The Abridgement of the Prophet Prayer Described pdf

THE ABRIDGEMENT OF THE PROPHET PRAYER DESCRIBED – Book Sample

Contents – THE ABRIDGEMENT OF THE PROPHET PRAYER DESCRIBED

• Introduction
• Facing the Ka bah
• Standing (Qiyaam)
• The Intention (An-Niyyah)
• The Takbeer
• The Recitation (Al-Qiraa’ah)
• The Bowing (Rukoo)
• The Prostration (Sujood)
• The Second Rak’ah
• The Tashahhud
• The Third and Fourth Rak’ahs
• The Qunoot in the Witr Prayer
• The Final Tashahhud
• Supplicating Before the Salutation.
• The Salutation and its Types
• Appendix One – Soorah al-Faatihah
• Glossary of Terms

FACING THE KA’BAH (Istiqbaalul-Ka’bah)

• 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.

• 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.

• 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

• 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.

• 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.

STANDING (Qiyaam)

• It is obligatory that the person prays standing. This is a pillar (rukn) except for:

• The one who is praying the Fear Prayer or during severe fighting. In these circumstances it is permissible for him to pray whilst riding.
  • 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.
  • 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.

• 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.

PRAYER ON A SHIP OR AIRPLANE

• It is permissible to pray the Obligatory Prayer upon a ship, and likewise in an airplane.

• 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.

• 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.

• If he prays sitting, he sits with his legs crossed, or in any manner of sitting that is comfortable for him.

PRAYER WHILST WEARING SHOES

• It is allowed for him to stand in Prayer barefooted, just as it is allowed for him to pray whilst wearing shoes.

• 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.

• 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 .

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 takbeer3 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.

THE OBLIGATION OF PRAYING TOWARDS A SUTRAII (BARRIER) AND OF BEING CLOSE TO IT

• 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 , “Do not pray except towards a sutrah, and do not let anyone walk in front o f 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.

• It is obligatory that he is close to it, since the Prophet

commanded that.

• 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.4

THE REQUIRED HEIGHT OF THE SUTRAH (BARRIER)

• 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.”

• (1)   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.

• 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

• 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 PRAYING9 EVEN IN THE SACRED MOSQUE IN MAKKAH (AL. MASJIDUL-HARAAM)

• 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

THE OBLIGATION OF PREVENTING ANYONE TRYING TO PASS IN FRONT OF YOU, EVEN IN THE SACRED MOSQUE IN MAKAAH

• 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 oneof 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

• 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.

THAT WHICH BREAKS / DISRUPTS THE PRAYER

• 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.

THE INTENTION (an-Niyyah)

• The person who is going to pray must have in his heart the intention to pray that particular Prayer, be it the Obligatory Zuhr 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.

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