📘 ❞ The Abridgement of the Prophet rsquo s Prayer Described ❝ كتاب ــ Muhammad Naasiruddeen al Albaanee

عن كتاب The Abridgement of the Prophet rsquo s Prayer Described:
All praise is for Allaah. We praise Him, we seek His aid, and we
ask for His forgiveness. We seek Allaah's refuge from the evils of
ourselves and from our evil actions. Whomsoever Allaah guides
then none can misguide him, and whomsoever Allaah misguides
then none can guide him. I testify that none has the right to be
worshipped except Allaah, alone, having no partner, and I testify
that Muhammad is His slave and His Messenger. To proceed:
Then it was suggested to me that I should undertake an
abridgement of my book, Sifat Salaatin-Nabiyy ! minat-Takbeer
ilat-Tasleem Ka'annaka Taraahaa, “A Description of the Prophet's !
Prayer from the Takbeer to the Tasleem as if You Were Seeing It,”
and that I should shorten it and rephrase it for it to be more
accessible to the common people.
So I saw this to be a favorable suggestion, and it agreed with what I
myself had felt for a long time. I had also frequently heard such
advice from brothers and friends. So this encouraged me to allocate
to it a small part of my time which is crowded with knowledge
related work and research. So I hastened, as far as my ability and
efforts allowed, to carry out the suggestion, whilst asking the
Guardian Lord, the One free of all imperfections and the Most
High, that He should make it an action done purely and sincerely
for His Face, and that He should cause it to be of benefit to my
brother Muslims.
In it I have quoted some extra points of benefit additional to what is
to be found in Sifatus-Salaat. These were matters that came to my
attention and I saw that it would be appropriate to mention them in
the abridgement.

I also gave particular attention to explaining some phrases
occurring in some of the ahaadeeth and the adhkaar (words of
remembrance of Allaah). I also provided major headings for each
section, and also sub-headings for further clarification. Under these
I quoted the points under discussion, numbered consecutively.
Alongside each issue I quoted the ruling: whether it is a pillar
(rukn) or an obligation (waajib). As for those matters about which I
remained silent and did not mention a ruling, then they are from
the Sunan1, and some of them carry the possibility of being
declared obligatory - however stating one or the other with
certainty would conflict with what is befitting from scholarly
research.
So the pillar (rukn) is that which is essential for completion of the
affair that it falls within, being such that its absence necessitates
that the action depending upon it is nullified. An example is the
bowing (rukoo') in the Prayer - it is a pillar of it, and if it is absent
then the Prayer is nullified.

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