Tài liệu The Prophet Muhammad''''''''s Prayer Described (p.b.u.h) pptx

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21. Appendix 7
22. Appendix 8
23. Glossary
24. Author’s Bibliography
25. FootNotes
Introduction
Praise be to Allaah, who made Prayer compulsory on his slaves and ordered them to establish
it and perform it well; who linked success and felicity to humility in Prayer; who made it the
criterion to distinguish between Eeman and Kufr; and who made it a restrainer from shameful
and unjust deeds.Prayers and peace be upon our Prophet Muhammad, who was addressed in
the Words of the Exalted: "And We have sent down to you the Message, that you may
explain clearly to the people what is sent for them" (1), and who fully carried out this
task. The Prayer was one of the most important things which he explained to the people,
verbally and practically, even praying on the pulpit once standing, bowing and prostrating,
and then saying to them, I have done this so that you may follow me and learn my prayer
(2) .He obligated us to copy him in his prayer, saying:
”Pray as you have seen me praying” (3) He also gave the good tidings to whoever prayed
like him that such a person has a covenant with Allaah that He will enter him into the Garden,
saying:
“There are five prayers which Allaah, Mighty and Sublime, has made compulsory: he who
performs ablution well for them, prays them at their proper times, and is complete in
their bowings, prostrations and humility, he has a guarantee from Allaah that He will
forgive him; but he who does not do so, has no guarantee from Allaah: if He wishes, He
will forgive him or if He wishes, He will punish him.” (4)
Prayers and peace be also on his family and his pious and just Companions, who passed on to
us his worship, prayer, sayings and actions (sallallaahu 'alaihi wa sallam), and who made
these, and these alone, a Madhhab and a path for them to follow; and also on those who
follow in their footsteps and tread their path until the Day of Judgment.
When I finished reading the book of prayer in At-Targheeb wat-Tarheeb by al-Haafiz al-
Mundhiri (rahimahullaah) and teaching it to our brothers, four years ago, it became clear to
us all the important position of the Prayer in Islaam; and the reward, grace and respect
awaiting those who establish and perform it well; and that all this varies, depending on its
closeness to the Prophet's prayer (sallallaahu 'alaihi wa sallam). This is what he indicated in
his saying,
“Verily the slave prays a prayer of which nothing is written down for him except a
tenth, ninth, eighth, seventh, sixth, fifth, quarter, third or half of it. (5)
Therefore, I reminded the brothers that it is not possible for us to perform prayer as it should
be performed, or even approach that, unless we know the detailed description of the
Prophet's prayer (sallallaahu 'alaihi wa sallam), including its essentials, manners, forms,
supplications (du'aas) and remembrances (adhkaar), and then we make an effort to put that
knowledge into practice carefully, for then we could hope that our prayers would restrain us
from shameful and unjust deeds, and that the reward and blessings mentioned in the
narrations would be written down for us.
However, detailed familiarity with all these aspects of prayer is unlikely to be achieved by
most people nowadays, even many scholars, because of their limiting themselves to a
particular Madhhab. But, as anyone concerned with assisting in compiling and studying the
purified Sunnah knows, in every Madhhab there are sunnahs which are not found in other
Madhhabs; moreover, in every Madhhab there are sayings and actions which cannot be
authentically traced back to the Prophet (sallallaahu 'alaihi wa sallam) -most of these are
found in the sayings of the later scholars (6), many of whom we see firmly attributing these to
the Prophet (sallallaahu 'alaihi wa sallam)! (7) This is why the scholars of Hadeeth may Allaah
reward them well -have produced books of Takhreej on the famous books of the later
scholars, explaining the rank of each hadeeth given in them: whether e.g. authentic, weak or
fabricated. Examples of these books of Takhreej are: Al-'Inaayah fi Ma'rifah Ahaadeeth al-
Hidaayah and At-Turuq wal-Wasaa'il fi Takhreej Ahaadeeth Khulaasah ad-Dalaa'il by Shaikh
'Abdul Qaadir ibn Muhammad al-Qurashi al-Hanafi; Nasb ar-Raayah li Ahaadeeth al-Hidaayah
by Haafiz Zayla'i, and its abridged version ad-Dirayah by Haafiz Ibn Hajr al-Asqalaani, who
also wrote Talkhees al-Habeer fi Takhreej Ahaadeeth ar-Raafi'i al-Kabir; there are many
others, naming which will only lengthen this discussion.(8)
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1-Reasons behind the Compilation of this Book, and some of its Features
Since I had not come across a comprehensive book covering this topic, I felt obliged to
produce a book which collected together as many features of the Prophet's prayer (sallallaahu
'alaihi wa sallam) from the takbeer to the tasleem as possible, for the benefit of my Muslim
brothers who wished to follow the guidance of their Prophet (sallallaahu 'alaihi wa sallam) in
their worship, such that it would be easy for any who truly loved the Prophet (sallallaahu
'alaihi wa sallam) to use this book to fulfil his command,
"Pray as you have seen me praying."
Thus I embarked on a difficult task, and researched the relevant ahaadeeth from the various
sources of Hadeeth, the book in your hands being the end result of it all. I stipulated on
myself that I would only give ahaadeeth which had an authentic sanad according to the
principles and regulations of the science of Hadeeth. I disregarded any hadeeth which
depended on unknown or weak narrators, whether it dealt with the outward form, adhkaar,
excellence, etc. of the Prayer. This is because I hold that the authentic ahadeeth (9) are
sufficient, leaving no need for anything weak, for the latter does not amount to anything
except zann (conjecture, suspicion), and incorrect conjecture at that; as the Exalted says:
" And conjecture is of no use against the truth" (10)
And the Prophet (sallallaahu 'alaihi wa sallam) said:
“Beware of suspicion, for truly, suspicion is the most false of speech” (11)
Therefore, we cannot worship Allaah by acting according to inauthentic ahaadeeth; in fact,
the Messenger of Allaah (sallallaahu 'alaihi wa sallam) forbade us from this saying, Keep away
from saying things about me, except what you know (12); since he has forbidden us from
relating weak narrations, it goes without saying that it is forbidden to act according to them.
I have compiled the book as two texts: the main text and the subsidiary text. The main text
includes the text of ahaadeeth or phrases taken from them, as well as appropriate words to
string them together to give the book a fluency from start to finish. I have been careful to
preserve the text of each hadeeth as it is found in the books of Sunnah; where a hadeeth has
different wordings, I have chosen the version which best fits the fluency etc., but I have
brought together other wordings thus: "(in one version: )" or "(in one narration: )". Only
rarely have I given the Companion who narrated the hadeeth, or explained in the main text
which of the Imaams of Hadeeth have collected each hadeeth, in order to provide easier
reading and reference. As for the subsidiary text, it is a commentary on the main text. In it I
have traced the ahaadeeth to their sources, exploring their various versions and routes of
narration. Along with this, I have commented on their isnaads and supporting narrations, with
authenticating and disparaging remarks on narrators, whether authentic or weak, judged
according to the rules of the science of Hadeeth. Often, one route of narration has additional
words which are not found in other routes, so I have inserted these into the original hadeeth
in the main text whenever it is possible to do so without destroying the fluency, enclosing the
addition in square brackets: [ ], usually without stating which of the sources were alone in
containing that addition. This has been done only if the hadeeth is originally on the authority
of the same Companion, otherwise I have given it separately, e.g. in the opening
supplications etc. This insertion of additional wordings is a tremendous advantage which you
will not find in many books -Praise be to Allaah, by Whose Favour good actions are
completed.
Next, I have mentioned in the subsidiary text the madhhabs of the scholars regarding the
hadeeth traced, as well as the evidence and counter-evidence for each view, along with the
strengths and weaknesses of each argument. We have then selected out of that the correct
view which we have given in the main text. Also in the subsidiary text, we have given some
issues for which there is no text in the Sunnah, but which require ijtihaad, and do not come
under the title of this book.
Since the publication of this book with both main and subsidiary texts is not feasible right now
due to various reasons, we have decided to publish only the main text of the book (along with
brief footnotes) by Allaah's Will, and named it "Sifah Salaah an-Nabi (sallallaahu 'alaihi wa
sallam), min at-takbeer ilaa at-tasleem ka'annaka taraahaa (The Prophet's Prayer Described,
from beginning to end, as though you were watching it)".
I ask Allaah to make this work sincerely for His Face, and to help my brothers in faith to
benefit from it, for He is the Hearer, the Answerer.
[Back to contents]
2-Methodology of this Book
Since the purpose of this book is to convey the guidance of the Prophet (sallallaahu 'alaihi wa
sallam) regarding Prayer, it was elementary that I would not limit myself to a particular
Madhhab, for the reasons mentioned previously. Therefore, I would give whatever is
authentically proved from him (sallallaahu 'alaihi wa sallam), as has always been the way of
the scholars of Hadeeth (13), whether of old or of the recent past (14), as the excellent
saying goes:
The People of Hadeeth are the People of the Messenger, although they accompany him not,
they are with his every movement (15).
Thus this book would, Allaah Willing, gather whatever is relevant to each topic from the
various contents of the books of Hadeeth and the books on the differences between the
Madhhabs, such that the correct verdicts found in this book would not be found totally in any
one Madhhab. Hence the one acting on it, Allaah Willing, would be among those whom Allaah
had guided "by His Grace to theTruth concerning that in which they differed, for Allaah
guides whom He will to a path that is straight." (16)
When I adopted these principles for myself, i.e. to adhere to the authentic Sunnah, and to
implement them in this book as well as others, I knew for sure that this would not satisfy
every group of people or sect; in fact, it would result in some, if not most of them, insulting
or criticising me. This does not matter to me, for I also know that to please everyone is an
unattainable notion, and that "He who pleases the people by angering Allaah, Allaah will
entrust him to the people", as the Messenger of Allaah (sallallaahu 'alaihi wa sallam) said (17);
The reward is with Allaah for the author of the following lines:
Nor could I ever escape from abuse, Even were I in a cave in a rugged mountain; For who can
escape from the people unharmed, Even if he hides behind the eagle's wings?
It is enough for me that I believe that this is the most upright way, which Allaah has
commanded the believers to take; which our Prophet Muhammad (sallallaahu 'alaihi wa
sallam), Chief of the Messengers, has explained. This is the path which was trodden by the
Pious Predecessors: the Companions, their Successors and those after them, including the four
Imaams to whose Madhhabs the majority of Muslims today attribute themselves. All of them
were agreed on the obligation to stick to the Sunnah and to refer to it; to ignore every view
contradictory to it, no matter how great the holder or propounder of that view, for the status
of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) is far greater, and his example is far
truer. Because of this, I have acted on their guidance, followed in their footsteps and carried
out their commands to stick to the authentic hadeeth, even if this opposes their view. These
commands of theirs have influenced me greatly in my perusal of this path, and my rejection
of blind taqleed (following of opinion). I ask Allaah Exalted to reward them greatly.
[Back to contents]
3-Sayings Of The Imaams Regarding Following The Sunnah And Ignoring Their Views
Contradictory To It
It would be beneficial if we gave some of these here, for perhaps this will admonish or remind
those who follow the opinion of the Imaams -nay, of those far below the Imaams in rank
-blindly (18), sticking to their madhhabs or views as if these had descended from the heavens!
But Allaah, Mighty and Sublime, says:
"Follow (O men!) The revelation given to you from your Lord, and follow not, as friends
and protectors, other than Him. Little is it you remember of admonition." (19)
[Back to contents]
1) Abu Haneefah (rahimahullaah)
The first of them is Abu Haneefah Nu'maan ibn Thaabit, whose companions have narrated
from him various sayings and diverse warnings, all of them leading to one thing: the
obligation to accept the Hadeeth, and to give up following the opinions of the imaams which
contradict it:
1. "When a hadeeth is found to be saheeh, then that is my madhhab." (20)
2. "It is not permitted (21) for anyone to accept our views if they do not know from where we
got them." (22)
In one narration, "It is prohibited (23) for someone who does not know my evidence to give
verdicts (24) on the basis of my words."
Another narration adds, " for we are mortals: we say one thing one day, and take it back
the next day."
In another narration, "Woe to you, O Ya'qub! (25) Do not write down everything you hear from
me, for it happens that I hold one opinion today and reject it tomorrow, or hold one opinion
tomorrow and reject it the day after tomorrow." (26)
3. "When I say something contradicting the Book of Allaah the Exalted or what is narrated
from the Messenger (sallallaahu 'alaihi wa sallam), then ignore my saying." (27)
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2) Maalik ibn Anas (rahimahullaah)
As for Imaam Maalik ibn Anas, he said:
1. "Truly I am only a mortal: I make mistakes (sometimes) and I am correct (sometimes).
Therefore, look into my opinions: all that agrees with the Book and the Sunnah, accept it; and
all that does not agree with the Book and the Sunnah, ignore it." (28)
2. "Everyone after the Prophet (sallallaahu 'alaihi wa sallam) will have his sayings accepted
and rejected -not so the Prophet (sallallaahu 'alaihi wa sallam)." (29)
3. Ibn Wahb said: "I heard Maalik being asked about cleaning between the toes during
ablution. He said, 'The people do not have to do that.' I did not approach him until the crowd
had lessened, when I said to him, 'We know of a sunnah about that.' He said, 'What is that?' I
said, 'Laith ibn Sa'd, Ibn Lahee'ah and 'Amr ibn al-Haarith narrated to us from Yazeed ibn 'Amr
al-Ma'aafiri from Abu 'Abdur-Rahman al-Hubuli from Mustawrid ibn Shaddaad al-Qurashi who
said, 'I saw the Messenger of Allaah (sallallaahu 'alaihi wa sallam) rubbing between his toes
with his little finger.' He said, 'This hadeeth is sound; I had not heard of it at all until now.'
Afterwards, I heard him being asked about the same thing, on which he ordered cleaning
between the toes." (30)
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3) Shaafi'i (rahimahullaah)
As for Imaam Shaafi'i, the quotations from him are most numerous and beautiful (31), and his
followers were the best in sticking to them:
1. "The sunnahs of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) reach, as well as
escape from, every one of us. So whenever I voice my opinion, or formulate a principle,
where something contrary to my view exists on the authority of the Messenger of Allaah
(sallallaahu 'alaihi wa sallam), then the correct view is what the Messenger of Allaah
(sallallaahu 'alaihi wa sallam) has said, and it is my view." (32)
2. "The Muslims are unanimously agreed that if a sunnah of the Messenger of Allaah
(sallallaahu 'alaihi wa sallam) is made clear to someone, it is not permitted (33) for him to
leave it for the saying of anyone else." (34)
3. "If you find in my writings something different to the Sunnah of the Messenger of Allaah
(sallallaahu 'alaihi wa sallam), then speak on the basis of the Sunnah of the Messenger of
Allaah (sallallaahu 'alaihi wa sallam), and leave what I have said."
In one narration: " then follow it (the Sunnah), and do not look sideways at anyone else's
saying." (35)
4. "When a hadeeth is found to be saheeh, then that is my madhhab." (36)
5. "You (37) are more knowledgeable about Hadeeth than I, so when a hadeeth is saheeh,
inform me of it, whether it is from Kufah, Basrah or Syria, so that I may take the view of the
hadeeth, as long as it is saheeh." (38)
6. "In every issue where the people of narration find a report from the Messenger of Allaah
(sallallaahu 'alaihi wa sallam) to be saheeh which is contrary to what I have said, then I take
my saying back, whether during my life or after my death." (39)
7. "If you see me saying something, and contrary to it is authentically-reported from the
Prophet (sallallaahu 'alaihi wa sallam), then know that my intelligence has departed." (40)
8. "For everything I say, if there is something authentic from the Prophet (sallallaahu 'alaihi
wa sallam) contrary to my saying, then the hadeeth of the Prophet (sallallaahu 'alaihi wa
sallam) comes first, so do not follow my opinion." (41)
9. "Every statement on the authority of the Prophet (sallallaahu 'alaihi wa sallam) is also my
view, even if you do not hear it from me." (42)
[Back to contents]
4) Ahmad ibn Hanbal (rahimahullaah)
Imaam Ahmad was the foremost among the Imaams in collecting the Sunnah and sticking to it,
so much so that he even "disliked that a book consisting of deductions and opinions be
written." (43) Because of this he said:
1. "Do not follow my opinion; neither follow the opinion of Maalik, nor Shaafi'i, nor Awzaa'i,
nor Thawri, but take from where they took." (44)
In one narration: "Do not copy your Deen from anyone of these, but whatever comes from the
Prophet (sallallaahu 'alaihi wa sallam) and his Companions, take it; next are their Successors,
where a man has a choice.
"Once he said: "Following (45) means that a man follows what comes from the Prophet
(sallallaahu 'alaihi wa sallam) and his Companions; after the Successors, he has a choice." (46)
2. "The opinion of Awzaa'i, the opinion of Maalik, the opinion of Abu Haneefah: all of it is
opinion, and it is all equal in my eyes. However, the proof is in the narrations (from the
Prophet (sallallaahu 'alaihi wa sallam) and his Companions)."(47)
3. "Whoever rejects a statement of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) is
on the brink of destruction." (48)
These are the clear, lucid sayings of the Imaams (Allaah Exalted be pleased with them) about
sticking to the Hadeeth and forbidding the following of their opinion without clearly-visible
evidence, such that mere opinion and interpretation is not acceptable.
Hence, whoever adhered to whatever of the Sunnah that was proved authentic, even if it
opposed some of the Imaams' sayings, he would not be conflicting with their madhhab, nor
straying from their path; rather, such a person would be following all of them and would be
grasping the most trustworthy hand-hold, which never breaks. However, this would not be the
case with the one who abandoned any of the authentic Sunnah simply because it contradicted
their views; nay, such a person would be being disobedient to them and opposing their above
mentioned sayings, while Allaah says:
"But no, by Your Lord, they can have no (real) faith, until they make you judge in
alldisputes between them, and find in their souls no resistance against your decisions,
but accept them with the fullest conviction." (49)
He also says:
"Then let those beware who withstand the Messenger's order, lest some trial befall them
or a grievous penalty be inflicted on them." (50)
Haafiz Ibn Rajab al-Hanbali (rahimahullaah) says:
"Therefore it is obligatory on anyone who hears of a command of the Messenger of Allaah
(sallallaahu 'alaihi wa sallam) or knows it, to explain it to the Ummah, advise them sincerely,
and order them to follow his command, even if it contradicts the opinion of someone great.
This is because the authority of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) has the
most right to be respected and followed, over and above the opinion of anyone great who has
unknowingly contradicted the Messenger's command in any matter. This is why the
Companions and those after would refute anyone who contradicted the authentic Sunnah,
sometimes being very stern in their refutation (51), not out of hatred for that person, for they
loved and respected him, but because the Messenger of Allaah was more beloved to them,
and his command was superior to the command of any other created being.
Hence, when the order of the Messenger and that of someone else conflicted, the order of
the Messenger would be more fitting to be enforced and followed. None of this would stop
them respecting the person they had opposed because they knew that he would be forgiven
(52); in fact, the latter would not mind his instruction being opposed when the command of
the Messenger of Allaah (sallallaahu 'alaihi wa sallam) was clearly shown to be opposite." (53)
Indeed, how could they mind that, when they had ordered their followers to do so, as we
have seen, and had enjoined on them to abandon any of their views which contradicted the
Sunnah. In fact, Imaam Shaafi'i (rahimahullaah) told his companions to attribute the authentic
Sunnah to him also, even if he had not adopted it or had adopted something contradictory to
it. Hence, when the analyst Ibn Daqeeq al-'Eid (rahimahullaah) collected together, in a bulky
volume, the issues in which one or more of the four Imaams' madhhabs had contradicted the
authentic hadeeth, he wrote at the beginning of it, "It is prohibited to attribute these answers
to the Mujtahid Imaams, and obligatory on the jurists who follow their opinions to know of
these so that they do not quote them regarding these and thus lie against them." (54)
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5) The Imaams' Followers Leaving their Views if these Contradicted the Sunnah
Due to all that we have mentioned, the disciples of the Imaams, a number of people from
those of old, and a few from those of later time (55), would not accept all of their Imaam's
views; they actually ignored many when they found them to be clearly against the Sunnah.
Even the two Imaams, Muhammad ibn al-Hasan and Abu Yoosuf (rahimahullaah) differed from
their shaikh Abu Haneefah "in about a third of the Madhhab" (56) , as the books of masaa'il
prove. Similarly is said about Imaam al-Muzani (57) and other followers of Shaafi'i and other
Imaams; were we to start giving examples, the discussion would become exceedingly, long,
and we would digress from what we set out to do in this Introduction, so we shall limit
ourselves to two instances:
1) Imaam Muhammad says in his Muwatta'(58)(p. 158), "As for Abu Haneefah, he did not
regard there being a prayer to ask for rain, but we hold that the imaam prays two rak'ahs and
then supplicates and holds out his wrapping garment "
2) We have 'Isaam ibn Yoosuf al-Balkhi, one of the companions of Imaam Muhammad (59) and
a servant of Imaam Abu Yoosuf (60), who "would give verdicts contrary to Imaam Abu
Haneefah because he did not know the latter's evidence, and other evidence would present
itself to him, so he would give verdicts using that." (61) Hence, "he would raise his hands on
bowing (in prayer) and on rising from it" (62), as is the mutawaatir sunnah of the Prophet
(sallallaahu 'alaihi wa sallam); the fact that his three Imaams (i.e. Abu Haneefah, Abu Yoosuf
and Muhammad) said otherwise did not prevent him from practising this sunnah. This is the
approach which every Muslim is obliged to have, as we have already seen from the testimony
of the Four Imaams, and others.
To sum up: I sincerely hope that no follower of an Imaam will race to condemn the principles
of this book and abandon benefiting from the sunnahs of the Prophet (sallallaahu 'alaihi wa
sallam) which it contains, with the argument that they are contrary to his Madhhab. I hope
that such a person will instead consider what we have given of the exhortations of the
Imaams towards the obligation to act on the Sunnah and ignore their sayings contradictory to
it. I hope also that he will realise that to condemn the attitude of this book is to condemn
whichever Imaam he is following, for we have taken these principles from those Imaams, as
we have explained. Therefore, whoever refuses to be guided by them on this path is in great
danger, for such refusal necessitates turning away from the Sunnah, the Sunnah to which we
have been ordered to refer in cases of difference of opinion and on which we have been
commanded to depend.
I ask Allaah to make us among those about whom He says,
"The answer of the believers, when summoned to Allaah and His Messenger, in order
thathe may judge betweeen them, is no other than this: they say, "We hear and we
obey" - itis such as these that will attain Success. It is those who obey Allaah and
HisMessenger, and fear Allaah, and keep their duty to Him, who will triumph." (63)
[Back to contents]
Misconceptions Cleared
The preceding Introduction was written ten years ago, during which time it has become
apparent to us that our words have had a positive effect on Muslim youth in guiding them
towards the obligation in matters of their Deen and worship to return to the pure sources of
Islaam: the Book and the Sunnah. Among them, there was an increase in the ranks of of those
who practised the Sunnah and devoted themselves to it, -Praise be to Allaah -such that they
became conspicuous for it. However, I still found among some of them a steadfastness in
failing to practise the Sunnah: not due to any doubt about its obligation after reading the
Qur'aanic verses and narrations from the Imaams about going back to the Sunnah, but because
of some objections and misconceptions which they had heard from some muqallid shaikhs.