Description of the Prophet’s prayer By al-Albaani (ra)

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    Description of the Prophet’s prayer

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    1 – Facing the direction of the Ka’bah

    1-When you stand up to pray, face the direction of the Ka’bah wherever you are, in both fard (obligatory) and naafil (supererogatory) prayers. This is one of the pillars of prayer, without which prayer is not valid.

    2-The obligation of facing the direction of prayer does not apply to one who is engaged in warfare, when he prays the fear prayer (salaat al-khawf) or is engaged in heavy fighting. It also does not apply to those who are unable to do it, such as one who is sick, or one who is traveling on a ship, in a car or on a plane, if they fear that the time of the prayer will elapse (before they reach a place where they can find the correct direction). And it does not apply to one who is praying a naafil prayer or witr prayer whilst riding on a riding-animal etc., but it is mustahabb for him to face the qiblah if he is able to do so when pronouncing the takbeer of ihraam (at the beginning of the prayer), then he may face whatever direction he is facing.

    3-Everyone who can see the Ka’bah must face it; those who cannot see it must face its direction.

    Ruling on not facing the Ka’bah in prayer by mistake:

    4-If a person prays not facing the qiblah, because of clouds [preventing him from working out the direction from the position of the sun] or some other reason, after he did his best to work out the right direction, his prayer is valid and he does not have to repeat it.

    5-If someone whom he trusts comes – whilst he is praying – and tells him of the right direction, then he must hasten to turn that way, and his prayer is valid.

    2 – Qiyaam (standing in prayer)

    6-It is obligatory to pray standing. This is a pillar (essential part of prayer), except for the one who is praying the fear prayer or at times of intense fighting, when it is permitted to pray whilst riding; for the one who is sick and unable to stand, who should pray sitting if he is able, otherwise lying on his side; and the one who is praying a naafil prayer, who may pray whilst riding or sitting if he wishes, and he indicates the rukoo’ and sujood with his head. The one who is sick may also do this, and he should make his sujood lower than his rukoo’.

    7-It is not permissible for one who is praying sitting down to put something raised up on the ground in order to prostrate on it. Rather he should make his sujood lower than his rukoo’ – as we have mentioned – if he is unable to touch the ground directly with his forehead.

    Prayer on board a ship or airplane

    8-It is permissible to pray fard prayers on board a ship or airplane.

    9-It is permissible to pray them sitting down if one fears that one may fall.

    10-.It is permissible to lean on a pillar or stick when standing, if one is old or weak in body.

    Combining standing and sitting in prayer

    11-.It is permissible to pray qiyaam al-layl standing or sitting with no excuse, or to do both. So a person may pray and reciting sitting down, and just before doing rukoo’ he may stand up and recite the rest of the aayahs standing up, then do rukoo’ and sujood, then he can do likewise in the second rak’ah.

    12-.If he prays sitting down, he should pray sitting cross-legged or in whatever position he finds comfortable.

    Praying wearing shoes

    13-.It is permissible to pray barefoot, or to pray wearing shoes.

    14-.It is better to pray sometimes barefoot and sometimes wearing shoes, according to what is easy; one should not make it difficult to put shoes on or to take them off in order to pray If a person is barefoot, he should pray barefoot and if he is wearing shoes then he should pray wearing shoes, except when there is a reason not to do so.

    15-.If he takes them off, then he should not place them to his right; rather he should place them to his left, if there is no one on his left, otherwise he should put them between his feet. There is a subtle hint that he should not place them in front of himself. This is the etiquette which most worshippers ignore, so you see them praying facing their shoes! This is what was narrated in the saheeh reports from the Prophet :saw: (peace and blessings of Allaah be upon him).

    Praying on the minbar

    16-.It is permissible for the imaam to pray on an elevated place such as the minbar, in order to teach the people. So he should stand up on it to pray, then say takbeer, recite Qur’aan and do rukoo’ whilst he is on that place, then he should come down backwards so that he can prostrate on the ground at the base of the minbar, then he may go back to it and do the same in the second rak’ah as he did in the first.

    It is obligatory to pray facing a sutrah and be close to it

    17-.It is obligatory to pray facing a sutrah (screen or cover), there is no difference whether that is in the mosque or elsewhere, whether the mosque is big or small, because of the general meaning of the hadeeth of the Prophet :saw: (peace and blessings of Allaah be upon him), “Do not pray except facing a sutrah, and do not let anyone pass in front of you, and if he insists then fight him, for he has a companion (qareen) with him” – meaning the Shaytaan.

    18-.It is obligatory to be close to the sutrah, because this is what the Prophet :saw: (peace and blessings of Allaah be upon him) commanded.

    19-.Between the place where the Prophet :saw: (peace and blessings of Allaah be upon him) prostrated and the wall there would be a space nearly big enough for a sheep to pass through. Whoever does that is close enough [to the sutrah] as is required. I say: from this we known that what people do in all the mosques that I have seen in Syria and elsewhere, by praying in the middle of the mosque far away from the wall or pillars is but negligence towards the command and action of the Prophet :saw: (peace and blessings of Allaah be upon him).

    How high should the sutrah be?

    20-.The sutrah should be approximately a handspan or two above the ground, because the Prophet :saw: (peace and blessings of Allaah be upon him) said: “When one of you places in front of him something such as the stick on the end of a saddle, he should pray and not worry about anyone who passes in front of that.” This hadeeth indicates that a line on the ground is not sufficient, and the hadeeth narrated concerning that is da’eef (weak).

    21-.He should face the sutrah directly, because this is apparent meaning of the command to pray towards the sutrah. Stepping slightly to the right or left so that one is not facing it directly, is not correct.

    22-.It is permissible to pray facing a stick planted in the ground and the like, or a tree, or a pillar, or one’s wife lying down in bed underneath her blanket, or an animal, even if it is a camel.

    Prohibition of praying towards graves

    23-.It is not permitted to pray facing graves at all, whether they are the grave of Prophets or of others.

    Prohibition of walking in front of one who is praying even in al-Masjid al-Haraam

    24-.It is not permitted to walk in front of one who is praying if there is a sutrah in front of him [i.e., it is not permissible to come between him and his sutrah]. There is no difference in this regard between al-Masjid al-Haraam and other mosques, all of them are the same in that this [walking in front of one who is praying] is not permitted, because of the general meaning of the words of the Prophet :saw: (peace and blessings of Allaah be upon him): “If the person who passes in front of one who is praying knew how great a burden of sin resulted from that, standing for forty [years] would be better for him than passing in front of one who is praying.” This refers to passing between him and the place of his prostration. The hadeeth which speaks of the Prophet :saw: (peace and blessings of Allaah be upon him) praying in Haashiyat al-Mataaf without a sutrah and with people passing in front of him is not saheeh, even though it does not say that they were passing between him and his place of prostration. It is obligatory for the one who is prostrating to prevent the one who wants to pass in front of him, even in Masjid al-Haraam.

    25-.It is not permissible for the one who is praying towards a sutrah to let anyone pass in front of him, because of the hadeeth quoted above, “Do not let anyone pass in front of you…” And because the Prophet :saw: (peace and blessings of Allaah be upon him) said: “When one of you is praying towards something which is a sutrah between him and the people, and someone wants to pass in front of him, then he should push him in the upper chest and repel him as much as he can.” According to another report: “… he should stop him twice, but if he insists then he should fight him, for he is a devil.”

    Stepping forward to prevent someone passing in front of him

    26-.It is permissible for a person to take one or two steps to the front, in order to prevent one who is not responsible from passing in front of him, such as an animal or a small child, and to make them pass behind him.

    What breaks prayer

    27-.The sutrah is so important to prayer that it prevents a person’s prayer from being invalidated, if someone passes in front of him. This is in contrast to the one who does not use a sutrah, whose prayer is broken if an adult woman, a donkey or a black dog passes in front of him.

    3 – Niyyah (intention)

    28-.The worshipper must have the intention of praying the prayer for which he is standing. He must have the intention in his heart of performing a specific prayer, such as the fard (obligatory prayer) of Zuhr or of ‘Asr, or the Sunnah of those prayers. This is a condition or pillar (essential part) of the prayer, but uttering the intention verbally is a bid’ah which goes against the Sunnah, which was not suggested by any of the imams who are followed.

    4 – Takbeer

    29-.Then he should start the prayer by saying “Allaahu akbar (Allaah is Most Great).” This is an essential part of the prayer, because the Prophet :saw: (peace and blessings of Allaah be upon him) said: “The key to prayer is purifying oneself (wudoo’), it is entered by takbeer (saying ‘Allaahu akbar’) and exited by tasleem (saying ‘al-salaamu ‘alaykum’)” i.e, once you say takbeer, certain things are prohibited and this prohibition ends when you say tasleem.

    30-.He should not raise his voice when saying takbeer in all the prayers, unless he is acting as an imaam.

    31-.It is permissible for the muezzin to convey the takbeer of the imaam to the people, if there is a need to do so, such as if the imaam is sick and his voice is weak, or because there are many worshippers praying behind him.

    32-.The one who is following the imaam should not say takbeer until the imaam has finished saying takbeer.

    Raising the hands – how it is to be done

    33-.He should raise his hands when saying the takbeer, or before or after doing so. All of these are proven in the Sunnah.

    34-.He should raise them with the fingers stretched out.

    35-.He should raise them level with his shoulders, or sometimes until they are level with his earlobes. I say: with regard to touching the earlobes with the thumbs, there is no basis for this in the Sunnah, rather in my view this has to do with waswaas (insinuating whispers of the Shaytaan).

    Placing the hands – how it is to be done

    36-.Then he should place his right hand on his left, immediately after the takbeer. This is the way of the Prophets (peace be upon them), and this is what the Messenger of Allaah :saw: (peace and blessings of Allaah be upon him) enjoined upon his companions. It is not permissible to let the arms hang at the sides.

    37-.The right hand should be placed on the back of the left hand, wrist and forearm.

    38-.Sometimes the left hand may be grasped with the right. The combination of placing and grasping, which was favoured by some later scholars, has no basis.

    Where they should be placed

    39-.The hands should be placed on the chest only; there is no difference between men and women in this regard. I say: placing them anywhere other than on the chest is da’eef (weak) or has no basis.

    40-.It is not permissible to put the right hand on the waist.

    Humility and looking at the place of prostration

    41-.The worshipper must be humble in his prayer, and should avoid everything that may distract him from it, such as adornments and decorations. He should not pray where there is food that he wants to eat, or when he needs to urinate or defecate.

    42-.Whilst he is standing, he should look towards the place where he will prostrate.

    43-.He should not look to the right or the left, because looking here and there is a snatching away which the Shaytaan steals from the prayer of the slave.

    44-.It is not permissible for him to look up at the sky.

    Du’aa’ al-Istiftaah (du’aa’ at the start of prayer)

    45-.Then he should start the prayer with some of the du’aa’s which are narrated from the Prophet :saw: (peace and blessings of Allaah be upon him). There are many of these, the most famous of which is “Subhaanaka Allaahumma wa bihamdika, wa tabaaraka ismuka wa ta’aala jadduka, wa laa ilaaha ghayruka (Glory and praise be to You O Allaah, blessed be Your name and exalted be Your Majesty, and there is no god but You).” The command to do this is proven so we should adhere to it. Whoever wants to see the other du’aa’s may refer to Sifat al-Salaah, p. 91-95, Maktabat al-Ma’aarif, Riyadh, edition. [In English, see “The Prophet’s Prayer described” by Shaykh al-Albaani, al-Haneef Publications, p. 14-19]

    Recitation of Qur’aan

    46-.Then he should seek refuge with Allaah – this is obligatory, and he is sinning if he omits to do so.

    47-.The Sunnah is sometimes to say “A’oodhu Billaahi min al-Shaytaan il-rajeem, min hamzihi wa nafkhihi wa nafathihi (I seek refuge with Allaah from the accursed Satan, from his madness, his arrogance and his poetry),” – poetry here refers to blameworthy kinds of poetry.

    48-.And sometimes he may say, “A’oodhu Billaah il-Samee’ il-A’leem min al-Shaytaan… (I seek refuge with Allaah, the All-Hearing, All-Knowing, from the Shaytaan…).”

    49-.Then he should say silently – whether the prayer is to be recited aloud or silently – “Bismillah il-Rahmaan il-Raheem (In the Name of Allaah, Most Gracious, Most Merciful).”

    Reciting al-Faatihah

    50-.Then he should recite Soorat al-Faatihah (the first soorah of the Qur’aan) in full, including the Basmalah (Bismillaahi il-Rahmaan il-Raheem). This is an essential part of the prayer, without which the prayer is not valid. Those who do not speak Arabic must memorize this soorah.

    51-.Those who cannot remember it should say: “Subhaan Allaah, wa’l-hamdu-Lillaah, wa laa ilaaha ill-Allaah, wa Allaahu akbar, wa laa hawla wa laa quwwata illa Billaah (Glory be to Allaah, praise be to Allaah, there is no god but Allaah, Allaah is Most Great, and there is no strength and no power except with Allaah).”

    52-.The Sunnah is to recite it one verse at a time, and to pause at the beginning of each aayah. So he should say: “Bismillaah il-Rahmaan il-Raheem (In the Name of Allaah, the Most Gracious, the Most Merciful),” then pause. Then say, “Al-Hamdu Lillaahi Rabb il-‘Aalameen (All the praises and thanks be to Allâh, the Lord of the ‘Aalameen (mankind, jinn and all that exists), then pause. Then say: ‘al-Rahmaan il-Raheem (The Most Gracious, the Most Merciful), then pause… and so on, until the end of the aayah.

    This is how the Prophet :saw: (peace and blessings of Allaah be upon him) used to recite the whole soorah, pausing at the end of each aayah and not joining one aayah to the next, even if there is continuity of the meaning.

    53-.It is permissible to read it as Maaliki Yawm id-Deen or Maliki Yawm id-Deen.

    How the one who is praying behind the imaam should recite it

    54-.The one who is praying behind the imam should recite it behind the imaam in prayers where Qur’aan in recited silently and in prayers where it is recited aloud, if he cannot hear the imam’s recitation, or if he pauses after completing it so that those who are praying behind him can recite it. We think that this pause was not proven in the Sunnah. I say I have mentioned the evidence of those who think that this pause is permissible and the refutation of that evidence, in Silsilat al-Ahaadeeth al-Da’eefah, no. 546, 547, part 2, p. 24-26, Dar al-Ma’aarif edition.

    Recitation after al-Faatihah

    55-.It is Sunnah to recite – after al-Faatihah – another soorah, even in Salaat al-Janaazah (funeral prayer), or some aayahs, in the first two rak’ahs.

    56-.The recitation may be made lengthy sometimes, and shorter sometimes, for reasons of travel, coughing, sickness or the crying of an infant.

    57-.The recitation varies according to the prayers. The recitation in Fajr prayer is longer than it is in all the other prayers. Next longest is Zuhr, then ‘Asr, then ‘Isha’, then Maghrib, usually.

    58-.The recitation in the night prayers (qiyaam al-layl) is longer than all of these.

    59-.The Sunnah is to make the recitation longer in the first rak’ah than in the second.

    60-.He should make the recitation in the last two shorter than in the first two rak’ahs, half the length. If you want more details on this topic, see Sifat al-Salaah p. 102 (Arabic original).

    Reciting al-Faatihah in every rak’ah

    61-.It is obligatory to recite al-Faatihah in every rak’ah.

    62-.It is Sunnah to add to it in the last two rak’ahs as well.

    63-.It is not permissible for the imaam to make his recitation longer than that which is described in the Sunnah, because that is difficult for those who may be praying behind him, such as the elderly and sick, or nursing mothers, or those who have other things to do.

    Reciting aloud and reciting quietly

    64-.Qur’aan should be recited aloud in Fajr and Jumu’ah prayers, Eid prayers, prayers for rain (istisqaa’), prayers at the time of an eclipse (kusoof) and in the first two rak’ahs of Maghrib and ‘Isha’.

    He should recite silently in the first two rak’ahs of Zuhr and ‘Asr, in the third rak’ah of Maghrib and in the last two rak’ahs of ‘Ishaa’.

    65-.It is permissible for the imaam occasionally to make an aayah audible in the prayers where recitation is to be done silently.

    66-.In Witr and Qiyaam al-Layl, he should recite silently sometimes and aloud sometimes, and he should be moderate in raising his voice.

    Tarteel – reciting at a measured pace

    67-.The Sunnah is to recite the Qur’aan at a measured pace, not quickly or hastily. It should be read in a manner that clearly distinguishes each letter, beautifying the Qur’aan with one’s voice. He should observe the well known rulings of the scholars of Tajweed and he should not recite it in the innovated manner of singers or according to the rules of music.

    Prompting the imaam

    68-.It is prescribed for the one who is praying behind the imaam to prompt the imaam if he hesistates in his recitation.

    6 – Rukoo’ (bowing)

    69-.When he has completed the recitation, he should pause briefly, to catch his breath.

    70-.Then he should raise his hands in the manner described for takbeerat al-ihraam (the takbeer at the beginning of prayer).

    71-.And he should say takbeer (“Allahu akbar”). This is obligatory.

    72-.Then he should do rukoo’, bowing as deeply as his joints will let him, until his joints take the new position and are relaxed in it. This is an essential part of prayer.

    How to do rukoo’

    73-.He should put his hands on his knees, firmly, spacing the fingers out, as if he is grasping his knees. All of this is obligatory.

    74-.He should spread his back and make it level so that if water were poured on it, it would stay there (not run off). This is obligatory.

    75-.He should not lower or raise his head, but make it level with his back.

    76-.He should keep his elbows away from his sides.

    77-.In rukoo’, he should say “Subhaana Rabbiy al-‘Azeem (Glory be to my Lord, the Almighty) three times or more. There are others kinds of dhikr which may be said in rukoo’, some of which are long, some of medium length and some short. See Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him), p. 132, Maktabat al-Ma’aarif edition [The Prophet’s Prayer Described, p. 44].

    Making the essential parts of prayer equal in length

    78-.It is Sunnah to make the essential parts of prayer equal in length, so the rukoo’, the standing after rukoo’, the prostration and the sitting between the two prostrations should be make approximately the same in length.

    79-.It is not permissible to recite Qur’aan in rukoo’ or in sujood.

    Straightening up from rukoo’

    80-.Then he should straighten up from rukoo’. This is an essential part of the prayer.

    81-.Whilst straightening up, he should say, “Sami’a Allaahu liman hamidah (Allaah listens to the one who praises Him).” This is obligatory.

    82-.He should raise his hands when straightening up, in the manner described above.

    83-.Then he should stand straight until every vertebra has returned to its place. This is an essential part of the prayer.

    84-.Whilst standing thus, he should say, “Rabbanaa wa laka al-hamd (our Lord, to You be all praise).” (There are other kinds of dhikr which may be said at this point. See Sifat al-Salaah, p. 135/The Prophet’s prayer described, p. 47). This is obligatory for every person who is praying, even if he is following an imaam, because this is the dhikr of standing after rukoo’, and saying “Sami’a Allaahu liman hamidah” is the dhikr of straightening up from rukoo’. It is not prescribed to put the hands one over the other during this standing, because this was not narrated (from the Prophet :saw: (peace and blessings of Allaah be upon him)). For more details, see Sifat Salaat al-Nabi, 1 – Istiqbaal al-Qiblah (The Prophet’s Prayer Described – Facing the Ka’bah).

    85-.He should make this standing equal in length to the rukoo’, as stated above.

    7 – Sujood (prostration)

    86-.Then he should say “Allaahu akbar” – this is obligatory.

    87-.He should raise his hands sometimes.

    Going down on the hands

    88-.Then he should go down into sujood on his hands, putting them down before the knees. This is what was commanded by the Messenger of Allaah :saw: (peace and blessings of Allaah be upon him), and it is proven that he did this, and he forbade imitating the manner in which a camel sits down, which camel is by kneeling with its forelegs first.

    89-.When he prostrates – which is an essential part of the prayer – he should put his weight on his palms and spread them out.

    90-.He should keep the fingers together.

    91-.And point the fingers towards the qiblah.

    92-.He should put his palms level with his shoulders.

    93-.Sometimes he should make them level with his ears.

    94-.He should keep his forearms off the ground. This is obligatory. He should not spread them along the ground like a dog.

    95-.He should place his nose and forehead firmly on the ground. This is an essential part of the prayer.

    96-.He should also place his knees firmly on the ground.

    97-.The same applies to his toes.

    98-.He should hold his feet upright with his toes touching the ground. All of this is obligatory.

    99-.He should make his toes point in the direction of the qiblah.

    100-He should put his heels together.

    Being at ease in sujood

    101-He should be at ease in sujood, distributing his weight equally on the parts of the body which should be in contact with the ground during sujood. They are: the nose and forehead, the palms, the knees, and the toes.

    102-Whoever is at ease in his sujood in this manner has got it right. And this being at ease is also an essential part of the prayer.

    103-In sujood, he should say, “Subhaana Rabbiy al-‘A’laa (Glory be to my Lord Most High)” three times or more. (There are other kinds of dhikr also, see Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him), p. 145/The Prophet’s Prayer described, p. 55).

    104-It is mustahaab to offer a lot of du’aa’ during sujood, because it is a time when du’aa’ is likely to be answered.

    105-He should make his sujood almost as long as his rukoo’, as described above.

    106-It is permissible to prostrate on the bare ground, or on something covering the ground such as a garment or carpet, or a mat, etc.

    107-It is not permitted to recite Qur’aan whilst prostrating.

    Iftiraash and Iq’aa’ between the two sajdahs

    [Iftiraash means sitting on the left thigh with the right foot upwards and its toes pointed towards the qiblah; iq’aa’ means resting on both heels and feet]

    108-Then he should raise his head, saying takbeer. This is obligatory.

    109-He should raise his hands sometimes.

    110-Then he should sit at ease, until every vertebra returns to its place. This is obligatory.

    111-He should spread his left leg and sit on it. This is obligatory.

    112-He should put his right foot upright.

    113-And make its toes point towards the qiblah.

    114-It is permissible to sit in iq’aa’ sometimes, which means resting on the heels and feet.

    115-Whilst sitting thus, he should say, “Allaahumma ighfir li warhamni wajburni, warfa’ni, wa’aafini warzuqni (O Allaah, forgive me, have mercy on me, strengthen me, raise me in status, pardon me and grant me provision).”

    116-If he wishes, he may say, “Rabbi ighfir li, Rabbi ighfir li (My Lord, forgive me, my Lord, forgive me).”

    117-He should make this sitting almost as long as his sujood.

    The second sajdah

    118-Then he should say takbeer – this is obligatory,

    119-He should raise his hands sometimes when saying this takbeer.

    120-He should do the second prostration – this is also an essential part of the prayer.

    121-He should do in the second prostration what he did in the first.

    The sitting of rest

    122-When he raises his head from the second prostration and he wants to get up for the second rak’ah, he should say takbeer. This is obligatory.

    123-He should raise his hands sometimes.

    124-He should sit up straight, sitting on his left foot, until every bone returns to its place.

    The second rak’ah

    125-Then he should get up for the second rak’ah, supporting himself on his hands with his fists clenched as if kneading dough. This is an essential part of the prayer.

    126-He should do in the second rak’ah what he did in the first.

    127-Except that he should not recite the du’aa’ for starting the prayer.

    128-He should make it shorter than the first rak’ah.

    Sitting for the Tashahhud

    129-When he completes the second rak’ah, he should sit for the Tashahhud. This is obligatory.

    130-He should sit in iftiraash, as described above for the sitting between the two prostrations.

    131-But it is not permitted to sit in iq’aa’ at this point.

    132-He should put his right hand on his right thigh and knee, and the end of the right elbow on the thigh, not far from it.

    133-He should spread his left palm on his left thigh and knee.

    134-It is not permissible to sit resting on one’s arms, especially the left arm.

    Moving the finger and looking at it

    135-He should clench all the fingers of his right hand, and put the thumb on the middle finger sometimes.

    136-Sometimes he should make a circle with them.

    137-He should point with his index finger towards the qiblah.

    138-He should look towards it.

    139-He should move it, making du’aa’ with it, from the beginning of the Tashahhud until the end.

    140-He should not point with the finger of his left hand.

    141-He should do all of this in every Tashahhud.

    How to say Tashahhud and the du’aa’ following it

    142-The Tashahhud is obligatory, and if he forgets it, he must do the two prostrations of forgetfulness (sajdat al-sahw).

    143-He should recite it silently.

    144-The wording of the Tashahhud is: “Al-tahiyyaatu Lillaahi wa’l-salaawaatu wa’l-tayyibaat. Al-salaamu ‘alayka ayyuha’l-Nabiyyu wa rahmat-Allaahi wa barakaatuhu. Al-salaamu ‘alayna wa ‘ala ‘ibaad-Illaah il-saaliheen. Ash-hadu an laa ilaaha ill-Allaah wa ash-hadu anna Muhammadan ‘abduhu wa rasooluhu (All compliments, prayers and pure words are due to Allaah. Peace be upon you, O Prophet, and the mercy and blessings of Allaah. Peace be upon us and upon the righteous slaves of Allaah. I bear witness that there is no god except Allaah, and I bear witness that Muhammad is the slave and Messenger of Allaah).” [Other versions are mentioned in Sifat Salaat al-Nabi/The Prophet’s Prayer Described, but what is mentioned here is the most sound].

    Sending salaams upon the Prophet :saw: (peace and blessings of Allaah be upon him): this is what was prescribed after the death of the Prophet :saw: (peace and blessings of Allaah be upon him), and is narrated in the Tashahhud of Ibn Mas’ood, ‘Aa’ishah and Ibn al-Zubayr (may Allah be pleased with them). For more details see Sifat Salaat al-Nabi, p. 161, Maktabat al-Ma’aarif, Riyadh, edition/ The Prophet’s Prayer Described, p. 67).

    145-After that, he should send prayers upon the Prophet :saw: (peace and blessings of Allaah be upon him), by saying: “Allaahumma salli ‘ala Muhammad wa ‘ala aali Muhammad kama salayta ‘ala Ibraaheem wa ‘ala aali Ibraaheem, innaka hameedun majeed. Allaahumma baarik ‘ala Muhammad wa ‘ala aali Muhammad kama baarakta ‘ala Ibraaheem wa ‘ala aali Ibraaheem, innak hameedun majeed (O Allaah, send prayers upon Muhammad and upon the family of Muhammad, as You sent prayers upon Ibraaheem and upon the family of Ibraaheem; You are indeed Worthy of Praise, Full of Glory. O Allaah, send blessings upon Muhammad and upon the family of Muhammad as You sent blessings upon Ibraaheem and upon the family of Ibraaheem); You are indeed Worthy of Praise, Full of Glory).”

    146-If you wish you may shorten it and say: “Allaahumma salli ‘ala Muhammad wa ‘ala aali Muhammad, wa baarik ‘ala Muhammad wa ‘ala aali Muhammad, kama salayta wa baarakta ‘ala Ibraaheem wa ‘ala aali Ibraaheem, innaka haamedun majeed (O Allaah, send prayers upon Muhammad and the family of Muhammad, and send blessings upon Muhammad and the family of Muhammad, as You sent prayers and blessings upon Ibraaheem and the family of Ibraaheem; You are indeed Worthy of Praise, Full of Glory).”

    147-Then in this Tashahhud he may choose any of the du’aa’s that he likes of those that have been narrated, and call upon Allaah using these words.

    The third and fourth rak’ahs

    148-Then he says takbeer – which is obligatory. The Sunnah is to say takbeer whilst still sitting.

    149-He should raise his hands sometimes.

    150-Then he should stand up for the third rak’ah, which is an essential part of prayer, as is the following rak’ah.

    151-He should do likewise if he wants to get up for the fourth rak’ah.

    152-But before he gets up, he should sit up straight, by adjusting his left leg, until every bone returns to its place.

    153-Then he should get up, supporting himself on his hands, as he did when getting up for the second rak’ah.

    154-Then in the third and fourth rak’ahs, he should recite al-Faatihah. This is obligatory.

    155-He may add an aayah or more to that occasionally.

    Reciting Al-Qunoot when calamity strikes

    156-It is Sunnah to recite Qunoot and pray for the Muslims when any disaster befalls them.

    157-Qunoot should be recited after standing up from rukoo’ and saying “Rabbunaa wa laka’l-hamd (Our Lord, to You be praise).”

    158-There is no specific du’aa’ to be recited regularly in Qunoot, rather one should recite whatever is appropriate when disaster strikes.

    159-He should raise his hands when reciting this du’aa’

    160-He should recite it aloud if he is acting an imaam.

    161-Those who are praying behind him should say “Ameen” to this du’aa’.

    162-When he has finished, he should say takbeer and prostrate.

    Qunoot al-Wit – when it is to be recited, and what wording it should have

    163-Qunoot in Witr is prescribed occasionally.

    164-It should be recited before rukoo’, unlike qunoot recited at times of calamity.

    165-He should recite the following words:

    “Allaahumma ihdini feeman hadayta, wa ‘aafini feeman ‘aafayta, wa tawallani feeman tawallayta, wa baarik li feema a’tayta, wa qini sharra ma qadayta, fa innaka taqdi wa laa yuqdaa ‘alayk, wa innahu laa yadhillu man walayta, wa laa ya’izzu man ‘aadayta, tabaarakta rabbana wa ta’aalayta, wa laa manjaa minka illa ilayk

    (O Allaah, guide me amongst those whom You have guided; pardon me amongst those whom You have pardoned; turn to me in friendship amongst those to whom You have turned in friendship; bless me in what You have bestowed; save me from the evil of what You have decreed; for indeed You decree, and none can influence You; and he is not humiliated whom You have befriended; nor is he honoured whom You take as Your enemy. Blessed are You, O Lord, and exalted. There is no place of safety from You except towards You).”


    166-This du’aa’ was taught by the Messenger of Allaah :saw: (peace and blessings of Allaah be upon him), so it is permissible, because it was narrated from the Sahaabah (may Allaah be pleased with them).

    167-Then he should do rukoo’, and the two prostrations, as before.

    The final Tashahhud and placing the left foot under the right leg

    168-Then he should sit for the final Tashahhud.

    169-He should do the same as in the first Tashahhud.

    170-But he should sit mutawarikan, which means placing the left foot under his right leg.

    171-He should put his right foot upright.

    172-It is also permissible to lay the right foot along the ground sometimes.

    173-He should cover his left knee with his left palm, leaning heavily on it.

    The obligation of sending prayers upon the Prophet :saw: (peace and blessings of Allaah be upon him) and of seeking refuge with Allaah from four things

    174-It is obligatory for him in this Tashahhud to send prayers upon the Prophet :saw: (peace and blessings of Allaah be upon him), some versions of which we have quoted above when discussing the first Tashahhud.

    175-He should also seek refuge with Allaah from four things and say: “Allaahumma inni a’oodhu bika min ‘adhaab Jahannam wa min ‘adhaab al-qabri wa min fitnat il-mahyaa wa’l-mamaat, wa min sharri fitnat il-maseeh al-dajjaal (O Allaah, I seek refuge with You from the torment of Hell, from the torment of the grave, from the trials of life and death and from the evil of the tribulation of the Dajjaal).”

    The trials of life means the temptations of this world and its desires which a person faces in his life. The trials of death means the torment of the grave and the questioning of the two angels. The tribulation of the Dajjaal means the extraordinary feats that will be done at his hands, by which means people will be led astray, and they will follow him and believe his claim to be divine.

    Du’aa’ before the salaam

    176-Then he may pray for himself as he sees fit, as narrated in the Qur’aan and Sunnah. There are many such good du’aa’s. If he does not know any such du’aa’s then he can say whatever is easy for him, for things that will benefit him in his religion and in his worldly affairs.

    Various kinds of tasleem (saying salaams)

    177-Then he should say salaams to his right, which is an essential part of the prayer, turning his face so that the whiteness of his right cheek may be seen (from behind).

    178-Then he should say salaams to his left, turning his face so that the whiteness of his left cheek may be seen, even in the funeral prayer

    179-The imaam should raise his voice when saying salaam, except in the funeral prayer.

    180-The salaam takes various forms:

    a.“Al-Salaamu ‘alaykum wa rahmat-Allaahu wa barakaatuhu” to the right, and “Al-salaamu ‘alaaykum wa rahmat-Allaah” to the left.

    b.The same, but without saying “wa barakaatuhu”.

    c.“Al-Salaamu ‘alaykum wa rahmat-Allaahu” to the right, and “Al-salaamu ‘alaaykum” to the left.

    d.Saying one salaam, tilting the head slightly to the right.

    O my Muslim brother, this is what I was able to summarize from Sifat Salaat al-Nabi :saw: (peace and blessings of Allaah be upon him) [The Prophet’s Prayer Described], in an attempt to make it more accessible to you, so that it would be clear to you, as if you could see it with your own eyes. If you pray in the manner described to you of how the Prophet :saw: (peace and blessings of Allaah be upon him), prayed, then I hope that Allaah will accept that from you, because by doing that you will have truly put into practice the words of the Prophet :saw: (peace and blessings of Allaah be upon him): “Pray as you have seen me pray.”

    Moreover you must not forget the importance of presence of mind and humility in prayer, for this is the ultimate purpose of standing before Allaah in prayer. The more you can develop the attitude of humility and submission in prayer as described to you in the prayer of the Prophet :saw: (peace and blessings of Allaah be upon him), the more benefits you will reap, as indicated by our Lord when He said (interpretation of the meaning):

    “Verily, As Salaat (the prayer) prevents from Al Fahshaa’ (i.e. great sins of every kind, unlawful sexual intercourse) and Al Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed)”
    [al-‘Ankaboot 29:45]

    Finally, I ask Allaah to accept our prayer and all our good deeds, and to store up their reward until the Day when we meet Him:

    “The Day whereon neither wealth nor sons will avail,

    Except him who brings to Allaah a clean heart [clean from Shirk (polytheism) and Nifaaq (hypocrisy)]”


    [al-Shu’araa’ 26:88 – interpretation of the meaning]

    Praise be to Allaah, the Lord of the Worlds.



    Talkhees Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him) min al-Takbeer ila al-Tasleem ka annaka turaahaa by Shaykh Muhammad Naasir al-Deen al-Albaani (may Allaah have mercy on him).
  2. hambaAllah
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    :bismillah:
    :salam2:

    :jazaak: for sharing,, :salah: :tti_sister: May Allah swt blessed you for all the efforts

    :wasalam: :hijabi:
  3. alkathiri
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    ???

    :salam2:

    This is quite in detail..
    Brother u know if u wear shoes , it is quite difficult to seat .. There was once i was wearing military boots.. Very difficult to seat..I didnt seat properly..Isn it okay?

    JazakAllah khair brother.. I need help..Can u quote a hadith about moving the finger in tashahud and looking at it..i think it is from imam muslim(RA)..
  4. Abu Sarah
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    Wa Alaykum Assalam


    it's ok insha`Allah..

    .............................
    but i want clear the Ruling in Permissibility of praying in shoes ..

    it's permissible, because the Prophet :saw: (peace and blessings of Allaah be upon him) prayed wearing his shoes.

    In al-Saheeh it is narrated that Abu Sa’eed said: The Messenger of Allaah :saw:(peace and blessings of Allaah be upon him) lead us in prayer whilst he was wearing his shoes, then he took them off [whilst still praying], and the people took their shoes off too. When the Messenger of Allaah :saw:(peace and blessings of Allaah be upon him) said the Tasleem [at the end of the prayer], they said: “O Messenger of Allaah, you took off your shoes, so we took off our shoes too.” He said: “Jibreel came to me and told me that there was some dirt on them, so I took them off. When any one of you comes to the mosque, let him look at his shoes, and if he sees any dirt on them, let him wipe them. And they can be purified with dust.”
    (Narrated by Abu Dawood, no. 650).

    The point here is that praying in shoes is permissible. It says in the hadeeth:
    “Be different from the Jews, pray wearing your slippers or shoes.”
    (Narrated by Abu Dawood, no. 652).

    But the condition is that the shoes must be taahir (pure, clean). If there is any najaasah (impurity) or dirt on the shoes, then one should not pray wearing them or enter the mosque in shoes, unless he is sure that they are free of impurity or dirt. And Allaah knows best.

    Fataawa Samaahat al-Shaykh ‘Abd-Allaah ibn Humayd, p. 93



    It is proven that the Prophet :saw: (peace and blessings of Allaah be upon him) used to point with his index finger and move it during the tashahhud when praying.

    The scholars differed concerning that and there are several points of view.

    1 – The Hanafis say that the finger should be raised when saying “Laa (no)” in the phrase “Ash-hadu an laa ilaaha ill-Allaah (I bear witness that there is no god except Allaah)” and it should be lowered when saying, “ill-Allaah (except Allaah).”

    2 – The Shaafa’is say that it should be raised when saying “ill-Allaah.”

    3 – The Maalikis say that it should be moved right and left until one finishes the prayer.

    4 – The Hanbalis say that one should point with the finger when saying the name of Allaah, without moving it.

    Shaykh al-Albaani (may Allaah have mercy on him) said:
    There is no basis for any of these definitions and manners in the Sunnah. The closest of them to the correct view is the Hanbali view, were it not that they limited raising the finger to when saying the name of Allaah.

    Tamaam al-Minnah, p. 223.

    Secondly:

    With regard to the evidence concerning this issue:

    (a) It was narrated that ‘Abd-Allaah ibn al-Zubayr said: When the Messenger of Allaah :saw:(peace and blessings of Allaah be upon him) sat during the prayer, he would place his left foot between his thigh and calf, and tuck his right foot underneath him, and place his left hand on his left knee, and place his right hand on his right thigh, and point with his finger.

    Narrated by Muslim, 579.

    In al-Nasaa’i (1270) and Abu Dawood (989) it says: “He used to point with his finger when making du’aa’ but he did not move it.”

    This addition – “but he did not move it”was classed as da’eef by Ibn al-Qayyim in Zaad al-Ma’aad, 1/238. It was also classed as da’eef by al-Albaani in Tamaam al-Minnah, p. 218.


    (b) It was narrated that Waa’il ibn Hajar said: I said: I will certainly watch how the Messenger of Allaah :saw:(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.

    Narrated by al-Nasaa’i, 889; classed as saheeh by Ibn Khuzaymah, 1/354; Ibn Maajah, 5/170; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 367.

    Shaykh Ibn ‘Uthaymeen quoted this hadeeth – “moving it, making du’aa’ with it” – as evidence that moving the forefinger during the tashahhud should be done with every phrase of the du’aa’.

    He said in al-Sharh al-Mumti’:

    The Sunnah indicates that he should point with it when making du’aa’, because the wording of the hadeeth is “moving it, making du’aa’ with it”. So every time you make du’aa’, move your finger thus indicating the exalted nature of the One to Whom you are addressing your du’aa’s. So we say:

    “Al-salaamu ‘alayka ayyuha’l-Nabiyyu (peace be upon you, O Prophet)” – you should point your finger because this salaam is a kind of du’aa’.

    “Al-salaamu ‘alayna (peace be upon us)” – you should point your finger.

    “Allaahumma salli ‘ala Muhammad (O Allaah, send blessings upon Muhammad)” – you should point your finger.

    “Allaahumma baarik ‘ala Muhammad) O Allaah, send blessings upon Muhammad)” – you should point your finger.

    ‘A’oodhu Billaahi min ‘adhaab jahannam (I seek refuge with Allaah from the torment of Hell)” – you should point your finger.

    “Wa min ‘adhaab al-qabr (and from the torment of the grave)” – you should point your finger.

    “Wa min fitnat il-mahya wa’l-mamaat (and from the trials of life and death)” – you should point your finger.

    “Wa min fitnat il-maseeh il-dajjaal (and from the tribulation of the Dajjaal) – you should point your finger.

    Every time you make du’aa’ you should point your finger, indicating the greatness of the One to Whom you are making du’aa’. This is closer to the Sunnah. End quote.

    Thirdly:

    It is Sunnah when pointing to look at your finger.

    Al-Nawawi said:

    The Sunnah is not to let your gaze go beyond the pointing finger. There is a saheeh hadeeth concerning this in Sunan Abi Dawood. You should point in the direction of the qiblah and intend when pointing to affirm the Oneness of Allaah and exclusive devotion to Him.

    Sharh Muslim, 5/81.

    The hadeeth to which al-Nawawi (may Allaah have mercy on him) referred is the hadeeth of ‘Abd-Allaah ibn al-Zubayr quoted above. The version narrated by Abu Dawood is (989): “And he should not let his gaze go beyond his pointing finger.”
    Classed as saheeh by al-Albaani in Saheeh Abi Dawood.

    Fourthly:

    It is Sunnah to point with it towards the qiblah.

    It was narrated from ‘Abd-Allaah ibn ‘Umar that he saw a man moving pebbles with his hand whilst he was praying. When he finished, ‘Abd-Allaah said to him: “Do not move pebbles whilst you are praying, for that comes from the Shaytaan. Rather do what the Messenger of Allaah :saw:(peace and blessings of Allaah be upon him) used to do. He put his right hand on his thigh and pointed with the finger that is next to the thumb towards the qiblah, and he fixed his gaze on it.” Then he said: “This is what I saw the Messenger of Allaah :saw: (peace and blessings of Allaah be upon him) doing.”
    Narrated by al-Nasaa’i, 1160; Ibn Khuzaymah, 1/355; Ibn Hibbaan, 5/273. classed as saheeh by al-Albaani in Saheeh al-Nasaa’i. ​

    Fifthly:

    Bending the finger slightly when pointing was mentioned in the hadeeth of Numayr al-Khuzaa’i, narrated by A u Dawood, 991, and al-Nasaa’i, 1275.

    But this is a da’eef (weak) hadeeth.

    See Tamaam al-Minnah by al-Albaani p. 222.

    <wasalam>
  5. brother4ever
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    :salam2:
    Brother
    Jazakallah Khair for sharing this precious information inshallah ALLAH will reward u for that.

    ALLAH HAFIZ
    Ur brother
  6. alkathiri
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    :salam2:

    The hadith where you showed me about moving the finger was class as saheeh by Shaykh Albanii. Yes i heard before there is a difference in opinion..

    But they are others that prove the prophet(SAW), did not move it...

    And of course , we should not argue about this thing...Well i am sticking with imam shafii(RA) on this...

    jazakAllah khair for your priceless time on answering my question...

    The reason why your thread is good is because some people may think they pray wrongly

    This is what i got...

    ............................
  7. alkathiri
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    alkathiri As-Shafaa'i(Brother)

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    :salam2:

    I need to reiterate one point...There is a difference in opinion on this...

    We should not fight and say to others "u pray wrongly"....

    This is why it is important in my view to follow mazhab because some shaykhs differ in opinion and u do not know who to follow...

    This is where mazhab come into the picture....

    I would like to express my gratitude once again to bro islamicfajr...

    This is why i like TTI , it is becoming more open Alhamdulilah( God knows how happy i am about this) , accepting different views .
  8. Abu Sarah
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    It is Sunnah to point with the forefinger and move it during the Tashahhud, because of the report narrated by Ahmad (18890) and al-Nasaa’i from Waa’il ibn Hajar who said: I said, I will watch how the Messenger of Allaah :saw:(peace and blessings of Allaah be upon him) prays. So I watched him and he stood up and said “Allaahu akbar,” and raised his hands until they were level with his ears, then he placed his right hand over his left and left wrist and left forearm. Then when he wanted to bow he raised his hands likewise. He put his hands on his knees, then when he raised his head he raised his hands likewise. Then he prostrated and put his hands level with his ears, then he sat resting on his left foot and placed his left hand on his thigh and left knee, and he put the elbow of his right hand on his right thigh. Then he made a circle with two of his fingers, then he raised his finger and I saw him moving it and making du’aa’ with it.” This hadeeth was classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.

    Muslim (580) narrated that ‘Abd-Allaah ibn ‘Umar said: When he – meaning the Prophet :saw:(peace and blessings of Allaah be upon him) – sat during the prayer, he would place his right hand on his right thigh and clench all his fingers, and point with the finger that is next to the thumb, and he would place his left hand on his left thigh.

    According to a report narrated by Muslim from Ibn ‘Umar, when the Prophet :saw:(peace and blessings of Allaah be upon him) sat during the prayer, he would put his hands on his thighs and raise the finger of his right hand that is next to the thumb, and make du’aa’ with it, and his left hand would be resting on his left thigh.

    Al-Nasaa’i (1273) narrated that Sa’d said: The Messenger of Allaah :saw:(peace and blessings of Allaah be upon him) passed by me whilst I was making du’aa’ with my fingers and he said, “One, one,” and pointed with his index finger. Meaning: point with one finger, namely the index finger.

    Ahmad (5964) narrated that Naafi’ said: When ‘Abd-Allaah ibn ‘Umar sat during the prayer, he would put his hands on his thighs and point with his finger whilst looking at it. Then he said: The Messenger of Allaah :saw:(peace and blessings of Allaah be upon him) said, “It is harder on the Shaytaan than iron,” meaning the index finger. This hadeeth was classed as hasan by al-Albaani in Sifat Salaat al-Nabi :saw:(peace and blessings of Allaah be upon him), p. 159.

    These ahaadeeth indicate two things:

    1 – That one should point with the finger throughout the entire Tashahhud

    2 – That one should move it when making du’aa’.


    Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) explained the phrases narrated for the du’aa’ in the Tashahhud. He said:

    Every time you make du’aa’ then move your finger towards upwards towards the One upon Whom you are calling, so we say:

    Al-salaamu ‘alayka ayyuha’l-Nabiyyu (Peace be upon you O Prophet) – you should point your finger whilst reciting this because the salaam is a kind of du’aa’.

    Al-salaamu ‘alayna (peace be upon us) – point your finger.

    Allaahumma salli ‘ala Muhammad (O Allaah, send prayers upon Muhammad) – point your finger.

    Allaahumma baarik ‘ala Muhammad (O Allaah, send blessings upon Muhammad) – point your finger.

    A’oodhu Billaaih min ‘adhaaib Jahannam (I seek refuge with Allaah from the torment of Hell) – point your finger.

    Wa min ‘adhaab il-qabr (and from the torment of the grave) – point your finger.

    Wa min fitnat il-mahyaa wa’l-mamaat (and from the trials of life and death) – point your finger.

    Wa min fitnat il-maseeh il-dajjaal (and from the trial of the Dajjaal) – point your finger.

    Every time you make du’aa’ point upwards towards the One upon Whom you are calling. This is closer to the Sunnah.

    End of quotation from al-Sharh al-Mumti’, 3/202

    <wasalam>
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    :mashallah: :jazaak: brother for ur effort, and may allah swt reward you.
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    I'm from Bangladesh and ppl in my country pray real differently as the way u mentioned here...Thanks you brother..i have learnt so much from this post...JazakAllah khair brother.
  11. munira02
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    munira02 *Muslim Ummah*

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    mashallah thank you for sharing :ma:
  12. Amtullah
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    Amtullah Servant of Allah

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    As-salaamu'alaykum wa Rahmatu Llahi wa Barakatuh,

    AlhumduliLlah, I finally finished reading the whole book - and correcting anything I'm doing wrong. I highly recommend others read it! Check out: http://www.troid.org/store/product.php?productid=17428&cat=0&page=2 to purchase a copy.

    IslamicFajr, insha'Allah what you've posted will benefit lots of people. -especially those that can't get the book.

    Wa'alaykum as-salaam
    Farhana
  13. lovey1980_2005
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    lovey1980_2005 New Member

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    As I saw what is there written i understand what u wanna say I have heard if anything written in muslim or bhukhari it is correct that why i waanna know plzzzzz tell me that all this way is written in sahih muslim or sahih bhukhari or not b'coz i don't have much knowledge about hadeeth.

    Jazak Allah
  14. lovey1980_2005
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    lovey1980_2005 New Member

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    As I saw what is there written i understand what u wanna say I have heard if anything written in muslim or bhukhari it is correct that why i waanna know plzzzzz tell me that all this way is written in sahih muslim or sahih bhukhari or not b'coz i don't have much knowledge about hadeeth.

    Jazak Allah
  15. sister purified
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    sister purified Junior Member

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    :salam2:
    masha allah!i really wanted this info....thank you so much for yuor effort brother islamic fajr
    jazakhallah
  16. MBM_225
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    MBM_225 New Member

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  17. Dhikreislam
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    Dhikreislam New Member

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    salam o elikum
    I went to the link but it did not direct me to the book... what would the name of this book?! I wouldn't mind taking a look


  18. tinabrian101
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    tinabrian101 Member

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    MASHALLAH .. awesome post <3

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