
navel.", Masa'il Imam Ahmad narrated by his son, 'Abdullah p.62, and for
further information please refer to al-Irwa' al-Ghalil no 353.]
Also "he [ صلى الله عليه و سلم
] used to forbid putting one's hand on the waist during prayer".
[Recorded by al-Bukhaaree and Muslim. It is given in Irwaa' (374) as
well as the following one.]
And this is the "silb" which he [ صلى
الله عليه و سلم ] used to forbid.
[Abu Daawood, an-Nasaa'ee and others.]"
Note: "Silb" is described as such because it is somewhat
similar to how a crucified person stands while his arms are wide open
horizontally.
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allâh, the Most Beneficent,
the Most Merciful.
From The
Abridgement of The Prophet's [ صلى
الله
عليه و سلم ]
Prayer
"WHERE THE HANDS ARE TO BE PLACED
(39) He should only place his hands upon his chest. This applies equally to men and women.
[I [al-Albaani] say: The placing of the hands anywhere else but the chesr is either inauthentic (da’eef). Or has no basis]
(40) It is not allowed to place the right-hand on the waist."
S. Munir
Apr 2, 2015, 8:10:28 AM4/2/15
to S. Munir
بِسْمِ اللَّهِ
الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allâh, the Most Beneficent, the Most Merciful.
صِفَةُ صَلاةِ النَّبِيِّ
Sifatu Salaatin an-Nabee [ صلى الله عليه و سلم , sallallaahu 'alayhi
wa sallam]
The Prophet's [ صلى الله عليه و سلم ] Prayer Described
- min at-takbeer ilaa
at-tasleem ka'annaka taraahaa - from the beginning to the end as though you see
it.
by Shaykh Muhammad
Nassiruddeen al-Albaanee ( رحمه الله
, rahimahullaah, may Allaah have mercy on him, died 1420AH)
The Messenger of
Allaah [ صلى الله عليه و سلم , may Allaah exalt his mention and render him and his message safe from every derogatory thing ] said "Pray
as you have seen me praying ..."
[Collected by al-Bukhaaree
and Muslim.]
"Part 16 - To Look At The Place Of Prostration, And Humility
"He [ صلى الله عليه و سلم ] used to incline his head during prayer and fix his sight towards the ground"
[al-Bayhaqee and al-Haakim, who declared it saheeh and it is as he said. It also has a strengthening hadeeth reported by ten of his Companions: transmitted by Ibn 'Asaakir (17/202/2). See Irwaa' (354).
*NB: Shaykh al-Albaanee said: These two ahaadeeth show that the sunnah is to fix one's sight on the place of prostration on the ground, so the action of some worshippers of closing their eyes during Prayer is misdirected piety, for the best guidance is the guidance of Muhammad [ صلى الله عليه و سلم ].]
- "while he [ صلى الله عليه و سلم ] was in the Ka'bah, his [ صلى الله عليه و سلم ] sight did not leave the place of his prostration until he [ صلى الله عليه و سلم ] came out from it"
[al-Bayhaqee and al-Haakim, who declared it saheeh and it is as he said. It also has a strengthening hadeeth reported by ten of his Companions: transmitted by Ibn 'Asaakir (17/202/2). See Irwaa' (354).];
and he [ صلى الله عليه و سلم ] said:
"It is not fitting that there should be anything in the House which disturbs the person praying."
[Abu Daawood and Ahmad with a saheeh isnaad (Irwaa', 1771); what is meant here by `the House' is the Ka'bah, as the context of this hadeeth shows.]
"He [ صلى الله عليه و سلم ] used to forbid looking up at the sky"
[al-Bukhaaree and Abu Daawood.],
and he [ صلى الله عليه و سلم ] emphasised this prohibition so much that he [ صلى الله عليه و سلم ] said:
"People must refrain from looking up at the sky in prayer, or their sight will not return to them (and in one narration: or their sight will be plucked away)."
[al-Bukhaaree, Muslim and Siraaj.]
In another hadeeth:
"So when you pray, do not look here and there, for Allaah sets His Face for the face of his slave in his prayer as long as he does not look away"
[at-Tirmidhee and al-Haakim, who declared it saheeh, cf. Saheeh at-Targheeb (no. 353).],
and he [ صلى الله عليه و سلم ] also said about looking here and there:
"it is a snatching away which the devil steals from the slave during prayer."
[al-Bukhaaree and Abu Daawood.]
He [ صلى الله عليه و سلم ] also said:
"Allaah does not cease to turn to a slave in his prayer as long as he is not looking around; when he turns his face away, Allaah turns away from him"
[Transmitted by Abu Daawood and others. Ibn Khuzaymah and Ibn Hibbaan declared it saheeh. See Saheeh at-Targheeb (no.555).];
he [ صلى الله عليه و سلم ] "forbade three things: pecking like a hen, squatting (iq'aa'), like a dog and looking around like a fox"
[Ahmad and Abu Ya`laa. See Saheeh at-Targheeb (no. 556).];
he [ صلى الله عليه و سلم ] also used to say:
"Pray a farewell prayer as if you see Him, but if you do not see Him, surely He sees you"
[Mukhlis in Ahaadeeth Muntaqaah, at-Tabaraanee, Rooyaanee, Diyaa' in al-Mukhtaarah, Ibn Maajah, Ahmad and Ibn 'Asaakir. Haytamee declared it saheeh in Asnaa al-Mataalib.];
and:
"Any person who, when an obligatory prayer is due, excels in its ablution, humility and bowings, will have it as a remission for his previous minor sins as long as he does not commit a major sin, and this (opportunity) is for all times."
[Muslim.]
Once he [ صلى الله عليه و سلم ], prayed in a khameesah [A woollen garment having marks.]
and (during the prayer) he [ صلى الله عليه و سلم ] looked at its marks. So when he [ صلى الله عليه و سلم ] finished, he [ صلى الله عليه و سلم ] said:
"Take this khameesah of mine to Abu Jahm and bring me his anbijaaniyyah [A coarse garment without marks.], for it has diverted my attention from the prayer (in one narration: for I have looked at its marks during the prayer and it almost put me to trial)."
[al-Bukhaaree, Muslim and Maalik. It is given in Irwaa' (376).]
Also "'Aaishah [ رﺿﻲ اﷲ ﻋﻨﻬﺎ , Radhi-yallaahu 'anhaa, May Allaah be pleased with her ] had a cloth with pictures spread towards a sahwah ["A small room embedded in the ground slightly, like a small chamber or cupboard" (Nihaayah).], towards which the Prophet [ صلى الله عليه و سلم ] prayed and then said:
"Take it away from me [for its pictures did not cease to thwart me in my prayer]."
[al-Bukhaaree, Muslim and Abu `Awaanah. The Messenger [ صلى الله عليه و سلم ] did not order the wiping out or tearing of the pictures but only removed them because - and Allaah knows best - they were not pictures of things having souls. The evidence for this is that he [ صلى الله عليه و سلم ] tore other pictures as proved by many narrations in al-Bukhaaree and Muslim, and whoever wishes to explore this further should consult Fat.hul-Baaree (10/321) and Ghaayah al-Maraam fee Takhreej Ahaadeeth al-Halaal wal-Haraam (nos. 131-145).]
He [ صلى الله عليه و سلم ] would also say:
"Prayer is not valid when the food has been served, nor when it is time to relieve oneself of the two filths."
[al-Bukhaaree and Muslim.]"
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allâh, the Most Beneficent,
the Most Merciful.
From The
Abridgement of The Prophet's [ صلى
الله
عليه و سلم ]
Prayer
"HUMILITY AND ATTENTIVENESS (al-Khushoo’) AND LOOKING AT THE PLACE OF PROSTRATION
(41) He must have humility and attentiveness in his Prayer, and should avoid everything that may divert his attention, whether it be designs or decoration. Nor should he pray when food that he desires has been served, nor whilst he is having to withhold urine or faeces.
(42) Whilst standing he should look towards the place of his prostration.
(43) He should not turn to the right or the left, since his turning aside will be something that Satan snatches away and steals from the person's Prayer.
(44) It is not allowed for him to raise his sight to the sky."
S. Munir
Jun 25, 2015, 3:13:26 PM6/25/15
to SMunir
بِسْمِ اللَّهِ
الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allâh, the Most Beneficent, the Most Merciful.
صِفَةُ صَلاةِ النَّبِيِّ
Sifatu Salaatin an-Nabee [ صلى الله عليه و سلم , sallallaahu 'alayhi
wa sallam]
The Prophet's [ صلى الله عليه و سلم ] Prayer Described
- min at-takbeer ilaa
at-tasleem ka'annaka taraahaa - from the beginning to the end as though you see
it.
by Shaykh Muhammad
Nassiruddeen al-Albaanee ( رحمه الله
, rahimahullaah, may Allaah have mercy on him, died 1420AH)
The Messenger of
Allaah [ صلى الله عليه و سلم , may Allaah exalt his mention and render him and his message safe from every derogatory thing ] said "Pray
as you have seen me praying ..."
[Collected by al-Bukhaaree
and Muslim.]
"Part 17 - Opening Supplications (Du'aa's)
"Next, he [ صلى الله عليه و سلم
, may Allaah exalt his mention and render him and his message safe from every
derogatory thing ] would commence his recitation with many kinds of
supplications in which he [ صلى الله عليه و سلم ] would praise Allaah the Exalted, and glorify and extol
Him. He [ صلى الله عليه و سلم ]
in fact ordered "the man who prayed badly" to do so, saying to him:
"No person's prayer is complete unless he says takbeer, praises
Allaah the Mighty and Sublime and extols Him, recites of the Qur.aan what is
easy for him..."
[al-Bukhaaree, Muslim and Ibn Abee Shaybah (12/110/2). It is given in
Irwaa' (no. 8)]
[1] He [ صلى الله عليه و سلم ]
would say any one of the following supplications:
“O Allaah! Separate me (far) from my sins as you have separated (far)
the East and West. O Allaah! cleanse me of my sins as white cloth is cleansed
from dirt. O Allaah! Wash me of my sins with snow, water and hail.”
[2] He [ صلى الله عليه و سلم ]
used to say this in obligatory prayers.
“I have set my face towards the Originator of the heavens and the earth
sincerely [in Islam] and I am not among the Mushrikeen. Indeed my prayer, my
sacrifice, my living and my dying are for Allaah, the Lord of the Worlds: no
partner has He. With this I have been commanded, and I am the first of the
Muslims (those who submit to Him). [1] O Allaah! You are the King, none has the
right to be worshipped but You, [You are the Most Perfect and all Praise is for
You] You are my Lord and I am Your slave [2]. I have wronged myself, and have
acknowledged my sins, so forgive all my sins, for no-one forgives sins except
You. Guide me to the best of characters, to which no- one can guide except You,
and save me from the worst of characters, from which no-one can save except
You. I am here and happy to serve you [3]. All good is in your Hands, and evil
is not from You. [4] [The guided one is he who is guided by you.] I exist by
your will and belong to You. [There is no escape or shelter from You except to
You.] You are blessed and exalted. I seek Your forgiveness and repent to You.”
[Abu Daawood and al-Haakim, who declared it saheeh and adh-Dhahabee
agreed.]
[1. It is thus in most of the narrations; in some, it is wa ana min
al-muslimeen ("I am one of the Muslims"). It is likely that this is
because of the mistake of one of the narrators, and other evidence points to
that, so the worshipper should say: wa ana min al-muslimeen ("I am the
first of the Muslims"). There is nothing wrong with that, contrary to what
some people say under the impression that this means "I am the first
person who has this quality, while the rest of the people do not." But it
is not so; this phrase actually represents competing to fulfil orders - similar
to this is:
{Say: if the Merciful God has a son, then I am the first of the
worshippers} (Soorah az-Zukhruf 43:81) and the saying of Moosaa
(`alayhis-salaam):
{and I am the first of the believers.} (Soorah al-A`raaf 7:143) ]
[2. Azharee said: i.e. `I do not worship anything other than You.']
[3. labbaik: I am firmly and continually present in Your obedience;
sa`dayk: extremely happy under Your order and devoutly following the deen which
You have chosen.]
[4. i.e. Evil cannot be traced back to Allaah because there is nothing
bad in His actions, for they are all good, ranging from justice to grace to
wisdom, all of which are good with no bad in them. But evil is evil because it
cannot be traced back to Allaah. Ibn al-Qayyim (rahima-hullaah) said: "He
is the Creator of good and evil, but the evil exists in some of His creatures,
not in His act of creating nor in His actions. Hence the Exalted is cleared of
any zulm, which is fundamentally to put something in other than its proper
place. He does not put anything except in its suitable place, so that is all
good. But evil is to put something in other than its proper place: when it is
put in its proper place it is not evil, so be sure that evil is not from Him.
...But if it is said: Why did He create something which is evil? I would say:
He did the creating, and His action is good not evil, for creation and action
is with Allaah, and it is impossible for evil to be with, or attributed to,
Allaah. Anything evil in the created cannot be traced back to Allaah, but His
actions and His creation can be attributed to Him, so they are good." The
rest of this important discussion as well as its conclusion is to be found in
his book Shifaa' al-`Aleel fee Masaa.il al-Qadaa' wal-Qadr wat-Ta`leel (pp.
178-206).]
He [ صلى الله عليه و سلم ]
used to say this in obligatory and voluntary prayers
[Muslim, Abu `Awaanah, Abu Daawood, an-Nasaa.ee Ibn Hibbaan, Ahmad,
ash-Shaafi'ee and at-Tabaraanee; those who specify it to optional prayers are
mistaken.].
[3] Similar to the above, without
“You are my Lord and I am Your slave to the end”, with the following
addition:
"O Allaah! You are the King, there is no (true) deity except You,
glorified be You and praised."
[an-Nasaa'ee with a saheeh isnaad.]
[4] Similar to [2] until
and I am the first of the Muslims, adding:
“O Allaah, guide me to the best of characters and the best of actions,
no one to which can guide except You, and save me from the evil characters and
actions, from which no one except You can save (others) except You”
[an-Nasaa’ee and ad-Daaraqutnee with a saheeh isnaad.]
[5]
[Abu Daawood and al-Haakim, who
declared it saheeh and adh-Dhahabee agreed. `Uqaylee said (p. 103): "this
has been narrated via several routes with good isnaads." It is given in
'Irwaa (no. 341) Transmitted by Ibn Mandah in At-Tawheed (123/2) with a saheeh
isnaad and an-Nasaa.ee in al-Yawm wal-Laylah as mawqoof and marfoo`, as in
Jaami` al-Masaaneed of Ibn Katheer (vol. 3 part 2 p. 235/2)]
He [ صلى الله عليه و سلم ]
also said:
"Indeed, the words most loved by Allaah are when His slave says:
You are glorified, O Allaah"
[Abu Daawood and at-Tahaawee with a hasan isnaad.]
[6] Similar to the above, adding in prayer at night:
"There is no true god except Allaah", three times, and
“Allaah is indeed the Most Great", three times.
[7]
“Allaah is indeed the Most Great. Praise be to Allaah, again and again.
Glorified is Allaah morning and evening" - one of the Companions commenced
with this, to which he [ صلى الله عليه و سلم ] said:
"Wonderful for it (the supplication) is that the doors of the heavens
were opened for it."
[Muslim and Abu `Awaanah; declared saheeh by at-Tirmidhee. Abu Nu`aym
also narrated it in Akhbaar Isbahaan (1/210) from Jubayr ibn Mut`am who heard
the Prophet [ صلى الله عليه و سلم ]
saying it in voluntary prayer.]
[8]
“Praise be to Allaah, many, pure, blessed praises” Another man commenced
with this, to which he [ صلى الله عليه و سلم ] said:
"I saw twelve angels competing as to which of them would take it
up."
[Muslim and Abu `Awaanah.]
[9]
“O Allaah, to You belongs all Praise. You are the Light [i.e. You are
the Giver of Light to them, and those in them are guided by You.] of the
heavens and the earth and all those in them; to You belongs all Praise. You are
the Maintainer [i.e. the Protector and the constant Watcher over them.] of the
heavens and the earth and all those in them; [to You belongs all Praise. You
are the King of the heavens and the earth and all those in them] to You belongs
all Praise. You are the Haqq [haqq: truth, reality.]; Your promise is haqq;
Your saying is haqq; meeting You is haqq; Paradise is haqq; the Fire is haqq;
the Hour is haqq; the Prophets are haqq; Muhammad is haqq. O Allaah! to You I
have submitted; in You I have placed my trust; in You I have believed; to You I
have turned; for Your sake I have fought; to You I have referred for judgement;
[You are our Lord and to You is the end of all journeys: so forgive me my
earlier and later sins, what I have concealed and what I have showed] [and
whatever else You know about more than I.] You are the Bringer- Forward and You
are the Delayer; [You are my deity;] and none has the right to worshipped but
You.”
[al-Bukhaaree, Muslim, Abu `Awaanah, Abu Daawood, Ibn Nasr and
ad-Daarimee.] [and there is no might nor power except with You]."
[10] He [ صلى الله عليه و سلم ]
used to say this in prayer at night, as he [ صلى الله عليه
و سلم ] did the following supplications:
[Although that clearly does not rule out using them in the obligatory prayers
also, except for the imaam, so that he does not prolong the prayer for the
followers.]
"O Allaah, Lord of Jibraa'eel, Meekaa'eel and Israafeel, Creator of
the heavens and the earth, Knower of all that is hidden and open! It is You
that will judge between Your servants in those matters about which they used to
differ. Guide me by Your Grace to the Truth concerning that about which they
differed, for indeed You guide whomsoever You wish to a path that is
straight."
[Muslim and Abu `Awaanah.]
[11] He [ صلى الله عليه و سلم ]
would say takbeer, tahmeed, tasbeeh, tahleel and istighfaar ten times each, and
then say,
"O Allaah! forgive me and guide me and give me sustenance and
[overlook my sins]" ten times, and then say:
“O Allaah! I seek refuge with You from the distress of the Day of
Account.” ten times.
[Ahmad, Ibn Abee Shaybah (12/119/2), Abu Daawood and at-Tabaraanee in
Mu`jam al-Awsat (62/2) with one isnaad saheeh, and another hasan.]
[12]
"Allaah is the Greatest [three times], Possessor of Kingdom, Power,
Magnificence and Might."
[Tayaalisee and Abu Daawood
with a saheeh isnaad.]"
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
In the Name of Allâh, the Most Beneficent,
the Most Merciful.
From The
Abridgement of The Prophet's [ صلى
الله
عليه و سلم ]
Prayer
"THE OPENING SUPPLICATION (Du'aa al-Istiftaah)
(45) Then he should begin by reciting one of the
supplications established from the Prophet [ صلى الله عليه
و سلم , may Allaah exalt his mention and render him and his message
safe from every derogatory thing ], and they are many. The most well known is:
Subhaanak-Allaahumma, wa biham-dika, wa
tabaarakasmuka, wa ta'aalaa jadduka, wa laa ilaaha ghayruka
"How perfect You are O Allaah, and I praise
You. Blessed be Your Name and lofty is Your Majesty, and none has the right to
be worshipped except You."
The command for this is established, so one
should be careful to do it.
[Whoever wishes to see the rest of the opening supplications then let
him refer to Sifatus-Salaat]"
S. Munir
Aug 10, 2015, 9:34:00 PM8/10/15
to SMunir
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
In the Name of Allâh, the Most Beneficent, the Most Merciful.
صِفَةُ صَلاةِ النَّبِيِّ
Sifatu Salaatin an-Nabee [ صلى الله عليه و سلم , sallallaahu 'alayhi
wa sallam]
The Prophet's [ صلى الله عليه و سلم ] Prayer Described
- min at-takbeer ilaa
at-tasleem ka'annaka taraahaa - from the beginning to the end as though you see
it.
by Shaykh Muhammad
Nassiruddeen al-Albaanee ( رحمه الله
, rahimahullaah, may Allaah have mercy on him, died 1420AH)
The Messenger of
Allaah [ صلى الله عليه و سلم , may Allaah exalt his mention and render him and his message safe from every derogatory thing ] said "Pray
as you have seen me praying ..."
[Collected by al-Bukhaaree
and Muslim.]
"Part 18 - Recitation (al-Qira'ah)
The Prophet [ صلى الله عليه و سلم
, may Allaah exalt his mention and render him and his message safe from every
derogatory thing ] would seek refuge with Allaah [ سبحانه
و تعالى , Subhanahu wa Ta'ala, Glorified and Exalted be He ] saying:
"I seek refuge with Allaah from the Evil One, the Rejected, from
his madness [1], his arrogance, and his poetry."
[Recorded by Abu Daawood, Ibn Maajah, ad-Daaraqutnee and al-Haakim who,
along with Ibn Hibbaan and adh-Dhahabee, declared it saheeh. It is given along
with the next one in Irwaa' al-Ghaleel (342).].
Sometimes he [ صلى الله عليه و سلم ] would add to this, saying:
"I seek refuge with Allaah, the all-Hearing, the all-Knowing, from
the Evil One..."
[Recorded by Abu Daawood and at-Tirmidhee with a hasan isnaad. Ahmad
endorsed it (Masaa'il of Ibn Haanee 1/50).]
Then he [ صلى الله عليه و سلم ] would recite,
"In the Name of Allaah, the Most Merciful, the Bestower of
Mercy", but not loudly
[Recorded by al-Bukhaaree, Muslim, Abu `Awaanah, at-Tahaawee and
Ahmad.]."
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
In the Name of Allâh, the Most Beneficent,
the Most Merciful.
From The
Abridgement of The Prophet's [ صلى
الله
عليه و سلم ]
Prayer
"THE RECITATION (al-Qiraa'ah)
(46) Then he must seek refuge with Allaah, the
Most High, and it is an obligation, he will be sinful if he leaves it.
(47) The Sunnah is that he should sometimes say:
A'oodhu billaahi min ash-Shaytaan-ir-Rajeem [min
hamzihi, wa nafkhihi, wa nafthihi]
I seek refuge with Allaah from Satan, the Rejected
One [from the insanity he brings about, from his arrogance and from his evil
poetry].
(48) Or that he says:
A'oodhu billaah-is-Samee'-il-'Aleem min
ash-Shaytaan-ir-Rajeem min hamzihi, wa nafkhihi, wa nafthihi
I seek refuge with Allaah, the All-Hearing, the
All-Knowing, from Satan, the Rejected One, from the insanity he brings about,
from his arrogance and from his evil poetry.
(49) Then he should say quietly, in both loud and
silent Prayers:
Bismillaahir-Rahmaanir-Raheem
In the Name of Allaah, the Most Merciful, the
Bestower of Mercy.
[Note: Whoever wishes to see the rest of
the opening supplications then let him refer to Sifatus-Salaat, pp. 14-19 of
the translation.]”"
S. Munir
Aug 26, 2015, 8:07:52 PM8/26/15
to SMunir
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
In the Name of Allâh, the Most Beneficent, the Most Merciful.
صِفَةُ صَلاةِ النَّبِيِّ
Sifatu Salaatin an-Nabee [ صلى الله عليه و سلم , sallallaahu 'alayhi
wa sallam]
The Prophet's [ صلى الله عليه و سلم ] Prayer Described
- min at-takbeer ilaa
at-tasleem ka'annaka taraahaa - from the beginning to the end as though you see
it.
by Shaykh Muhammad
Nassiruddeen al-Albaanee ( رحمه الله
, rahimahullaah, may Allaah have mercy on him, died 1420AH)
The Messenger of
Allaah [ صلى الله عليه و سلم , may Allaah exalt his mention and render him and his message safe from every derogatory thing ] said "Pray
as you have seen me praying ..."
[Collected by al-Bukhaaree
and Muslim.]
"Part 19 - Recitation Of One Verse At A Time
Next, the Prophet [ صلى الله عليه و سلم
, may Allaah exalt his mention and render him and his message safe from every
derogatory thing ] would recite Soorah al-Faatihah and divide his [ صلى الله عليه و سلم ]
recitation, reciting one verse at a time. He [ صلى الله
عليه و سلم ] would say:
[Here he [ صلى الله عليه و سلم ] would pause, and then say:]
[Then he [ صلى الله عليه و سلم ] would pause, and then say:]
[Then he [ صلى الله عليه و سلم ] would pause, and then say:]
... and so on, until the end of the Soorah. The rest of his [ صلى الله عليه و سلم ]
recitation was also like this: stopping at the end of the verse and not joining
it with the one after.
[Recorded by Abu Daawood and Sahmee (64 -65); al-Haakim declared it
saheeh and adh-Dhahabee agreed. It is given in Irwaa' (343). Abu 'Amr ad-Daani
transmitted it al-Muktafaa (5/2) and said: "This hadeeth has many routes,
and it is what is depended upon in this regard, and several of the past imaams
and reciters preferred to stop at every verse, even if some were connected (in
meaning) to the one after." I say: This is a sunnah which has been
neglected by the majority of the reciters of this age, let alone others.]
Sometimes, he [ صلى الله عليه و سلم ] would recite,
"King of the Day of Judgment" instead of
"Master of the Day of Judgment"
[Recorded by Tammaam
ar-Raazee in al-Fawaa'id, Ibn Abee Dawood in al-Masaahif (7/2), Abu Nu'aym in
Akhbaar Isbahaan (1/104) and al-Haakim who declared it saheeh and adh-Dhahabee
agreed. Both of these recitations are mutawaatir.]"
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
In the Name of Allâh, the Most Beneficent,
the Most Merciful.
From The
Abridgement of The Prophet's [ صلى
الله
عليه و سلم ]
Prayer
"RECITING SOORAH AL-FAATIHAH
(50) Then he recites the whole of Soorah
al-Faatihah, and (Bismillaah …) is an aayah from it. This is a pillar (rukn),
and the Prayer will not be correct without it. So it is obligatory upon even
those who do not know Arabic that they memorize it.
(51) But one who is still unable to
recite it, then it is sufficient for him to say:
Subhaan-Allaah, wal-hamdulillaah, wa laa
ilaaha illallaah, wallaahu Akbar, wa laa hawla wa laa quwwata illaa billaah
I declare Allaah free and far removed
from all imperfections, and all praise is for Allaah, and Allaah is greater and
no power except by the Will of Allah.
(52) The Sunnah, when reciting it, is to
read it aayah by aayah. One should pause after each aayah. So he says:
Bismillaahir-Rahmaanir-Raheem
In the Name of Allaah, the Most Merciful,
the Bestower of Mercy.
Then he pauses ... then he says:
Al-Hamdu lillaahi Rabbil-'Aalameen
All praise is for Allaah, the Lord of all
the creation.
Then he pauses ... then he says:
Ar-Rahmaan-ir-Raheem
The Most Merciful, the Bestower of Mercy.
Then he pauses ... then he says:
Maaliki Yawmid-Deen
Owner of the Day of Recompense.
Then he pauses, he does likewise until he
completes it.
The whole of the Prophet's [ صلى الله عليه
و سلم , may Allaah exalt his mention and render him and his message
safe from every derogatory thing ] recitation would be like this. He [ صلى الله عليه
و سلم ] would stop at the
end of each aayah, and not join it together with the aayah after it, even if
they were connected in meaning.
(53)
It is permissible to recite either “Maaliki” ... Owner of the Day of
Recompense, or “Maliki” ... King of the Day of Recompense."
S. Munir
Oct 22, 2015, 7:53:27 PM10/22/15
to SMunir
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
In the Name of Allâh, the Most Beneficent, the Most Merciful.
صِفَةُ صَلاةِ النَّبِيِّ
Sifatu Salaatin an-Nabee [ صلى الله عليه و سلم , sallallaahu 'alayhi
wa sallam]
The Prophet's [ صلى الله عليه و سلم ] Prayer Described
- min at-takbeer ilaa
at-tasleem ka'annaka taraahaa - from the beginning to the end as though you see
it.
by Shaykh Muhammad
Nassiruddeen al-Albaanee ( رحمه الله
, rahimahullaah, may Allaah have mercy on him, died 1420AH)
The Messenger of
Allaah [ صلى الله عليه و سلم , may Allaah exalt his mention and render him and his message safe from every derogatory thing ] said "Pray
as you have seen me praying ..."
[Collected by al-Bukhaaree
and Muslim.]
"Part 20 - The Necessity Of Al-Faatihah, And Its Excellence
He [ صلى الله عليه و سلم , may Allaah exalt his mention and render
him and his message safe from every derogatory thing ] would vehemently emphasise the importance of
this soorah, saying:
"There is
no prayer for the one who did not recite [in it] the opening chapter [at
least]"
[Recorded by
al-Bukhaaree, Muslim, Abu `Awaanah and al-Bayhaqee. It is given in Irwaa'
(302).],
and in another
saying:
"That
prayer is not sufficient in which a man does not recite the Opening of the
Book"
[Recorded by
ad-Daaraqutnee, who declared it saheeh, and Ibn Hibbaan in his Saheeh. It is
also in Irwaa' (302).].
He [ صلى الله عليه و سلم ] also said:
"He who
performs a prayer in which he does not recite the Opening of the Book, then it
(i.e. the prayer) is deficient, it is deficient, it is deficient,
incomplete."
[Recorded by
Muslim and Abu 'Awaanah.].
He [ صلى الله عليه و سلم ] also said:
"Allaah the
Blessed and Exalted has said: "I have divided the prayer [i.e. Soorah
al-Faatihah. It is an example of the wording including the whole prayer but
intending only a part, as a way of emphasis on that part.] between Myself and
My servant, into two halves: half of it is for Me and half is for My servant,
and My servant shall have what he has asked for." Then the Messenger of
Allaah (sal-Allaahu 'alayhe wa sallam) said: Recite! The servant says
"Praise be to Allaah, the Lord of the Worlds"; Allaah the Exalted
says "My servant has praised Me". The servant says, "The Most
Merciful, the Bestower of Mercy"; Allaah says, "My servant has
extolled Me". The servant says "Master of the Day of Judgment";
Allaah the Exalted says, "My servant has glorified Me". The servant
says, "It is You (alone) we worship and it is You (alone) we ask for
help"; [He says:], "This is between Me and My servant, and My servant
shall have what he has asked for". The servant says, "Guide us to the
Straight Path, the Path of those whom You have favoured, not of those who
receive Your anger, nor of those who go astray". [He says:], "All
these are for My servant, and My servant shall have what he has asked
for."
[Recorded by
Muslim, Abu `Awaanah and Maalik, and Sahmee has a supporting hadeeth of Jaabir
in Taareekh Jurjaan (144).]
He [ صلى الله عليه و سلم ] also used to say:
"Allaah did
not reveal in the Torah or the Gospel anything like the Mother of the Qur.aan.
It is the Seven Oft-Repeated [134] [and the Grand Recitation which have been
bestowed upon me]."
[Recorded by
an-Nasaa'ee and al-Haakim, who declared it saheeh and adh-Dhahabee agreed.]
He [ صلى الله عليه و سلم ] commanded "the one who prayed
badly" to recite it in his prayer [al-Bukhaaree in his article on
"Recitation behind the Imaam" with a saheeh isnaad.], but said to one
who could not remember it, Say:
"I declare
Allaah free from all defects; all Praise be to Allaah; none has the right to be
worshipped but Allaah; Allaah is the Greatest; there is no might or power
except by Allaah"
[Recorded by Abu
Daawood, Ibn Khuzaymah (1/80/2), al-Haakim, at-Tabaraanee and Ibn Hibbaan who,
along with al-Haakim, declared it saheeh and adh-Dhahabee agreed. It is in
Irwaa' (303).].
He [ صلى الله عليه و سلم ] also said to "the one who prayed
badly":
"If you
know some of the Qur'aan, then recite it, otherwise praise Allaah, declare His
Greatness and declare that none has the right to be worshipped but
Allaah;"
[Recorded by Abu
Daawood and at-Tirmidhee, who declared it hasan; its isnaad is saheeh. (Saheeh
Abee Dawood no. 807).]
__________________________________________________________
[134] Baaji
said: "He is referring to the saying of the Exalted:
"And We have
bestowed upon you seven of the Oft-Repeated and the Grand Recitation."
(Soorah al-Hijr 15:87). It is named the
"seven" because it has seven verses, and "oft-repeated"
because it is repeated again and again in prayer. It has been called "the
grand recitation" to specify this name for it, even though every part of
the Qur'aan is a grand recitation; similarly, the Ka`bah is "the House of
Allaah" even though all houses belong to Allaah; this is by way of
specifying it and emphasising its importance." "
S. Munir
Nov 16, 2015, 9:24:39 PM11/16/15
to SMunir
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
In the Name of Allâh, the Most Beneficent, the Most Merciful.
صِفَةُ صَلاةِ النَّبِيِّ
Sifatu Salaatin an-Nabee [ صلى الله عليه و سلم , sallallaahu 'alayhi
wa sallam]
The Prophet's [ صلى الله عليه و سلم ] Prayer Described
- min at-takbeer ilaa
at-tasleem ka'annaka taraahaa - from the beginning to the end as though you see
it.
by Shaykh Muhammad
Nassiruddeen al-Albaanee ( رحمه الله
, rahimahullaah, may Allaah have mercy on him, died 1420AH)
The Messenger of
Allaah [ صلى الله عليه و سلم , may Allaah exalt his mention and render him and his message safe from every derogatory thing ] said "Pray
as you have seen me praying ..."
[Collected by al-Bukhaaree
and Muslim.]
"Part 21 - The Abrogation Of Recitation Behind The Imaam In The Loud Prayer
He [the Prophet [ صلى الله عليه و سلم , may Allaah exalt his mention and render him and his message safe from every derogatory thing ] had given permission for those being led by the Imaam to recite Soorah al-Faatihah in the loud prayers, when once:
"he [ صلى الله عليه و سلم ] was praying Fajr and the recitation became difficult for him [ صلى الله عليه و سلم ]. When he [ صلى الله عليه و سلم ] finished, he [ صلى الله عليه و سلم ] said:
"Perhaps you recite behind your imaam." We said: "Yes, quickly [hadhdhan: reciting quickly, implying racing or hurrying.], O Messenger of Allaah." He [ صلى الله عليه و سلم ] said:
"Do not do so, except for [each of you reciting] the opening chapter of the Book, for the prayer is not valid of the one who does not recite it."
[Recorded by al-Bukhaaree in his pamphlet, Abu Daawood and Ahmad. at-Tirmidhee and ad-Daaraqutnee declared it hasan.]
Later, he [ صلى الله عليه و سلم ] forbade them from reciting in the loud prayers at all, when:
"He [ صلى الله عليه و سلم ] finished a prayer in which he [ صلى الله عليه و سلم ] was reciting loudly (in one narration: it was the dawn prayer) and said:
"Were any of you reciting with me just now?!" A man said: "Yes, I was, O Messenger of Allaah". He [ صلى الله عليه و سلم ] said:
"I say, why am I contended with?" [Abu Hurayrah said:] So the people stopped reciting with the Messenger of Allaah [ صلى الله عليه و سلم ] when he [ صلى الله عليه و سلم ] was reciting loudly after hearing that from him [ صلى الله عليه و سلم ] [but they recited to themselves quietly when the imaam was not reciting loudly]."
[Recorded by Maalik, Humaydee, al-Bukhaaree in his pamphlet, Abu Daawood and Mahaamalee (6/139/1). at-Tirmidhee declared it hasan; Abu Haatim ar-Raazee, Ibn Hibbaan and Ibn Qayyim declared it saheeh.]
He [ صلى الله عليه و سلم ] also made silence during the imaam's recitation part of the completeness of following the imaam, saying:
"The imaam is there to be followed, so when he says takbeer, say takbeer, and when he recites, be silent
[Recorded by Ibn Abee Shaybah (1/97/1), Abu Daawood, Muslim, Abu `Awaanah and Ruwayaanee in his musnad (24/119/1). It is given in Irwaa' (332, 394).],
just as he [ صلى الله عليه و سلم ] made listening to the imaam's recitation enough to not have to recite behind him, saying:
"He who has an imaam, then the recitation of the imaam is recitation for him"
[Recorded by Ibn Abee Shaybah (1/97/1), ad-Daaraqutnee, Ibn Maajah, at-Tahaawee and Ahmad from numerous routes, musnad and mursal. Shaykh-ul-Islam Ibn Taymiyyah declared it strong, as in al-Furoo` of Ibn `Abdul Haadee (48/2). Boosayree declared some of its isnaads saheeh. I have discussed it in detail and investigated its routes of narration inthe manuscript version and then in Irwaa' al-Ghaleel (no. 500)] - this applying in the loud prayers. "
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