A summary description of the prayer of the Prophet ﷺ - Shaikh Mohammed Nasir-uddin Al-Albani

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A Summary Description of
the Prayer of the Prophet,
Peace be upon Him

Propared by:
Mohammed Nasir-uddin Al-Albani

Translated by:
Mohammed Said Dabas

Edited by:
Dr. Zuhair Ahmad Maqboot

ALS

‘HEU DISTRIBUTION
A Summary Description of
the Prayer of the Prophet,
Peace be upon Him

Prepared by:
Mohammed Nasir-uddin Al-Albani

Translated by:
Mohammed Said Dabas

Evited by:
Dr. Zuhair Ahmad Magbool

INTERNATIONAL ISLAMIC
PUBLISHING HOUSE
os sll yo gl alll ous
A Word About this Book

This book aims at explaining the prayers of the Prophet, Peace be
upon Him, PBUH, from inception to the end, as ane may view it

It is meant to be simple, precise and candid.

itis not meant ta adhere to any opini
major school of thought.

or represent any specific

The author has attempted to collect all authentically documented
Hadith, statement of Allah’s Apostle, PBUH dealing with the topic
from various original sources, such es manuscripts and printed
books of Hadith and Fiqh (Islamic jurisprudence).

Fach and every point presented in this book is based on sound
Hadiths or reported actions of Allah’s Apostle, PBUH.

It is hoped that this book is of benefit to both beginners in the
Islamic faith, as well as, to enable veteran Muslims to follow what
had been truly practiced by Allah’s Apostle, PBUH. Prayer is one
of the major and essential pillars of Islam that each and every
Muslim must fulfill on a daily basis.

ii
Bismil-tahir-Rahmanir-Rahim
dn the Name of Allah,
the Beneficent, Most Merciful

Introduction

All Praise is truly due to Allah, the Almighty. We all praise Him,
seek His help and ask His Forgiveness. We seek refuge with Him
from the evil of our souls, and the protection from errors and
wrong doing. He wham Allah, the Almighty guides, nothing or no
one will be able to misguide. And he whom Allah, the Almighty,
misguides, no one or nothing will be able to guide. | bear witness
that there is no deity worthy of worship, but Allah, The Almighty
alone, and | bear witness openly that Mohammed, PBUH is truly
His slave servant and messenger.

This is an attempt to summarize the book entitled: "The
Descriptions of Allah’s Prophet Prayer, PBUH from the Beginning
(Takbir) to the End (the Greetings) as You May Imagine it." | hope
and pray Allah, the Almighty to render it useful to the general
person in this format,

| have inserted some extra items which are not found in the
original text. These are some explanations of certain terms or
phrases for the benefit of beginners. Also. special emphasis was
placed on some Hadiths or specific supplications and invocations
at particular points in the prayer.

Main headings and many other sub-headings were used for the
text, in addition to, serial numbers for many important and
pertinent acts of the prayer,
Each act of the prayer was categorized as essential (Rokn) or
obligatory (Wajib). Acts which were not categorized are
automatically considered traditional acts (Sunnah). Some of the
uncategorized acts, however, may fall under the obligatory
category, but is listed in one of the two previous categories is an
unscientific method, This is due to the lack of substantial
evidence from the Sunnah itself.

The essential act of the prayer is an act, which if not performed
duly, renders the prayer incomplete. An example of this is
bowing down (Ruku} in prayer. If one fails to perform this one
act, the prayer is invalid.

The conditional or prerequisite act (Shart) in a prayer is very
similar to the previous act, but not necessarily related to it
physically. An example of this is performing ablution prior to
starting a prayer. No prayer is valid if one does not perform
ablution before joining, entering, holding or commencing a prayer.

The obligatory (Wajib) act in a prayer is the act declared
specifically either in the Holy Quran or in the Sunnah of Allah's
Apostle, PBUH. He who performs such an act shall be rewarded,
and he who does not, shall be punished. A person with a valid
excuse is exempt. An illustrative example is the obligatory
(Fardh) and essential act of the prayer. Other current definitions
of wajib are, in fact, new dimensions of thought stemming from
new terminology of jurisprudence. These lack support of evidence
or proof from the sunnah of Allah’s Apostle, PBUH.”

‘This phrase is added by the translator for clarification of

the ariginal Arabic text
The Sunnah or traditions of Allah's Apostle, PBUH are common
acts, particularly acts of worship, performed by the Prophet,
PBUH on a regular basis, ar frequently, throughout his life. He,
PBUH did not command the Muslims to follow his acts strictly,
but those performing these acts of emulation will be rewarded.
Those not maintaining these acts will not be punished

In a statement sometimes attributed to the Prophet, PBUH, it is
stated: "He who leaves my practices will not be covered by my
intercession." Although this statement was adopted by certain
schools of thought, it is a hadith with no sound foundation or
base and should not be attributed to the Prophet, PBUH due to
yet another hadith: “Let him who attributes to me something
which I have not said, take his seat in the hell-fire.”

Obviously, | have not followed or sided with any af the four weill-
known schools of thought throughout this entire work. | simply
follow the pattern of the hadiths. This pattern, is, indeed, the
most sound, reassuring end candid. In fact, this pattern has been
praised by some well-known scholars of the Hanafi school,
namely Abu-I-Hasan Al-Laknawi, who said: "Following schools of
thought of thase who follow the hadith are the true inheritors (of
knowledge! of the Prophet, PBUH, and the actual representatives
of him, PBUH is much wiser than adhering to the opinion of
someone else. May Allah, the Almighty resurrect us with this
group and let us die on the same fate.”

Additionally, Imam Ahmad bin Hanbal, the well-known Muslim.
scholar stated in the following verses of poetry:

The religion of Allah's Apostle, PBUH is but a collection of
documented news. It is best for one to follow these documents.
One must not accept anything else other than Hadith and
those who reported it as a guide. One's own opinion is like the
darkness of the night, while the hadith is like daylight.

The Author,

Mohammed Nasir-uddin A-Albani
Damascus, Syria

Safar 26, 1392

vt
|. Directing One’s Face to the Glorious Shrine of
K’abah

1. A Muslim must direct his face in the direction af Ka’bah as he
intends to offer prayer anywhere and any type whether it be
obligatory prescrihed prayer (Fardh) or any voluntary prayer. This
is one of the requisites of prayer. Prayer is rendered invalid if this
act is not fulfilled.

2. A Muslim warrior who is fighting a battle is not required to
fulfill this act when he offers a prayer under fear of surprise
attack or when he is engaged in battle.

Similarly, a physically disabled person who cannot fulfill this act
due to severe iliness, or the person riding in a car, ship or plane
and may miss prayer, may over-lock this act.

Also a person offering a valuntary prayer while riding in any kind
of vehicle may over-look this act. It is preferable, however, to
direct one’s face in the direction of K’abah before commencing
prayer of this kind, carrying on with the prayer, whatever
direction the vehicle may turn.

3. All Muslims praying near the Glorious shrine K'abah must
direct their faces. when offering prayer, to the front side of the
K’abah. Those who are not near the K’abah must direct their
faces in prayer to the actual direction of K'abah.

Praye!

a Direction Other than K’abah by Mistake:

4. If the sky is cloudy, and one turns his face to the direction of
K’abah on the basis of his best knowledge and perception, his
prayer is valid and needs not to be re-offered even if his direction
was incorrect.

5. If anyone praying is approached by a reliable person
suggesting the correct direction of prayer, ona must immediately
accept and turn to the correct direction. One's prayer in this case
will remain valid.

Il, Qiyam (Stan

g During Prayer)

6. The person offering prayer must observe obligatory standing
(Giyam). This is alsa an essential act of prayer, unless one is
offering a prayer of fear or offering prayer during heavy and
continuous fight on the battlefield. In this case, a Muslim may
offer his prayer while riding in his vehicle. Similarly, a sick person
who cannot stand may offer prayer while sitting. If an ill person
cannot even sit down to offer prayer, then one is allawed to offer
prayer while lying down. As for a person offering any
voluntary prayers, he may choose to pray while standing, riding
or even sitting. In such a case, he may nod (signal with his head)
up and down for both positions of bowing (Ruku’) or prostration
{Sujud).' One restraint must be observed. The prastration nod
must be lower than the bowing nod. Similarly, a sick person who
cannot offer prayer standing, must do the same.

7. The person offering prayer while sitting may not place any
object in front of himself upon which to prostrate, such as a chair
or a stool.’ He is permitted to make his prostration position a

‘This phrase is added by the translator for clari

the original Arabic text.

2 bid.
little lower than bowing if one cannot prostrate reaching the
ground with the forehead.

Offering Prayer on a Ship or Plane:

8. Obligatory prayer may be offered on either a ship or a plane

9. The person offering prayer may sit if one fears falling down if
prayer offered in the standing position

10, The person offering prayer may lean on a cane or other
device in order to stand up properly while offering prayer due to
old age or weakness due to illness

Combining Positions, Sitting and Standing, While Offering Prayer:

11. A Muslim may offer voluntary prayer during the night (tahaj
judi while either standing or sitting. One may combine the two
forms. One may offer prayer while sitting and reciting. However,
ane must stand up shortly before howing to finish his recitation
while standing, then bow down and prostrate normally. This may
also be repeated in the second Rak’ah as well,

12. The person offering prayer while sitting may sit with legs
crossed or any other position deemed comfortable or suitable

Offering Prayer with Shoes:

13. A Muslim may offer prayer barefooted or wearing shoes.