Help please - sheikh al-albani

Leena.Arab

New Member
Assallamu alikum wa rahmatu Allahi wa baraktuh

Can someone please provide me with a pdf format of the book by sheikh al-albani about the prophets prayer. I'd like it in both in arabic and english please. I think it's called salu kayf ma ra2tumooni usali (Pray how you saw me pray)

Jazakum Allah alf kheer
 

saifkhan

abd-Allah
as-salam 'alaikum warahamtu-llah

here's the pdf

I dont have the arabic one


wa iyyakum

barakum Allahu feek
wassalam
 

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Leena.Arab

New Member
My question is, which i couldn't find in the booklet where the hands should be after rukoo3. Should it be placed on the chest, similar to the way he was before rukoo3, or should it be on the sides. It states:
(83) Then he should stand straight up and remain still, such that
every bone returns to its place. This is a pillar.
But it's not clear to me, where it should be. Would be grateful if someone can help inshaAllah. I think somewhere sometime I read that Al-Albani said that it should be returned to by the sides. As that's the "normal" position of the hands/bones/arms.
 

Leena.Arab

New Member
This is one of the issues on which the scholars (may Allaah have mercy on them) have differed.

Some of them think that placing the right hand on the left forearm when standing up from rukoo’ is sunnah mustahabbah (preferable)...

Some scholars say that a person has the choice of placing his hands on his chest or not, because nothing clear has been reported in the Sunnah on this point.

The first opinion is more likely to be correct, in sha Allaah, but in any case, either way is valid.

source - http://islamqa.com/en/ref/2427

Jazaka Allah alf khayr.

How about during tashahud, should one point or move the finger when saying: ashhadu ana la illah ila allah...
 

thariq2005

Praise be to Allah!
Assalaamu `alaykum

As brother Dawaah mentioned... this is an issue over which scholars have differed.

The english .pdf is an abridgment of the book and not the full english book. If you check the link I gave you- you can find it there (i.e the arabic book)... where Shaykh al Albaanee mentions about it in more detail.

(83) Then he should stand straight up and remain still, such that
every bone returns to its place. This is a pillar.

When shaykh al- Albaanee explains the above hadeeth- he brings another hadeeth to explain it. He brings the narration of Abu Humayd al-Saa`idee in Bukhaari in which it describes the prayer of the Messenger of Allaah :saw2: and it mentions "حتى يعود كل فقار مكانه" [Untill all Faqaar returned to it's place.]

Some scholars mentioned that فقار refers to every bone- thus the hands should go back to where it was before rukoo`. Shaykh al- Albaanee refuted this mentioning that فقار means "عظام الصلب" (Literally- Bones of the backbone). This is what was generally understood by classical scholars. As we see, when Ibn Hajar explains this hadeeth in Fath al-Baari he mentions that فقار refers to عِظام الظَّهر (Bones of the back). So from that hadeeth we clearly understand that one stands up from Rukoo` untill all the bones in his back return to its place (i.e the person stands up and his back should be straight after rukoo`).

Having mentioned that... scholars like Ibn `Uthaymeen, Ibn Baaz and others mentioned the hadeeth of Sahl ibn Sa`d in Bukhaari- where he mentioned that the people were commanded to place the right hand over the left hand IN SALAAH.

So, Shaykh ibn `Uthaymeen argued that it does not mention 'In Qiyaam' rather it mentions in Salaah- so it is general and thus the right hand is to be placed over the left hand after rukoo`.

Al- Albaanee argued that this was not from the `amal of the salaf as no one mentioned the placing of the right hand over the left hand after Rukoo` and you have people on the other side argue back using the same point that the salaf did not mention about putting the hands to the sides after rukoo`. They also argued saying that Imaam Ahmad from the salaf talked about this and he mentioned that the Musalli has a choice (between putting the hands to the sides or placing the right hand over the left hand).

Many of the hanaabilah mentioned that the action of Imaam Ahmad was to put the hands to the sides and reported this from the Imaam, whereas the other hanaabilah argued that just because Imaam Ahmad did this- does not negate his statement... as speech is given precedence over action.

Whatever the case- the matter is flexible... as expressed by Imaam Ahmad. I personally stick to putting the right hand over the left hand after rukoo`.

Allaah knows best
Wassalaamu `alaykum
 

Leena.Arab

New Member
Assalaamu `alaykum

As brother Dawaah mentioned... this is an issue over which scholars have differed.

The english .pdf is an abridgment of the book and not the full english book. If you check the link I gave you- you can find it there (i.e the arabic book)... where Shaykh al Albaanee mentions about it in more detail.



When shaykh al- Albaanee explains the above hadeeth- he brings another hadeeth to explain it. He brings the narration of Abu Humayd al-Saa`idee in Bukhaari in which it describes the prayer of the Messenger of Allaah :saw2: and it mentions "حتى يعود كل فقار مكانه" [Untill all Faqaar returned to it's place.]

Some scholars mentioned that فقار refers to every bone- thus the hands should go back to where it was before rukoo`. Shaykh al- Albaanee refuted this mentioning that فقار means "عظام الصلب" (Literally- Bones of the backbone). This is what was generally understood by classical scholars. As we see, when Ibn Hajar explains this hadeeth in Fath al-Baari he mentions that فقار refers to عِظام الظَّهر (Bones of the back). So from that hadeeth we clearly understand that one stands up from Rukoo` untill all the bones in his back return to its place (i.e the person stands up and his back should be straight after rukoo`).

Having mentioned that... scholars like Ibn `Uthaymeen, Ibn Baaz and others mentioned the hadeeth of Sahl ibn Sa`d in Bukhaari- where he mentioned that the people were commanded to place the right hand over the left hand IN SALAAH.

So, Shaykh ibn `Uthaymeen argued that it does not mention 'In Qiyaam' rather it mentions in Salaah- so it is general and thus the right hand is to be placed over the left hand after rukoo`.

Al- Albaanee argued that this was not from the `amal of the salaf as no one mentioned the placing of the right hand over the left hand after Rukoo` and you have people on the other side argue back using the same point that the salaf did not mention about putting the hands to the sides after rukoo`. They also argued saying that Imaam Ahmad from the salaf talked about this and he mentioned that the Musalli has a choice (between putting the hands to the sides or placing the right hand over the left hand).

Many of the hanaabilah mentioned that the action of Imaam Ahmad was to put the hands to the sides and reported this from the Imaam, whereas the other hanaabilah argued that just because Imaam Ahmad did this- does not negate his statement... as speech is given precedence over action.

Whatever the case- the matter is flexible... as expressed by Imaam Ahmad. I personally stick to putting the right hand over the left hand after rukoo`.

Allaah knows best
Wassalaamu `alaykum

Jazaka Allah alf khayr for the detailed explanation. I did try and download the arabic version but the .rar file would not open, so I read the english version instead.

So from this I understand that one is not sinned if they place hands by their sides after rukoo3?
 

Leena.Arab

New Member
Brother thariq2005, can you answer this question please too:
How about during tashahud, should one point or move the finger when saying: ashhadu ana la illah ila allah...
 

thariq2005

Praise be to Allah!
So from this I understand that one is not sinned if they place hands by their sides after rukoo3?

Even if you were to not place the right hand over the left hand before Rukoo`- you won't be sinful... because it is from the Sunan of the salaah not the Arkaan or Waajibaat.

Leena.Arab said:
Brother thariq2005, can you answer this question please too: How about during tashahud, should one point or move the finger when saying: ashhadu ana la illah ila allah...

This was already discussed in another (very un-related) thread. Below are some of the stuff I posted:

Regarding the moving of the finger-

We have the narration that is narrated by Al-Nasaa'ee, Ibn Khuzaymah and others- on the authority of Waa'il Ibn Hujr:

I will certainly watch how the Messenger of Allaah (peace and blessings of Allaah be upon him) prays. So I watched him and he stood up and said takbeer (“Allaahu akbar”), and raised his hands until they were level with his ears. Then he placed his right hand on his left hand, wrist and lower forearm. When he wanted to bow, he raised his hands likewise, and put his hands on his knees, and when he raised his head he raised his hands likewise. Then he prostrated and put his hands level with his ears, then he sat with his left foot tucked underneath him and put his left hand on his left thigh and knee, and he put the edge of his right elbow on his right thigh. Then he held two of his fingers and made a circle, then he raised his forefinger and moved it, making du’aa’ with it.

The Isnaad of this hadeeth is as follows:

Waa'il ibn Hujr (Sahaabi) > Kulayb (narrates from Waa'il)> `Aasim ibn Kulayb (narrates from his father- Kulayb)

From `Aasim about 13 people narrate the same kind of hadeeth. This specific hadeeth with the wording "I saw him moving it" was narrated from `Aasim by a narrator called Zaa'idah ibn Qudaamah. Zaa'idah is a trusthworthy narrator- but one should note that there are more trustworthy narrators than Zaa'idah who narrate this narration from `Aasim- from them is the likes of Sufyaan al-Thawri, Sufyaan ibn `Uyaynah, Shu`bah ibn Hujaaj (all three are to be considered to be from the Kibaar al-Huffaadh!) and many more. None of the other 12 narrators narrated this addition- "I saw him moving it". And we clearly see that Zaa'idah has opposed 12 trustworthy narrators. Thus, scholars mentioned that this addition about moving the finger is "Shaadhdh" (Odd) and so that specific addition is to be rejected. This was the opinion of Shaykh Muqbil, Shaykh `Abdullaah al-Fawzaan and others (from the contemporary scholars). Students of knowledge have also mentioned that the moving of the finger was not mentioned by any of the salaf in their Fiqh books.

Remember, the narration is generally accepted- but it is that extra addition that is not accepted.

Imaam Ahmad when asked, said it has to be moved "vigorously".Also hadeeth in which the prophet said "it is more powerful against the devil than iron".

As for Imaam Ahmad- then the question that was asked to him was about Ishaarah (pointing) of the finger and not Tahreek (moving) of the finger [As far as I remember]. And he replied that Ishaarah should be done vigorously

Another reason why that would not be the opinion of Imaam Ahmad was because the hanaabilah did not establish this opinion in their books.

Even the narration about it being powerful against the devil is referring to Ishaarah.

Original Thread (page 2): http://www.turntoislam.com/forum/showthread.php?t=73054&page=2

The correct opinion, and Allaah knows best, is to point the finger throughout the tashahhud without moving (تحريك) it. As the 'Asl (origin) of this is in Muslim, on the authority of `Abdullaah ibn al-Zubair, Ibn `Umar that the Messenger of Allaah :saw2: pointed his finger in Tashahhud (في التشهد)- and we apply the general statement unless something (that is authentic) is specified. This was the opinion of some of the maalikiyyah, Hanaabilah, Shaafi`iyyah and Ibn Hazm rahimahumullaah
 

thariq2005

Praise be to Allah!
Jazaka Allah alf khayr, and may Allah swt increase me and you in knowledge inshaAllah.

Wa Iyyaak

Aameen.

May Allaah increase you in knowledge and make you from the people of Jannah.

Btw since you know arabic- you can study a lot by yourself from the `Ulemaa' and perhaps even teach us. Just a piece of advice.

Wassalaamu `alaykum
 

Leena.Arab

New Member
Wa Iyyaak

Aameen.

May Allaah increase you in knowledge and make you from the people of Jannah.

Btw since you know arabic- you can study a lot by yourself from the `Ulemaa' and perhaps even teach us. Just a piece of advice.

Wassalaamu `alaykum
Yes that is very true indeed. Im currently reading a book called أحداث النهاية by sheikh Mohammed Hassaan which discusses the signs of the day of judgement into great detail. Do you know any books you'd advice me to read?
 

thariq2005

Praise be to Allah!
Maa shaa'Allaah my friend was saying that book is excellent.

Depends on what kind of books you would like to start on.

If you want to properly 'seek knowledge'. I would advise to start in a systematic manner.

For `Aqeedah start with one of the small texts. For Fiqh- take a madh-hab and start from madh-hab's easiest book etc... (This is if you want to properly seek knowledge)
For example: If you want to take the Hanbali Madh-hab- you can start with Ibn Qudaamah's standard... Start with Al-`Umdah al-Fiqh, then Al-Muqni`, then Al-Kaafi and finally Al-Mughni.

If you want to randomly study books (for less serious people)- for `Aqeedah you can listen to Sh. `Abdul `Azeez al-Raajihi's stuff (His explanation on small texts like Nawaaqidh al-Islaam) or read his books or Sh. Saleh al-Fawzaan's books (excellent maa shaa'Allaah). For Fiqh- I would most definately recommend Sh. Muhammad Mukhtaar al-Shanqeeti- his `Umdatul Ahkaam is excellent or Sh. Ibn `Uthaymeen's explanation of Zaad al-Mustaqni`.

It really depends on what topics you would like to cover or listen to.
 

Leena.Arab

New Member
Maa shaa'Allaah my friend was saying that book is excellent.

Depends on what kind of books you would like to start on.

If you want to properly 'seek knowledge'. I would advise to start in a systematic manner.

For `Aqeedah start with one of the small texts. For Fiqh- take a madh-hab and start from madh-hab's easiest book etc... (This is if you want to properly seek knowledge)
For example: If you want to take the Hanbali Madh-hab- you can start with Ibn Qudaamah's standard... Start with Al-`Umdah al-Fiqh, then Al-Muqni`, then Al-Kaafi and finally Al-Mughni.

If you want to randomly study books (for less serious people)- for `Aqeedah you can listen to Sh. `Abdul `Azeez al-Raajihi's stuff (His explanation on small texts like Nawaaqidh al-Islaam) or read his books or Sh. Saleh al-Fawzaan's books (excellent maa shaa'Allaah). For Fiqh- I would most definately recommend Sh. Muhammad Mukhtaar al-Shanqeeti- his `Umdatul Ahkaam is excellent or Sh. Ibn `Uthaymeen's explanation of Zaad al-Mustaqni`.

It really depends on what topics you would like to cover or listen to.

It is an excellent book indeed mashaAllah. It's written in a manner, as if the writer is talking to you. And plus it is simple to understand mashaAllah.

How would one decide which mathhab to follow? What if I want to follow the salaf, which book should I study?
 

thariq2005

Praise be to Allah!
It is an excellent book indeed mashaAllah. It's written in a manner, as if the writer is talking to you. And plus it is simple to understand mashaAllah.

How would one decide which mathhab to follow? What if I want to follow the salaf, which book should I study?

Well, it really depends upto you. If you want to study in a systematic way- that is the manner the scholars recommend... i.e. to study a madh-hab and once you excel in that you can study outside the madh-hab and if you are the level of Ijtihaad- then you can even do ijtihaad outside the Madh-hab (if you are qualified to do so). The 4 madhaahib all understood the Qur'aan and Sunnah by the methodology of the Salaf rahimahumullaah.

wa'alaikum salam :)

akhi, what do you think about syeikh al bani and al bouti ?

Al bouti?

Shaykh Al Albaanee as many scholars mentioned- is one of the greatest scholars of our time... rahimahullaah!
 
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