| The Abridgment of the Prophet's Prayer Described | for everyone |
| Category: | Books |
| Genre: | Religion & Spirituality |
| Author: | Shaykh Muhammad Naasirud-deen al-Albaane |
Alhamdulillah, after so many years later of buying this book, i finally read it alhamdulillah. I don't even remember when i bought it but i know it goes back over 3 years at least. MaashaaAllah. Alhamdulillah.
I really liked the book and i really liked the simplicity of the book. I think reading its Arabic version would have clarify some English translation better. There are some points i found to be very beneficial reminder to me so i took those out and wants to share with you here in my review.
The book is found online as PDF so kindly look into the book to verify how they should be understood and which section each point fall into inshaaAllah - This is IMPORTANT very much. alhamdulillah.
***NOTE: i think there is a missing of a point in the PDF [at least] as it is off by a point toward the later half of the book. So i would say it is better that you buy the book and benefit from it. InshaaAllah.
Even if you have the Bigger version of this book, but this abridge version is nothing like the bigger version of it, and it has more extra information that you do not find in the bigger version just as the bigger version info. you don't really find in this one [a lot of it i mean].
So these are some points of benefit i found:
(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.
(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.
(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.
(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 feet2. This order is authentically reported from the Prophet sallallahu alayhe wa sallam.
(20) It is obligatory that the height of the sutrah above the ground be at least a span or two spans, due to his saying, “If one of you places in front of him the like of the back-part of a camel-saddle5, then let him pray and not care about what passes beyond that.”
(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.
(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 ! 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.6
(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 ! 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].”
(27) From the importance of the sutrah in Prayer is that it prevents the person's Prayer being nullified by the passing of that which will disrupt it. Contrary to the one who prays without a sutrah, since his Prayer will be nullified if an adult woman, or likewise a donkey, or a black dog passes in front of him.
(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).
(45) Then he should begin by reciting one of the supplications established from the Prophet !, and they are many. The most well- known is:
Subhaanak-Allaahumma, wa biham-dika, wa tabaarakasmuka, wa ta'aalaa jadduka, wa laa ilaaha ghayruka
I declare You free and far removed from all imperfections, O Allaah, and all praise is for You. Blessed is Your Name. Great and Exalted is Your Kingdom. None has the right to be worshipped besides You.
The command for this is established, so one should be careful to do it.11
(46) Then he must seek refuge with Allaah, the Most High, and it is an obligation, he will be sinful if he leaves it.
(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 o f Mercy.
(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
(53) It is permissible to recite either “Maaliki” ... Owner of the Day of Recompense, or “Maliki” ... King of the Day of Recompense.
(54) It is obligatory that the one praying behind an imaam also recites it in quiet Prayers. He should also recite it in loud Prayers if he cannot hear an imaam reciting, or if it happens that the imaam remains silent after his own recitation in order to enable the follower to recite it. However, it is our view that this period of silence is not established from the Sunnah.13
(82) He should raise his hands when he rises up, in the manner that has preceded (point nos. 33, 34 and 35).
(131) However it is not allowed to sit upon the two heels for this sitting. [@ first tashahud]
(134) It it is not allowed for him to sit whilst resting upon his hand, especially the left hand. [@ first tashahud]
(147) Then he says: Allaahu Akbar - Allaah is Greater. and this is an obligation. The Sunnah is that he says it whilst he is
sitting.
(162) As for the invocation (qunoot) for the Witr Prayer, then it is prescribed to say it occasionally.
(163) It should be said before the rukoo', contrary to the invocation at the time of a calamity.
(171) He should lean heavily upon his left knee with his palm, supporting himself in that manner. [@ FINAL TASHAHHUD SITTING]
En the Abridgement of Prophet Prayer
I really liked the book and i really liked the simplicity of the book. I think reading its Arabic version would have clarify some English translation better. There are some points i found to be very beneficial reminder to me so i took those out and wants to share with you here in my review.
The book is found online as PDF so kindly look into the book to verify how they should be understood and which section each point fall into inshaaAllah - This is IMPORTANT very much. alhamdulillah.
***NOTE: i think there is a missing of a point in the PDF [at least] as it is off by a point toward the later half of the book. So i would say it is better that you buy the book and benefit from it. InshaaAllah.
Even if you have the Bigger version of this book, but this abridge version is nothing like the bigger version of it, and it has more extra information that you do not find in the bigger version just as the bigger version info. you don't really find in this one [a lot of it i mean].
So these are some points of benefit i found:
(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.
(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.
(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.
(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 feet2. This order is authentically reported from the Prophet sallallahu alayhe wa sallam.
(20) It is obligatory that the height of the sutrah above the ground be at least a span or two spans, due to his saying, “If one of you places in front of him the like of the back-part of a camel-saddle5, then let him pray and not care about what passes beyond that.”
(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.
(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 ! 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.6
(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 ! 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].”
(27) From the importance of the sutrah in Prayer is that it prevents the person's Prayer being nullified by the passing of that which will disrupt it. Contrary to the one who prays without a sutrah, since his Prayer will be nullified if an adult woman, or likewise a donkey, or a black dog passes in front of him.
(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).
(45) Then he should begin by reciting one of the supplications established from the Prophet !, and they are many. The most well- known is:
Subhaanak-Allaahumma, wa biham-dika, wa tabaarakasmuka, wa ta'aalaa jadduka, wa laa ilaaha ghayruka
I declare You free and far removed from all imperfections, O Allaah, and all praise is for You. Blessed is Your Name. Great and Exalted is Your Kingdom. None has the right to be worshipped besides You.
The command for this is established, so one should be careful to do it.11
(46) Then he must seek refuge with Allaah, the Most High, and it is an obligation, he will be sinful if he leaves it.
(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 o f Mercy.
(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
(53) It is permissible to recite either “Maaliki” ... Owner of the Day of Recompense, or “Maliki” ... King of the Day of Recompense.
(54) It is obligatory that the one praying behind an imaam also recites it in quiet Prayers. He should also recite it in loud Prayers if he cannot hear an imaam reciting, or if it happens that the imaam remains silent after his own recitation in order to enable the follower to recite it. However, it is our view that this period of silence is not established from the Sunnah.13
(82) He should raise his hands when he rises up, in the manner that has preceded (point nos. 33, 34 and 35).
(131) However it is not allowed to sit upon the two heels for this sitting. [@ first tashahud]
(134) It it is not allowed for him to sit whilst resting upon his hand, especially the left hand. [@ first tashahud]
(147) Then he says: Allaahu Akbar - Allaah is Greater. and this is an obligation. The Sunnah is that he says it whilst he is
sitting.
(162) As for the invocation (qunoot) for the Witr Prayer, then it is prescribed to say it occasionally.
(163) It should be said before the rukoo', contrary to the invocation at the time of a calamity.
(171) He should lean heavily upon his left knee with his palm, supporting himself in that manner. [@ FINAL TASHAHHUD SITTING]
En the Abridgement of Prophet Prayer
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