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The Prophet's Prayer Described Abridged by Al-Albaanee

The Prophet's Prayer Described Abridged by Al-Albaanee

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Description of the Salah by the Sheikh Albaanee
Description of the Salah by the Sheikh Albaanee

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Published by: Jason Galvan (Abu Noah Ibrahim Ibn Mikaal) on Nov 04, 2008
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05/09/2014

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This book can be printed or reproduced or utilized in any form orby any electronic, mechanical or other means, now known orhereafter invented, including photocopying and recording, withoutprior permission from the publishers for the sake of spreading theTrue Teachings of Islam.
Contents
IntroductionFacing the Ka bahStanding (Qiyaam)The Intention (An-Niyyah)The TakbeerThe Recitation (Al-Qiraa'ah)The Bowing (Rukoo)The Prostration (Sujood)The Second Rak'ahThe TashahhudThe Third and Fourth Rak'ahsThe Qunoot in the Witr PrayerThe Final TashahhudSupplicating Before the Salutation.The Salutation and its TypesAppendix One - Soorah al-FaatihahGlossary of TermsIntroductionAll praise is for Allaah. We praise Him, we seek His aid, and weask for His forgiveness. We seek Allaah's refuge from the evils ofourselves and from our evil actions. Whomsoever Allaah guidesthen none can misguide him, and whomsoever Allaah misguidesthen none can guide him. I testify that none has the right to beworshipped except Allaah, alone, having no partner, and I testifythat Muhammad is His slave and His Messenger. To proceed:Then it was suggested to me that I should undertake anabridgement of my book, Sifat Salaatin-Nabiyy
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minat-Takbeerilat-Tasleem Ka'annaka Taraahaa, “A Description of the Prophet's
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Prayer from the Takbeer to the Tasleem as if You Were Seeing It,”and that I should shorten it and rephrase it for it to be moreaccessible to the common people.So I saw this to be a favorable suggestion, and it agreed with what Imyself had felt for a long time. I had also frequently heard suchadvice from brothers and friends. So this encouraged me to allocateto it a small part of my time which is crowded with knowledgerelated work and research. So I hastened, as far as my ability andefforts allowed, to carry out the suggestion, whilst asking the
 
Guardian Lord, the One free of all imperfections and the MostHigh, that He should make it an action done purely and sincerelyfor His Face, and that He should cause it to be of benefit to mybrother Muslims.In it I have quoted some extra points of benefit additional to what isto be found in Sifatus-Salaat. These were matters that came to myattention and I saw that it would be appropriate to mention them inthe abridgement.I also gave particular attention to explaining some phrasesoccurring in some of the ahaadeeth and the adhkaar (words ofremembrance of Allaah). I also provided major headings for eachsection, and also sub-headings for further clarification. Under theseI quoted the points under discussion, numbered consecutively.Alongside each issue I quoted the ruling: whether it is a pillar(rukn) or an obligation (waajib). As for those matters about which Iremained silent and did not mention a ruling, then they are fromthe Sunan
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, and some of them carry the possibility of beingdeclared obligatory - however stating one or the other withcertainty would conflict with what is befitting from scholarlyresearch.So the pillar (rukn) is that which is essential for completion of theaffair that it falls within, being such that its absence necessitatesthat the action depending upon it is nullified. An example is thebowing (rukoo') in the Prayer - it is a pillar of it, and if it is absentthen the Prayer is nullified.The condition (shart) is like the pillar (rukn) except that it issomething outside the action that is dependant upon it. Anexample is the ablution (wudoo) for the Prayer. Prayer is notcorrect without it.The obligation (waajib) is that which has an established commandin the Book or the Sunnah, but there is no proof that it is a pillar(rukn) or a condition (shart). One who carries it out is rewarded,and one who leaves it without valid excuse is punished. Just like itis the fard (obligation) and making a difference between the fardand the waajib is a newly invented use of terminology for whichthere is no proof.
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Sunan: pl. of sunnah, referring here to recommended actions established from the practice of the Prophet * [Trans. Note]
The sunnah is an action of worship that the Prophet
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continuallyperformed, either always doing it or usually doing it, but which hedid not command in a manner causing it to be an obligation. It issuch that one who carries it out is rewarded, but one who leaves itout is not punished or blameworthy.As for the hadeeth that some blind-followers mention and attributeto the Prophet
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, “Whoever leaves my sunnah will not receive my
 
intercession,” then there is no basis for it from Allaah's Messenger
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and whatever is not established as his
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saying, then it is notallowed to attribute it to him
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, for fear of falsely attributingsomething to him. As he
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said, “Whoever falsely quotes me assaying that which I have not said-then let him take his sitting placein the Hell-Fire.”Then it goes without saying that in it, just as in the original work, Ido not restrict myself to any particular madhhab from the fourfollowed madhhabs. Rather in it I followed the way of the people ofthe hadeeth: those who adhere to acceptance of every hadeeth thatis established from the Prophet
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. Because of this fact theirposition is stronger than the madhhabs of those besides them, andthis is something witnessed to by the fair-minded people of everymadhhab. Amongst those witnessing to this was Abul-Hasanaat al-Luknawee al-Hanafee who said, “How could that not be the casewhen they are the true inheritors of the Prophet
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, and are the truerepresentatives of his Religion. May Allaah raise us up amongstthem, and cause us to die whilst having love for them and whilstfollowing their way.”And may Allaah have mercy upon Imaam Ahmad ibn Hanbal whosaid, ‘The Religion of Muhammad is the narrations (akhbaar)’ -what a fine means for the youth are the reports (aathaar). Do notturn away desiring other then the hadeeth and its people. Foropinion (ra'y) is night and the hadeeth is day. And perhaps a youthmay be ignorant of where guidance lies whilst the sun has arisenand is shining brightly.'Muhammad Naasirud-deen al-AlbaaneeDamascus, 26
th
Safar 1392AH
FACING THE KA'BAH (Istiqbaalul-Ka'bah)
(1) If you stand, O Muslim, to pray - then face the direction of theKa'bah, wherever you are, in obligatory Prayers and optionalPrayers. This is one of the pillars of the Prayer, such that the Prayeris not valid without it.(2) The obligation to face the direction of the Ka'bah is removedfrom a warrior having to pray the Fear Prayer and during severefighting. It is also removed from one who is rendered incapable ofit, such as one who is (very) ill, or one who is upon a ship, car orairplane and who fears that the Prayer time will reach its end. It isalso removed from one who prays optional Prayer or the WitrPrayer upon a riding beast or vehicle. It is, however, preferable forhim, if he is able, to turn it towards the Qiblah for the initialtakbeer. After that it does not matter in which direction it turns.(3) It is obligatory upon everyone who can actually see the Ka'bahto face it directly. As for those who cannot actually see it then theyshould face its direction.

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