Madhab Abu Hanifa. The order of performing morning prayer (Fajr) for women

The procedure for performing namaz in the four madhhabs (theological and legal schools) of Islam has some minor differences, through which the entire palette of the prophetic heritage is interpreted, revealed and mutually enriched. Considering that on the territory of the Russian Federation and the CIS, the madhhab of Imam Nu'man ibn Sabit Abu Hanifa, as well as the madhhab of Imam Muhammad ibn Idris al-Shafi'i, are most widely spread, we will analyze in detail only the features of the two schools mentioned.

In ritual practice, it is advisable for a Muslim to follow any one madhhab, but in a difficult situation, as an exception, one can act according to the canons of any other Sunni madhhab.

“Perform the obligatory prayer and pay zakat [obligatory charity]. Hold on to God [ask for help only from Him and rely on Him, strengthen yourself through worshiping Him and doing good deeds to Him]. He is your Patron..." (see).

Attention! Read all articles on prayer and issues related to it in a special section on our website.

“Truly, it is prescribed for believers to perform prayer-namaz at a strictly defined time!” (cm. ).

In addition to these verses, let us recall that the hadith, which lists the five pillars of religious practice, also mentions daily prayer five times a day.

To perform prayer the following conditions must be met:

1. The person must be a Muslim;

2. He must be an adult (children must begin to be taught to pray from the age of seven to ten);

3. He must be of sound mind. People with mental disabilities are completely exempt from religious practice;

6. Clothing and place of prayer should be;

8. Turn your face towards Mecca, where the shrine of Abrahamic Monotheism is located - the Kaaba;

9. There must be an intention to pray (in any language).

Order of performing morning prayer (Fajr)

Time performing morning prayer - from the moment of dawn until the beginning of sunrise.

Morning prayer consists of two rak'ahs of sunnah and two rak'ahs of fard.

Two rak'ahs of sunnah

At the end of the azan, both the reader and the one who heard it say “salavat” and, raising their hands to chest level, turn to the Almighty with a prayer traditionally recited after the azan:

Transliteration:

“Allaahumma, Rabba haazihi dda’wati ttaammati wa ssalyayatil-kaaima. Eeti mukhammadanil-vasilyata val-fadyilya, wab'ashu makaaman mahmuudan elyazii va'adtakh, warzuknaa shafa'atahu yavmal-kyayame. Innakya laya tuhliful-mii’aad.”

للَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَ الصَّلاَةِ الْقَائِمَةِ

آتِ مُحَمَّدًا الْوَسيِلَةَ وَ الْفَضيِلَةَ وَ ابْعَثْهُ مَقَامًا مَحْموُدًا الَّذِي وَعَدْتَهُ ،

وَ ارْزُقْنَا شَفَاعَتَهُ يَوْمَ الْقِيَامَةِ ، إِنَّكَ لاَ تُخْلِفُ الْمِيعَادَ .

Translation:

“O Allah, Lord of this perfect call and beginning prayer! Give Prophet Muhammad “al-wasiyla” and dignity. Give him the high position promised. And help us to take advantage of his intercession on the Day of Judgment. Verily, You do not break your promise!”

Also, after reading the azan, announcing the onset of morning prayer, it is advisable to say the following du‘a:

Transliteration:

“Allaahumma haaze ikbaalyu nahaarikya wa idbaaru laylikya wa asvaatu du’aatik, fagfirlii.”

اَللَّهُمَّ هَذَا إِقْبَالُ نَهَارِكَ وَ إِدْباَرُ لَيْلِكَ

وَ أَصْوَاتُ دُعَاتِكَ فَاغْفِرْ لِي .

Translation:

“O Almighty! This is the coming of Your day, the end of Your night and the voices of those calling to You. I'm sorry!"

Step 2. Niyat

(intention): “I intend to perform two rak’ahs of the sunnah of morning prayer, doing it sincerely for the sake of the Almighty.”

Then men, raising their hands to ear level so that the thumbs touch the lobes, and women - to shoulder level, pronounce “takbir”: “Allahu akbar” (“Allah is great”). It is advisable for men to separate their fingers, and for women to close them. After this, men place their hands on their stomachs just below the navel, placing their right hand on top of their left, wrapping the little finger and thumb of their right hand around the wrist of their left. Women lower their hands to their chests, placing their right hand on the left wrist.

The gaze of the worshiper is directed to the place where he will lower his face during prostration.

Step 3

Then Surah al-Ikhlas is read:

Transliteration:

“Kul huwa laahu ahad. Allahu ssomad. Lam yalid wa lam yulyad. Wa lam yakul-lyahu kufuvan ahad.”

قُلْ هُوَ اللَّهُ أَحَدٌ . اَللَّهُ الصَّمَدُ . لَمْ يَلِدْ وَ لَمْ يوُلَدْ . وَ لَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ .

Translation:

“Say: “He, Allah, is One. God is Eternal. [Only He is the one in whom everyone will need to infinity.] He did not give birth and was not born. And no one can equal Him."

Step 4

The person praying with the words “Allahu Akbar” makes a bow from the waist. At the same time, he places his hands on his knees, palms down. Bend over, straightens his back, holds his head at the level of his back, looking at the soles of his feet. Having accepted this position, the worshiper says:

Transliteration:

"Subhaana rabbiyal-'azim"(3 times).

سُبْحَانَ رَبِّيَ الْعَظِيمِ

Translation:

"Praise be to my Great Lord."

Step 5

The worshiper returns to his previous position and, rising, says:

Transliteration:

"Sami'a laahu li men hamidekh."

سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ

Translation:

« The Almighty hears the one who praises Him».

Straightening up, he says:

Transliteration:

« Rabbanaa lakal-hamd».

رَبَّناَ لَكَ الْحَمْدُ

Translation:

« Our Lord, praise only to You».

It is possible (sunnah) to also add the following: “ Mil'as-samaavaati wa mil'al-ard, wa mil'a maa shi'te min shein ba'd».

مِلْءَ السَّمَاوَاتِ وَ مِلْءَ اْلأَرْضِ وَ مِلْءَ مَا شِئْتَ مِنْ شَيْءٍ بَعْدُ

Translation:

« [Our Lord, praise be to You alone] which fills the heavens and the earth and whatever You desire».

Step 6

The person praying with the words “Allahu Akbar” lowers himself to bow to the ground. Most Islamic scholars (jumhur) said that from the point of view of the Sunnah, the most correct way to bow to the ground is to lower your knees first, then your hands, and then your face, placing it between your hands and touching your nose and forehead to the ground (rug).

In this case, the tips of the toes should not leave the ground and be directed towards the qibla. Eyes must be open. Women press their chests to their knees, and their elbows to their torso, while it is advisable for them to close their knees and feet.

After the worshiper has accepted this position, he says:

Transliteration:

« Subhaana rabbiyal-a'lyaya" (3 times).

سُبْحَانَ رَبِّيَ الأَعْلىَ

Translation:

« Praise be to my Lord, Who is above all».

Step 7

With the words “Allahu Akbar,” the worshiper raises his head, then his hands, and, straightening up, sits on his left leg, placing his hands on his hips so that his fingertips touch his knees. The worshiper remains in this position for some time. It should be noted that, according to the Hanafis, in all sitting positions when performing prayer, women should sit with their thighs joined and both feet pointing out to the right. But this is not fundamental.

Then again, with the words “Allahu Akbar,” the worshiper lowers himself to make a second prostration and repeats what was said during the first.

Step 8

Raising first his head, then his hands, and then his knees, the worshiper stands up, saying “Allahu Akbar,” and takes his original position.

This ends the first rakyaat and the second begins.

In the second rakyaat, “as-Sana” and “a’uzu bil-lyahi minash-shaytoni rrajim” are not read. The worshiper begins immediately with “bismil-lahi rrahmani rrahim” and does everything in the same way as in the first rakyaat, until the second bow to the ground.

Step 9

After the worshiper rises from the second prostration, he again sits on his left foot and reads “tashahhud.”

Hanafis (placing their hands loosely on their hips without closing their fingers):

Transliteration:

« At-tahiyayatu lil-lyahi vas-salavaatu wat-toyibaat,

As-salayamu ‘alaikya ayukhan-nabiyu wa rahmatul-laahi wa barakayatukh,

Ashkhadu allaya ilyayahe illya llaahu wa ashkhadu anna muhammadan ‘abduhu wa rasuulyukh.”

اَلتَّحِيَّاتُ لِلَّهِ وَ الصَّلَوَاتُ وَ الطَّيِّباَتُ

اَلسَّلاَمُ عَلَيْكَ أَيـُّهَا النَّبِيُّ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ

اَلسَّلاَمُ عَلَيْناَ وَ عَلىَ عِبَادِ اللَّهِ الصَّالِحِينَ

أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَ أَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَ رَسُولُهُ

Translation:

« Greetings, prayers and all good deeds belong only to the Almighty.

Peace be upon you, O Prophet, the mercy of God and His blessing.

Peace be upon us and the pious servants of the Almighty.

I testify that there is no god but Allah, and I testify that Muhammad is His servant and Messenger.”

When pronouncing the words “la ilahe”, it is advisable to raise the index finger of the right hand up, and when saying “illa llaahu”, lower it.

Shafiites (placing the left hand freely, without separating the fingers, and clenching the right hand into a fist and releasing the thumb and forefinger; while the thumb is in a bent position adjacent to the hand):

Transliteration:

« At-tahiyayatul-mubaarakayatus-salavaatu ttoyibaatu lil-layah,

As-salayamu ‘alaikya ayukhan-nabiyu wa rahmatul-laahi wa barakayatuh,

As-salayamu ‘alyainaa wa ‘alaya ‘ibaadil-lyahi ssaalihiin,

Ashhadu allaya ilyayahe illya llaahu wa ashhadu anna muhammadan rasuulul-laah.”

اَلتَّحِيَّاتُ الْمُبَارَكَاتُ الصَّلَوَاتُ الطَّـيِّـبَاتُ لِلَّهِ ،

اَلسَّلاَمُ عَلَيْكَ أَيـُّهَا النَّبِيُّ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتـُهُ ،

اَلسَّلاَمُ عَلَيْـنَا وَ عَلىَ عِبَادِ اللَّهِ الصَّالِحِينَ ،

أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَ أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ .

While pronouncing the words “illa-laahu,” the index finger of the right hand is raised up without additional movements (while the gaze of the praying person can be turned to this finger) and lowered.

Step 10

After reading “tashahhud”, the worshiper, without changing his position, says “salavat”:

Transliteration:

« Allahumma sally ‘alaya sayidinaa muhammadin wa ‘alaaya eeli sayidinaa muhammad,

Kyama sallayte ‘alaya sayidinaa ibraakhim va ‘alaya eeli sayidinaa ibraakhim,

Wa baarik ‘alaya sayidinaa Muhammadin wa ‘alaya eeli sayidinaa Muhammad,

Kamaa baarakte ‘alaya sayidinaa ibraakhima va ‘alaiya eeli sayidinaa ibraakhima fil-‘aalamiin, innekya hamiidun majiid» .

اَللَّهُمَّ صَلِّ عَلىَ سَيِّدِناَ مُحَمَّدٍ وَ عَلىَ آلِ سَيِّدِناَ مُحَمَّدٍ

كَماَ صَلَّيْتَ عَلىَ سَيِّدِناَ إِبْرَاهِيمَ وَ عَلىَ آلِ سَيِّدِناَ إِبْرَاهِيمَ

وَ باَرِكْ عَلىَ سَيِّدِناَ مُحَمَّدٍ وَ عَلىَ آلِ سَيِّدِناَ مُحَمَّدٍ

كَماَ باَرَكْتَ عَلىَ سَيِّدِناَ إِبْرَاهِيمَ وَ عَلىَ آلِ سَيِّدِناَ إِبْرَاهِيمَ فِي الْعاَلَمِينَ

إِنَّكَ حَمِيدٌ مَجِيدٌ

Translation:

« O Allah! Bless Muhammad and his family, as You blessed Ibrahim (Abraham) and his family.

And send down blessings on Muhammad and his family, just as You sent down blessings on Ibrahim (Abraham) and his family in all the worlds.

Verily, You are the Praised One, the Glorified One.”

Step 11

After reading the salavat, it is advisable to turn to the Lord with a prayer (du'a). Theologians of the Hanafi madhhab claim that only that form of prayer that is mentioned in the Holy Quran or in the Sunnah of the Prophet Muhammad (may the Lord bless him and greet him) can be used as a du‘a. Another part of Islamic theologians allows the use of any form of du'a. At the same time, the opinion of scientists is unanimous that the text of the du'a used in prayer should only be in Arabic. This prayer-du'a is read without raising the hands.

Let us list the possible forms of supplication (du'a):

Transliteration:

« Rabbanaa eetina fid-dunyaya hasanatan wa fil-aakhyrati hasanatan wa kynaa ‘azaaban-naar».

رَبَّناَ آتِناَ فِي الدُّنـْياَ حَسَنَةً وَ فِي الأَخِرَةِ حَسَنَةً وَ قِناَ عَذَابَ النَّارِ

Translation:

« Our Lord! Give us good things in this and the next life, protect us from the torments of Hell».

Transliteration:

« Allahumma innii zolyamtu nafsia zulmen kyasiira, va innahu laya yagfiru zzunuube illya ent. Fagfirlii magfiraten min ‘indik, warhamnia, innakya entel-gafuurur-rahiim».

اَللَّهُمَّ إِنيِّ ظَلَمْتُ نـَفْسِي ظُلْمًا كَثِيرًا

وَ إِنـَّهُ لاَ يَغـْفِرُ الذُّنوُبَ إِلاَّ أَنـْتَ

فَاغْـفِرْ لِي مَغـْفِرَةً مِنْ عِنْدِكَ

وَ ارْحَمْنِي إِنـَّكَ أَنـْتَ الْغـَفوُرُ الرَّحِيمُ

Translation:

« O Almighty! Verily, I have repeatedly acted unjustly towards myself [by committing sins], and no one forgives sins except You. Forgive me with Your forgiveness! Have mercy on me! Verily, You are the Forgiving, the Merciful».

Transliteration:

« Allahumma innii a'uuzu bikya min 'azaabi jahannam, wa min 'azaabil-kabr, wa min fitnatil-makhyaya wal-mamaat, wa min sharri fitnatil-myasihid-dajaal».

اَللَّهُمَّ إِنيِّ أَعُوذُ بِكَ مِنْ عَذَابِ جَهَنَّمَ

وَ مِنْ عَذَابِ الْقـَبْرِ وَ مِنْ فِتْنَةِ الْمَحْيَا

وَ الْمَمَاتِ وَ مِنْ شَرِّ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ .

Translation:

« O Almighty! Truly, I ask You for protection from the torment of Hell, torment in the afterlife, from the temptations of life and death and from the temptation of the Antichrist».

Step 12

After this, the person praying with the words of greeting “as-salayamu ‘alaikum wa rahmatul-laah” (“peace and blessings of Allah be upon you”) turns his head first to the right side, looking at the shoulder, and then, repeating the words of greeting, to the left. This ends the two rak'ahs of the sunnah prayer.

Step 13

1) “Astagfirullaa, astagfirullaa, astagfirullaa.”

أَسْـتَـغـْفِرُ اللَّه أَسْتَغْفِرُ اللَّه أَسْـتَـغـْفِرُ اللَّهَ

Translation:

« Forgive me, Lord. Forgive me, Lord. Forgive me, Lord».

2) Raising his hands to chest level, the worshiper says: “ Allahumma ente ssalyayam va minkya ssalyayam, tabaarakte yaa zal-jalyali wal-ikraam. Allahumma a‘innii ‘ala zikrika wa shukrika wa husni ‘ibaadatik».

اَللَّهُمَّ أَنـْتَ السَّلاَمُ وَ مِنْكَ السَّلاَمُ

تَـبَارَكْتَ ياَ ذَا الْجَـلاَلِ وَ الإِكْرَامِ

اللَّهُمَّ أَعِنيِّ عَلىَ ذِكْرِكَ وَ شُكْرِكَ وَ حُسْنِ عِباَدَتـِكَ

Translation:

« O Allah, You are peace and security, and only from You come peace and security. Give us a blessing (that is, accept the prayer we performed). O He Who possesses greatness and generosity, O Allah, help me to remember You worthily, worthily thank You and worship You in the best way».

Then he lowers his hands, running his palms over his face.

It should be noted that during the performance of two rakyaats of the sunnah of morning prayer, all prayer formulas are pronounced silently.

Two rak'ahs fard

Step 1. Iqamat

Step 2. Niyat

Then all the steps described above are performed when explaining the two rakyats of the sunnah.

The exception is that Surah al-Fatiha and the Surah recited after it are recited aloud here. If a person performs prayer alone, he can read it both aloud and silently, but it is better to read it out loud. If he is the imam in prayer, then it is obligatory to read it out loud. The words “a‘uuzu bil-lyahi minash-shaytooni rrajiim. Bismil-lyahi rrahmaani rrahiim” are pronounced silently.

Completion. At the end of the prayer, it is advisable to perform “tasbihat”.

Tasbihat (glorifying the Lord)

The Prophet Muhammad (peace and blessings of Allaah be upon him) said: “Whoever, after prayer, says “subhaanal-laah” 33 times, “al-hamdu lil-layah” 33 times and “Allahu akbar” 33 times, which makes the number 99, equal to the number of names of the Lord, and after that he will add to one hundred, saying: “Laya ilyayahe illya llaahu wahdahu la sariikya lyah, lyahul-mulku wa lyahul-hamdu, yukhyi wa yumiitu wa huva 'alaya kulli shayin kadiir”, he will be forgiven [small] errors, even if their number is equal to the amount of sea foam."

Performing “tasbihat” belongs to the category of desirable actions (sunnah).

Tasbihat sequence

1. Read the verse “al-Kursi”:

Transliteration:

« A'uuzu bil-lyahi minash-shaytooni rrajiim. Bismil-lyahi rrahmaani rrahiim. Allahu laya ilyahya illya huwal-hayyul-kayuum, laya ta'huzuhu sinatuv-valya naum, lyahuu maa fis-samaavaati wa maa fil-ard, men zal-lyazi yashfya'u 'indahu illya bi izkh, ya'lamu maa baina aidihim va maa halfakhum wa laya yuhiituune bi sheyim-min 'ilmihi illya bi maa shaa', wasi'a kursiyuhu ssamaavaati val-ard, wa laya yauuduhu hifzukhumaa wa huval-'aliyul-'azim».

أَعوُذُ بِاللَّهِ مِنَ الشَّـيْطَانِ الرَّجِيمِ . بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ .

اَللَّهُ لاَ إِلَهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ لاَ تَـأْخُذُهُ سِنَةٌ وَ لاَ نَوْمٌ لَهُ ماَ فِي السَّماَوَاتِ وَ ماَ فِي الأَرْضِ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلاَّ بِإِذْنِهِ يَعْلَمُ ماَ بَيْنَ أَيْدِيهِمْ وَ ماَ خَلْفَهُمْ وَ لاَ يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلاَّ بِماَ شَآءَ وَسِعَ كُرْسِـيُّهُ السَّمَاوَاتِ وَ الأَرْضَ وَ لاَ يَؤُودُهُ حِفْظُهُمَا وَ هُوَ الْعَلِيُّ العَظِيمُ

Translation:

“I seek refuge with Allah from the accursed Satan. In the name of God, whose mercy is eternal and limitless. Allah... There is no god but Him, the eternally Living, Existing One. Neither sleep nor slumber will befall him. To Him belongs everything that is in heaven and everything that is on Earth. Who will intercede before Him, except according to His will? He knows what has been and what will be. No one is able to comprehend even a particle of His knowledge, except by His will. Heaven and Earth embrace His Throne , and He does not trouble Him with caring for them. He is the Most High, the Great!” .

Prophet Muhammad (peace and blessings of Allaah be upon him) said:

« Whoever reads the verse “al-Kursi” after prayer (namaz) will be under the protection of the Lord until the next prayer» ;

« Anyone who reads the verse al-Kursi after prayer, nothing will prevent him [if he suddenly dies unexpectedly] from entering Paradise» .

2. Tasbih.

Then the worshiper, fingering the crooks of his fingers or on his rosary, says 33 times:

"Subhaanal-laah" سُبْحَانَ اللَّهِ - “Praise be to Allah”;

"Al-hamdu lil-layah" الْحَمْدُ لِلَّهِ - “True praise belongs only to Allah”;

"Allaahu Akbar" الله أَكْبَرُ - “Allah is above all.”

After which the following du'a is pronounced:

Transliteration:

« Lya ilyayakhe illa llaahu wahdahu laya shariikya lyah, lyahul-mulku wa lyahul-hamd, yukhyi va yumiitu wa huva ‘alaya kulli shayin kadiir, va ilyaykhil-masyir».

لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ

لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحِْي وَ يُمِيتُ

وَ هُوَ عَلىَ كُلِّ شَيْءٍ قَدِيرٌ وَ إِلَيْهِ الْمَصِيـرُ

Translation:

« There is no god but One God. He has no partner. All power and praise belong to Him. He gives life and kills. His powers and possibilities are limitless, and to Him return».

Also, after morning and evening prayers, it is advisable to say the following seven times:

Transliteration:

« Allahumma ajirni minan-naar».

اَللَّهُمَّ أَجِرْنِي مِنَ النَّارِ

Translation:

« O Allah, remove me from Hell».

After this, the person praying turns to the Almighty in any language, asking Him for all the best in this and the future worlds for himself, loved ones and all believers.

When to do tasbihat

In accordance with the Sunnah of the Prophet (peace and blessings of the Almighty be upon him), tasbih (tasbihat) can be performed both immediately after the fard, and after the sunnah rakyats performed after the fard rakyats. There is no direct, reliable and unambiguous narrative on this matter, but reliable hadiths describing the actions of the Prophet lead to the following conclusion: “If a person performs sunnah rakyaats in the mosque, then he performs “tasbihat” after them; if it is at home, then “tasbihat” is pronounced after fard rakyaats.”

Shafi'i theologians placed greater emphasis on pronouncing "tasbihat" immediately after fard rak'yats (this is how they observed the division between fard and sunnah rak'ahs, mentioned in the hadith from Mu'awiya), and the scholars of the Hanafi madhhab - after fard ones, if after them the worshiper does not gather immediately perform Sunnah rakyaats, and - after Sunnah rakyaats, if he performs them immediately after fard ones (in the desired order, moving to another place in the prayer hall and, thereby, observing the separation between fard and sunnah rakyaats mentioned in the hadith), which completes the next obligatory prayer

At the same time, it is advisable to do as the imam of the mosque does, in which a person performs the next obligatory prayer. This will promote unity and community among the congregation, and will also be in line with the words of the Prophet Muhammad: “The Imam is present so that [others] will follow him.”

Du'a "Qunut" in morning prayer

Islamic theologians express different opinions regarding the reading of the Qunut du'a in morning prayer.

Theologians of the Shafi'i madhhab and a number of other scholars agree that reading this du'a in morning prayer is a sunnah (desirable action).

Their main argument is considered to be the hadith cited in the set of hadiths of Imam al-Hakim that the Prophet Muhammad (peace and blessings of Allah be upon him) after bowing from the waist in the second rak'ah of morning prayer, raised his hands (as is usually done when reading the du'a prayer ), turned to God with a prayer: “Allaahumma-khdinaa fii men hadeit, wa 'aafinaa fii men 'aafeit, wa tawallanaa fii men tawallait...” Imam al-Hakim, citing this hadith, pointed to its authenticity.

Theologians of the Hanafi madhhab and scholars who share their opinion believe that there is no need to read this du‘a during morning prayer. They argue their opinion by the fact that the above hadith has an insufficient degree of reliability: in the chain of people who transmitted it, they named ‘Abdullah ibn Sa’id al-Maqbari, whose words were doubtful by many muhaddith scholars. The Hanafis also mention the words of Ibn Mas'ud that "The Prophet recited the du'a Qunut in morning prayer only for one month, after which he stopped doing so."

Without going into deep canonical details, I note that minor differences in opinions on this issue are not the subject of disputes and disagreements among Islamic theologians, but indicate differences in the criteria laid down by authoritative scholars as the basis for the theological analysis of the Sunnah of the Prophet Muhammad (may God bless him and welcomes). Scientists of the Shafi'i school in this matter paid more attention to the maximum application of the Sunnah, and Hanafi theologians - the degree of reliability of the hadith cited and the testimonies of the companions. Both approaches are valid. We, who respect the authority of great scientists, need to adhere to the opinion of the theologians of the madhhab that we follow in our daily religious practice.

The Shafiites, stipulating the desirability of reading the Qunut du'a in the fard of the morning prayer, do it in the following sequence.

After the worshiper rises from the bow in the second rak’ah, the following du’a is read before bowing to the ground:

Transliteration:

« Allahumma-khdinaa fii-man hadate, va 'aafinaa fii-man 'aafate, va tavallyanaa fii-man tavallayit, va baariq lyanaa fii-maa a'toit, va kynaa sharra maa kadait, fa innakya takdy wa laya yukdoo 'alaik, va innehu laya yazilu man waalait, wa laya ya'izzu man 'aadeit, tabaarakte rabbenee va ta'alait, fa lakal-hamdu 'alaya maa kadait, nastagfirukya va natuubu ilaik. Wa salli, Allahumma ‘alaya sayidinaa Muhammad, an-nabiyil-ummiy, wa ‘alaya elihi wa sahbihi wa sallim».

اَللَّهُمَّ اهْدِناَ فِيمَنْ هَدَيْتَ . وَ عاَفِناَ فِيمَنْ عاَفَيْتَ .

وَ تَوَلَّناَ فِيمَنْ تَوَلَّيْتَ . وَ باَرِكْ لَناَ فِيماَ أَعْطَيْتَ .

وَ قِناَ شَرَّ ماَ قَضَيْتَ . فَإِنـَّكَ تَقْضِي وَ لاَ يُقْضَى عَلَيْكَ .

وَ إِنـَّهُ لاَ يَذِلُّ مَنْ وَالَيْتَ . وَ لاَ يَعِزُّ مَنْ عاَدَيْتَ .

تَباَرَكْتَ رَبَّناَ وَ تَعاَلَيْتَ . فَلَكَ الْحَمْدُ عَلىَ ماَ قَضَيْتَ . نَسْتـَغـْفِرُكَ وَنَتـُوبُ إِلَيْكَ .

وَ صَلِّ اَللَّهُمَّ عَلىَ سَيِّدِناَ مُحَمَّدٍ اَلنَّبِيِّ الأُمِّيِّ وَ عَلىَ آلِهِ وَ صَحْبِهِ وَ سَلِّمْ .

Translation:

« O Lord! Guide us on the right path among those whom You have directed. Remove us from troubles [misfortunes, illnesses] among those whom You removed from troubles [to whom you gave prosperity, healing]. Place us among those whose affairs are controlled by You, whose protection is in Your control. Give us blessings [barakat] in everything that You have given us. Protect us from the evil that is determined by You. You are the Determiner and no one can rule against You. Verily, the one whom You support will not be despised. And the one to whom You are hostile will not be strong. Great is Your goodness and goodness, You are above all that does not correspond to You. Praise and gratitude to You for everything that is determined by You. We ask You for forgiveness and repent before You. Bless, O Lord, and greet the Prophet Muhammad, his family and his companions».

When reading this prayer-du‘a, the hands are raised to chest level and palms facing the sky. After reading the du'a, the person praying, without rubbing his face with his palms, bows to the ground and completes the prayer in the usual manner.

If the morning prayer is performed as part of a jama‘at community (that is, two or more people participate in it), then the imam reads the du‘a “Qunut” out loud. Those standing behind him say “amin” during each pause of the imam until the words “fa innakya takdy”. Starting with these words, those standing behind the imam do not say “amin”, but pronounce the rest of the du’a behind him silently or say “ashhad” (“ I testify»).

The du'a "Qunut" is also read in the "Vitr" prayer and can be used during any prayer during periods of misfortunes and troubles. There is no significant disagreement regarding the last two provisions among theologians.

Can the sunnah of morning prayer

take place after fard

This kind of case occurs when a person who has gone to the mosque to perform morning prayer, upon entering it, sees that two fard rakyaats have already been fulfilled. What should he do: immediately join everyone, and perform two rak’ahs of the sunnah later, or try to have time to perform two rak’ahs of the sunnah before the imam and those praying behind him complete the fard prayer with a greeting?

Shafi'i scholars believe that a person can join those praying and perform two rak'ahs of fard with them. At the end of the fard, the latecomer performs two rak'ahs of sunnah. The prohibition on performing prayers after the fard of morning prayer and until the sun rises to the height of a spear (20–40 minutes), stipulated in the Sunnah of the Prophet, they apply to all additional prayers, except for those that have a canonical justification (the prayer of greeting the mosque, for example, or restored prayer-duty).

Hanafi theologians consider the prohibition of praying at certain periods of time, specified in the reliable Sunnah of the Prophet, to be absolute. That’s why they say that someone who is late to the mosque for morning prayer first performs two rak’ahs of the sunnah of morning prayer, and then joins those who perform fard. If he does not have time to join the worshipers before the imam pronounces the greeting to the right side, then he makes fard on his own.

Both opinions are substantiated by the reliable Sunnah of the Prophet Muhammad (peace and blessings of Allah be upon him). Applicable in accordance with which madhhab the person praying adheres to.

Midday prayer (Zuhr)

Time completion - from the moment the sun passes its zenith until the shadow of the object becomes longer than itself. It is necessary to take into account that the shadow that the object had when the sun was at its zenith is taken as the reference point.

The midday prayer consists of 6 rak'ahs of sunnah and 4 rak'ahs of fard. The order of their implementation is as follows: 4 rakyaats of sunnah, 4 rakyaats of farda and 2 rakyaats of sunnah.

4 rak'yats of sunnah

Step 2. Niyat(intention): “I intend to perform four rak’ahs of the sunnah of the midday prayer, doing it sincerely for the sake of the Almighty.”

The sequence of performing the first two rak'ahs of the sunnah of the Zuhr prayer is similar to the order of performing the two rak'ahs of the Fajr prayer in steps 2-9.

Then, after reading “tashahhud” (without saying “salawat”, as during the Fajr prayer), the worshiper performs the third and fourth rak’ahs, which are similar to the first and second rak’ahs. Between the third and fourth “tashahhud” is not read, since it is pronounced after every two rak’ahs.

When the worshiper rises from the second prostration of the fourth rakyaat, he sits down and reads “tashahhud”.

After reading it, without changing his position, the worshiper says “salavat.”

The further order corresponds to paragraphs. 10–13, given in the description of morning prayer.

This concludes the four rak'ahs of the sunnah.

It should be noted that during the four rakyaats of the sunnah of the midday prayer, all prayer formulas are pronounced silently.

4 rakyaat fard

Step 2. Niyat(intention): “I intend to perform four rak’ahs of the fard of midday prayer, doing it sincerely for the sake of the Almighty.”

The four rak'ahs of fard are performed in strict accordance with the order of performing the four rak'ahs of the sunnah described earlier. The only exception is that short surahs or verses after surah “al-Fatiha” in the third and fourth rak’ahs are not read.

2 rak'ahs of sunnah

Step 1. Niyat(intention): “I intend to perform two rak’ahs of the sunnah of midday prayer, doing it sincerely for the sake of the Almighty.”

After this, the worshiper performs everything in the same sequence, as was described when explaining the two rakyaats of the sunnah of morning prayer (Fajr).

After completing two rak'ahs of the Sunnah and thus the entire midday prayer (Zuhr), while continuing to sit, preferably in accordance with the Sunnah of the Prophet (peace and blessings of Allaah be upon him), perform “tasbihat”.

Afternoon prayer (‘Asr)

Time its completion begins from the moment when the shadow of an object becomes longer than itself. It is necessary to take into account that the shadow that was present when the sun was at its zenith is not taken into account. The time for this prayer ends with sunset.

The afternoon prayer consists of four rak'ahs of fard.

4 rakyaat fard

Step 1. Azan.

Step 3. Niyat(intention): “I intend to perform four rak'ahs of the fard of the afternoon prayer, doing it sincerely for the sake of the Almighty.”

The sequence of performing the four rak'ahs of the fard of the 'Asr prayer corresponds to the order of performing the four rak'ats of the fard of the midday prayer (Zuhr).

After prayer, it is advisable to perform “tasbihat”, not forgetting its importance.

Evening prayer (Maghreb)

Time begins immediately after sunset and ends with the disappearance of the evening dawn. The time period of this prayer, compared to others, is the shortest. Therefore, you should be especially attentive to the timeliness of its implementation.

Evening prayer consists of three rak'ahs of fard and two rak'ahs of sunnah.

3 rakyaat fard

Step 1. Azan.

Step 2. Iqamat.

Step 3. Niyat(intention): “I intend to perform three rak’ahs of the fard of the evening prayer, doing it sincerely for the sake of the Almighty.”

The first two rak'ahs of the fard of the evening Maghrib prayer are performed similarly to the two rak'ats of the fard of the morning prayer (Fajr) in p.p. 2–9.

Then, after reading “tashahhud” (without saying “salawat”), the worshiper rises and reads the third rak’ah in the same way as the second. However, the verse or short surah after al-Fatiha is not read in it.

When the worshiper rises from the second prostration of the third rakyaat, he sits down and reads “tashahhud” again.

Then, after reading “tashahhud,” the worshiper, without changing his position, says “salavat.”

The further procedure for performing the prayer corresponds to the order described in paragraphs. 10-13 morning prayer.

This ends the three rak'ahs of fard. It should be noted that in the first two rak'ahs of this prayer, Surah al-Fatihah and the surah read after it are pronounced out loud.

2 rak'ahs of sunnah

Step 1. Niyat(intention): “I intend to perform two rak’ahs of the sunnah of evening prayer, doing it sincerely for the sake of the Almighty.”

These two rak'ahs of the sunnah are read in the same way as the other two rak'ahs of the sunnah of any daily prayer.

After prayer-namaz, it is advisable to perform “tasbihat” in the usual manner, not forgetting its importance.

Having completed the prayer, the person praying can turn to the Almighty in any language, asking Him for all the best in this and the future worlds for himself and all believers.

Night prayer (‘Isha’)

The time of its occurrence falls on the period after the disappearance of the evening dawn (at the end of the time of evening prayer) and before the beginning of dawn (before the start of morning prayer).

Night prayer consists of four fard rak'yats and two sunnah rak'yats.

4 rakyaat fard

The sequence of performance does not differ from the order of performing four fard rakyaats of daytime or afternoon prayers. The exception is the intention and reading in the first two rak'ahs of the al-Fatiha surah and a short surah out loud, as in morning or evening prayers.

2 rak'ahs of sunnah

The rakyats of the sunnah are performed in the order corresponding to the two rakyats of the sunnah in other prayers, with the exception of the intention.

At the end of the night prayer, it is advisable to perform tasbihat.

And do not forget about the saying of the Prophet Muhammad (peace and blessings of God be upon him): “Whoever, after prayer, says “subhaanal-laah” 33 times, “al-hamdu lil-layah” 33 times and “Allahu akbar” 33 times, which will make the number 99, equal to the number of names of the Lord, and after that he will add to one hundred, saying: “Laya ilyayahe illya llaahu wahdahu la sariikya lyah, lyahul-mulku wa lyahul-hamdu, yukhyi wa yumiitu wa huva 'alaya kulli shayin kadiir,” his mistakes will be forgiven and mistakes, even if their number is equal to the amount of sea foam."

According to Hanafi theologians, four rak'ahs of the Sunnah must be performed in a row in one prayer. They also believe that all four rakyats are obligatory sunnah (sunnah muakkyada). Shafi'i theologians argue that it is necessary to perform two rakyaats, since the first two are considered to be the sunnah of muakkyad, and the next two are considered to be an additional sunnah (sunna gairu muakkyad). See, for example: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh. T. 2. P. 1081, 1083, 1057.

Reading the iqama before the fard rakyaats of any of the obligatory prayers is desirable (sunnah).

In the case when the prayer is performed collectively, the imam adds to what has been said that he performs the prayer with the people standing behind him, and they, in turn, must stipulate that they perform the prayer with the imam.

The time for the 'Asr prayer can also be calculated mathematically by dividing the time interval between the beginning of the midday prayer and sunset into seven parts. The first four of them will be the time of midday (Zuhr), and the last three will be the time of afternoon (‘Asr) prayers. This form of calculation is approximate.

Reading the adhan and iqama, for example, at home refers only to desirable actions. For more details, see the separate material on adhan and iqama.

The theologians of the Shafi'i madhhab stipulated the desirability (sunnah) of the short form of "salavat" in this place of prayer: "Allaahumma salli 'alaya Muhammad, 'abdikya wa rasuulik, an-nabiy al-ummiy."

For more details, see, for example: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 11 vol. T. 2. P. 900.

If a man reads a prayer alone, then he can read it both out loud and silently, but it is better to read it out loud. If the person praying plays the role of imam, then it is obligatory to read the prayer out loud. At the same time, the words “Bismillahi Rrahmani Rrahim”, read before Surah al-Fatiha, are pronounced out loud among the Shafiites, and silently among the Hanafis.

Hadith from Abu Hurayrah; St. X. Imam Muslim. See, for example: An-Nawawi Ya. Riyad al-salihin. P. 484, Hadith No. 1418.

Hadith on this topic

“The angel Gabriel (Gabriel) came [one day] to the Prophet and exclaimed: “Get up and pray!” Prophet Muhammad (peace and blessings of God be upon him) performed it when the sun had passed its zenith. Then the angel came to him in the afternoon and again called: “Get up and pray!” The Messenger of the Almighty performed another prayer when the shadow of the object became equal to it. Then Jabrail (Gabriel) appeared in the evening, repeating his call to prayer. The Prophet prayed immediately after sunset. The angel came late in the evening, once again urging: “Get up and pray!” The Prophet performed it as soon as the evening dawn disappeared. Then the angel of God came with the same reminder at dawn and the Prophet prayed as dawn appeared.

The next day at noon the angel came again, and the Prophet prayed when the shadow of the object became equal to it. Then he appeared in the afternoon, and the Prophet Muhammad prayed when the shadow of the object was twice his length. In the evening the angel came at the same time as the day before. The angel appeared after half (or the first third) of the night and performed the night prayer. The final time he came at dawn, when it had already become significantly light (shortly before sunrise), prompting the Prophet to perform the morning prayer.

After which the angel Jabrail (Gabriel) said: “Between these two (time boundaries) is the time [for performing obligatory prayers].”

In all these prayers and prayers, the imam for the Prophet Muhammad was the angel Gabriel (Gabriel), who came to teach the Prophet prayers. The first midday prayer and all subsequent ones were performed after the night of Ascension (al-Mi'raj), during which five daily prayers became obligatory by the will of the Creator.

In theological works and codes where this hadith is cited, it is emphasized that, along with other reliable narrations, it has the highest degree of authenticity. This was the opinion of Imam al-Bukhari.

Time limits of prayers

The opinion of Muslim scholars is unanimous that the main preference in the time of performing the five obligatory prayers is given to the beginning of the time period of each of them. The Prophet Muhammad (peace and blessings of Allaah be upon him) said: “The best of deeds is to perform prayer (namaz) at the beginning of its time.” However, it is important to know that the prayer is considered timely performed until the very last minutes of its time period.

1. Morning prayer (Fajr)- from the moment of dawn to the beginning of sunrise.

The time for prayer has arrived. When determining the beginning of the time of morning prayer, it is very important to take into account the valuable edification contained in the prophetic Tradition: “Two types of dawn should be distinguished: the true dawn, which prohibits eating [during fasting] and permits prayer [with which the time of morning prayer begins]; and a false dawn, during which eating is allowed [on days of fasting] and morning prayer is prohibited [for the time of prayer has not yet come],” said the Prophet Muhammad (peace and blessings of Allah be upon him).

These words of the Prophet speak of natural phenomena associated with the mystery of the change of day and night - “true” and “false” dawns. A “false” dawn, appearing as a vertical streak of light streaking up the sky but again followed by darkness, occurs shortly before the real dawn, when the morning glow spreads evenly across the horizon. Correct determination of the time of dawn is extremely important for observing the fasting, morning and night prayers established by Sharia.

End of prayer time occurs at the beginning of sunrise. An authentic hadith says: “The time [of performing] the morning prayer (Fajr) continues until the sun rises.” With sunrise, the time for the timely (ada') performance of the morning prayer ends, and if it was not performed in this interval, then it becomes obligatory (kada', kaza-namaze). Prophet Muhammad (peace and blessings of Allaah be upon him) said: “Whoever manages to perform one rak’ah of morning prayer before the sun rises, he has overtaken it.”

Theologians claim: this and other reliable hadiths on this topic indicate that if a person manages to perform one rakyaat with all its components, including prostration, he completes the prayer in the usual manner, despite the onset of sunrise or sunset. From the context of the hadiths it follows that in this case the prayer is counted as performed on time. This opinion is shared by all Muslim scholars, since the text of the hadith is clear and reliable.

In his book “Gyibadate Islamiya,” written at the beginning of the last century, the famous Tatar scientist and theologian Ahmadhadi Maksudi (1868–1941), touching on this issue, writes that “the morning prayer is broken if the sun begins to rise during its performance.” These words must be understood in the context of the above hadith and its theological interpretation: sunrise during morning prayer breaks it only if the worshiper did not have time to complete (or begin to perform) its first rakyaat.

In conclusion, we note that such a detailed analysis of this issue does not at all indicate the permissibility of leaving prayer at such a late time.

Preferences. It is highly undesirable to leave the morning prayer for the end of the time period, performing it immediately before sunrise.

2. Midday prayer (Zuhr)- from the moment the sun passes its zenith until the shadow of an object becomes longer than itself.

It's time for prayer. As soon as the sun passes the zenith, the point of its highest location in the sky for a given area.

End of prayer time occurs as soon as the shadow of an object becomes longer than itself. It is necessary to take into account that the shadow that was present when the sun was at its zenith is not taken into account.

Preferences. From the beginning of her time period until “until the time of afternoon comes.”

3. Afternoon prayer (‘Asr)- begins from the moment when the shadow of an object becomes longer than itself. It is necessary to take into account that the shadow that was present when the sun was at its zenith is not taken into account. The time for this prayer ends with sunset.

The time for prayer has arrived. With the end of the midday period (Zuhr), the time for afternoon prayer (‘Asr) begins.

The end of prayer time comes at sunset. Prophet Muhammad (peace and blessings of the Almighty be upon him) said: “Whoever manages to perform one rak’ah of the afternoon prayer before sunset has overtaken the afternoon prayer.”

Preferences. It is advisable to do it before the sun “begins to turn yellow” and lose its brightness.

Leaving this prayer for last, when the sun is approaching the horizon and is already turning red, is extremely undesirable. The Messenger of the Almighty (peace and blessings of Allaah be upon him) said about the afternoon prayer left at the very end of its time: “This is the prayer of a hypocrite [in cases where there is no compelling reason for such a significant delay]. He sits and waits for the sun to go down between the horns of Satan. After which he gets up and begins to quickly perform four rakyaats, without mentioning the Lord, except insignificantly."

4. Evening prayer (Maghreb)- begins immediately after sunset and ends with the disappearance of the evening dawn.

The time for prayer has arrived. Immediately after sunset, when the sun's disk completely disappears below the horizon.

The end of the time of prayer comes “with the disappearance of the evening dawn.”

Preferences. The time period of this prayer, compared to others, is the shortest. Therefore, you should be especially attentive to the timeliness of its implementation. The hadith, which tells in detail about the arrival of the angel Gabriel (Gabriel) over two days, makes it possible to clearly understand that preference in this prayer is given to the very beginning of its time period.

The Prophet Muhammad said: “Goodness and well-being will not leave my followers until they begin to leave evening prayer until the stars appear.”

5. Night prayer (‘Isha’). The time of its occurrence falls on the period after the disappearance of the evening dawn (at the end of the time of evening prayer) and before the beginning of dawn (before the start of morning prayer).

It's time for prayer- with the disappearance of the evening glow.

End of prayer time- with the appearance of signs of morning dawn.

Preferences. It is advisable to perform this prayer “before the first half of the night ends,” in the first third or half of the night.

One of the hadiths mentions: “Perform it (the ‘Isha’ prayer) between the disappearance of the glow and the end of a third of the night.” There were several cases when the Prophet Muhammad (peace and blessings of Allah be upon him) performed the fifth prayer with a significant delay.

Some hadiths indicating the desirability of this:

- “the prophet [at times] left the fifth prayer for a later time”;

- “the fifth prayer was performed in the time interval between the disappearance of dawn and the end of a third of the night”;

“The Prophet Muhammad sometimes performed the fifth prayer at the beginning of its time, and sometimes he postponed it. If he saw that people had already gathered for prayer, he would perform it immediately. When people were delayed, he postponed it until a later time.”

Imam an-Nawawi said: “All references to postponing the fifth prayer mean only the first third or half of the night. None of the scholars indicated the desirability of leaving the fifth obligatory prayer until later than half the night."

Some scholars have expressed the opinion that it is desirable (mustahab) for the fifth prayer to be performed a little later than the beginning of its time. If you ask: “Which is better: to do it immediately when the time comes or later?”, then there are two main opinions on this matter:

1. It’s better to do it a little later. Those who argued this supported their opinion with several hadiths, which mention that the Prophet several times performed the fifth prayer much later than the beginning of its time. Some companions waited for him and then prayed with the Prophet. Some hadiths emphasize the desirability of this;

2. It is better, if possible, to perform the prayer at the beginning of its time, since the main rule that the Messenger of the Almighty adhered to was to perform the obligatory prayers at the beginning of their time intervals. The same cases when the Prophet (peace and blessings of Allaah be upon him) performed prayers later were only an indication that this was possible.

In general, there are hadiths about the desirability of performing the fifth prayer later, but they speak about the first third of the night and half of it, that is, leaving the fifth prayer for no reason until a later time becomes undesirable (makrooh).

The general time period of the fifth obligatory prayer begins with the disappearance of the evening dawn and ends with the appearance of dawn, that is, the beginning of the morning Fajr prayer, as mentioned in the hadiths. It is preferable to perform the Isha prayer at the beginning of its time, as well as in the first third of the night or until the end of half the night.

In mosques, imams must do everything on schedule, with some possible anticipation for those who are late. As for private situations, the believer acts in accordance with the circumstances and taking into account the above hadiths and explanations.

Forbidden times for prayer

The Sunnah of the Prophet Muhammad (peace and blessings of Allah be upon him) stipulates several time periods during which prayers are prohibited.

‘Uqba ibn ‘Amir said: “The Prophet forbade prayers and burial of the dead in the following cases:

– during sunrise and until it rises (to the height of one spear or two);

– at a time when the sun is at its zenith;

The Prophet Muhammad (peace and blessings of Allaah be upon him) said: “Prayer is not performed after the morning prayer and before the sun rises, and also after the afternoon prayer until the sun disappears below the horizon.”

There are also narrations in the Sunnah about the undesirability of sleep when the time is approaching sunset and during sunrise. However, this should not disorient a person in regulating his biorhythms, taking into account various life factors. Canonical undesirability is annulled in the presence of objective necessity, and even more so – compulsion.

Difficulty determining prayer times

As for ritual practice in the northern latitudes, where there is a polar night, the time of prayers in such an area is set according to the prayer schedule of the nearest city or region, where there is a dividing line between day and night, or according to the Meccan prayer schedule.

In difficult cases (no information about the current time; difficult weather conditions, lack of sun), when it is not possible to accurately determine the time of prayers, they are performed approximately, approximately. In this case, it is desirable to perform the midday (Zuhr) and evening (Maghrib) prayers with some delay, and then immediately perform the afternoon (‘Asr) and night (‘Isha’) prayers. Thus, a kind of rapprochement-unification of the second with the third and fourth with the fifth prayers occurs, which is allowed in exceptional situations.

This happened on the day after the historically important and remarkable night of the Ascension (al-Mi'raj).

Hadith from Jabir ibn ‘Abdullah; St. X. Ahmad, at-Tirmidhi, an-Nasa'i, ad-Dara Qutni, al-Bayhaqi, etc. See, for example: Al-Benna A. (known as al-Sa'ati). Al-fath ar-rabbani li tartib musnad al-imam Ahmad ibn Hanbal ash-Shaybani [God's discovery (help) for streamlining the collection of hadiths of Ahmad ibn Hanbal ash-Shaybani]. At 12 t., 24 h. Beirut: Ihya at-turas al-'arabi, [b. G.]. T. 1. Part 2. P. 241, Hadith No. 90, “Hasan, Sahih”; at-Tirmidhi M. Sunan at-Tirmidhi [Collection of hadiths of Imam at-Tirmidhi]. Beirut: Ibn Hazm, 2002. P. 68, Hadith No. 150, “hasan, sahih”; al-Amir ‘Alayud-din al-Farisi. Al-ihsan fi takrib sahih ibn Habban [A noble act in bringing closer (to the readers) the collection of hadiths of Ibn Habban]. In 18 volumes. Beirut: ar-Risala, 1997. T. 4. P. 335, hadith No. 1472, “hasan, sahih,” “sahih”; al-Shavkyani M. Neil al-avtar [Achieving goals]. In 8 volumes. Beirut: al-Kutub al-‘ilmiya, 1995. Vol. 1. P. 322, hadith No. 418.

For more details, see, for example: Al-Benna A. (known as al-Sa'ati). Al-Fath al-Rabbani li tartib musnad al-Imam Ahmad ibn Hanbal al-Shaybani. T. 1. Part 2. P. 239, hadith No. 88 (from Ibn ‘Abbas), “hasan”, according to some – “sahih”; ibid hadith number 89 (from Abu Sa'id al-Khudri); al-Qari 'A. Mirkat al-mafatih sharkh miskyat al-masabih. In 11 volumes. Beirut: al-Fikr, 1992. Vol. 2. pp. 516–521, hadiths No. 581–583.

See, for example: Al-Qari ‘A. Mirkat al-mafatih sharkh miskyat al-masabih. T. 2. P. 522, Hadith No. 584; al-Shavkyani M. Neil al-avtar. T. 1. P. 324.

See, for example: At-Tirmidhi M. Sunan at-Tirmidhi. P. 68; al-Benna A. (known as al-Sa'ati). Al-Fath al-Rabbani li tartib musnad al-Imam Ahmad ibn Hanbal al-Shaybani. T. 1. Part 2. P. 241; al-Amir ‘Alayud-din al-Farisi. Al-ihsan fi takrib sahih ibn habban. T. 4. P. 337; al-Shavkyani M. Neil al-avtar. T. 1. P. 322; al-Zuhayli V. Al-fiqh al-Islami wa adillatuh [Islamic law and its arguments]. In 11 volumes. Damascus: al-Fikr, 1997. T. 1. P. 663.

See, for example: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh. T. 1. P. 673; al-Khatib ash-Shirbiniy Sh. Mughni al-mukhtaj [Enriching the needy]. In 6 vols. Egypt: al-Maktaba at-tawfiqiya [b. G.]. T. 1. P. 256.

Hadith from Ibn Mas'ud; St. X. at-Tirmidhi and al-Hakim. In the collections of hadiths of imams al-Bukhari and Muslim, instead of “at the beginning of her time,” it is said “in time.” See, for example: Al-Amir ‘Alayud-din al-Farisi. Al-ihsan fi takrib sahih ibn habban. T. 4. pp. 338, 339, hadiths No. 1474, 1475, both “sahih”; as-San'ani M. Subul as-salam (tab'atun muhakkaka, muharraja). T. 1. P. 265, Hadith No. 158; al-Qurtubi A. Talkhys sahih al-imam Muslim. T. 1. P. 75, section “Faith” (kitab al-iman), hadith No. 59.

For more details on the topic, see, for example: Majduddin A. Al-ikhtiyar li ta'lil al-mukhtar. T. 1. P. 38–40; al-Khatib ash-Shirbiniy Sh. Mughni al-mukhtaj. T. 1. P. 247–254; at-Tirmidhi M. Sunan at-Tirmidhi. pp. 69–75, hadith no. 151–173.

For more details, see, for example: Al-Khatib al-Shirbiniy Sh. Mughni al-mukhtaj. T. 1. P. 257.

Hadith from Ibn ‘Abbas; St. X. Ibn Khuzaimah and al-Hakim, according to whom the hadith is authentic, “sahih”. See, for example: As-San'ani M. Subul as-salam (tab'atun muhakkaka, muharraja) [Ways of the world (rechecked edition, clarifying the authenticity of hadiths)]. In 4 volumes. Beirut: al-Fikr, 1998. Vol. 1. pp. 263, 264, hadith No. 156/19.

See hadith from ‘Abdullah ibn ‘Amr; St. X. Ahmad, Muslim, an-Nasai and Abu Dawud. See, for example: An-Nawawi Ya. Sahih Muslim bi sharkh an-Nawawi [Collection of hadiths of Imam Muslim with comments by Imam an-Nawawi]. At 10 t., 18 p.m. Beirut: al-Kutub al-‘ilmiya, [b. G.]. T. 3. Part 5. pp. 109–113, hadiths No. (612) 171–174; al-Amir ‘Alayud-din al-Farisi. Al-ihsan fi takrib sahih ibn habban. T. 4. P. 337, Hadith No. 1473, “sahih”.

Usually in prayer schedules after the column “Fajr” there is a column “Shuruk”, that is, the time of sunrise, so that a person knows when the time period of morning prayer (Fajr) ends.

Hadith from Abu Hurayrah; St. X. al-Bukhari, Muslima, at-Tirmidhi, etc. See, for example: Al-‘Askalani A. Fath al-bari bi sharh sahih al-bukhari. T. 3. P. 71, Hadith No. 579; al-Amir ‘Alayud-din al-Farisi. Al-ihsan fi takrib sahih ibn habban. T. 4. P. 350, Hadith No. 1484, “sahih”; at-Tirmidhi M. Sunan at-Tirmidhi [Collection of hadiths of Imam at-Tirmidhi]. Riyadh: al-Afkar ad-Dawliyya, 1999. P. 51, Hadith No. 186, “sahih”.

Also see, for example: As-San'ani M. Subul as-salam. T. 1. P. 164, 165; as-Suyuty J. Al-jami' as-saghir. P. 510, Hadith No. 8365, “sahih”; al-Khatib ash-Shirbiniy Sh. Mughni al-mukhtaj. T. 1. P. 257.

Theologians of the Hanafi and Hanbali madhhabs believe that the sufficient minimum in this situation is “takbir” at the beginning of the prayer (takbiratul-ihram). They interpret the words “who will perform one rakyaat” to mean “who will begin to perform one rakyaat.” See, for example: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh. T. 1. P. 674.

See, for example: Al-‘Askalani A. Fath al-bari bi sharh sahih al-bukhari. T. 3. P. 71, 72; al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. T. 1. P. 517; Amin M. (known as Ibn ‘Abidin). Radd al-mukhtar. In 8 volumes. Beirut: al-Fikr, 1966. T. 2. P. 62, 63.

Maksudi A. Giybadate Islamia [Islamic ritual practice]. Kazan: Tatarstan Kitap Nashriyati, 1990. P. 58 (in Tatar language).

See, for example: An-Nawawi Ya. Sahih Muslim bi Sharh an-Nawawi. T. 3. Part 5. P. 124, explanation of hadith No. (622) 195.

The opinion that the time for the end of the midday prayer (Zuhr) and the beginning of the afternoon prayer (‘Asr) occurs when the shadow of an object becomes twice as long as itself is not correct enough. Among the Hanafi theologians, only Abu Hanifa spoke about this and only in one of his two judgments on this issue. The agreed opinion of the scholars of the Hanafi madhhab (the opinion of the imams Abu Yusuf and Muhammad al-Shaybani, as well as one of the opinions of Abu Hanifa) completely coincides with the opinion of the scholars of the other madhhabs, according to which the time of the midday prayer ends, and the afternoon prayer begins when the shadow of the object becomes longer himself. See, for example: Majduddin A. Al-ikhtiyar li ta'lil al-mukhtar. T. 1. P. 38, 39; al-Margynani B. Al-hidaya [Manual]. In 2 volumes, 4 hours. Beirut: al-Kutub al-‘ilmiya, 1990. Vol. 1. Part 1. P. 41; al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari [Support of the reader. Commentary on the collection of hadiths by al-Bukhari]. In 25 volumes. Beirut: al-Kutub al-‘ilmiya, 2001. T. 5. P. 42; al-‘Askalyani A. Fath al-bari bi sharh sahih al-Bukhari [Opening by the Creator (for a person to understand something new) through comments on the set of hadiths of al-Bukhari]. In 18 volumes. Beirut: al-Kutub al-‘ilmiya, 2000. Vol. 3. pp. 32, 33.

See, hadith from ‘Abdullah ibn ‘Amr; St. X. Ahmad, Muslim, an-Nasai and Abu Dawud. See: An-Nawawi Ya. Sahih Muslim bi Sharh an-Nawawi. T. 3. Part 5. pp. 109–113, hadiths No. (612) 171–174.

The time of prayer (‘Asr) can also be calculated mathematically by dividing the time interval between the beginning of the midday prayer and sunset into seven parts. The first four of them will be the time of midday (Zuhr), and the last three will be the time of afternoon (‘Asr) prayers. This form of calculation is approximate.

Hadith from Abu Hurayrah; St. X. al-Bukhari and Muslim. See, for example: Al-‘Askalani A. Fath al-bari bi sharh sahih al-bukhari. T. 3. P. 71, Hadith No. 579.

Right there. pp. 121, 122, hadith No. (621) 192 and its explanation.

See: An-Nawawi Ya. Sahih Muslim bi Sharh an-Nawawi. T. 3. Part 5. P. 124; al-Shavkyani M. Nail al-avtar. T. 1. P. 329.

Hadith from Anas; St. X. Muslim, an-Nasai, at-Tirmidhi. See, for example: An-Nawawi Ya. Sahih Muslim bi Sharh an-Nawawi. T. 3. Part 5. P. 123, Hadith No. (622) 195; al-Shavkyani M. Nail al-avtar. T. 1. P. 329, Hadith No. 426.

See hadith from ‘Abdullah ibn ‘Amr; St. X. Ahmad, Muslim, an-Nasai and Abu Dawud. See: An-Nawawi Ya. Sahih Muslim bi Sharh an-Nawawi. T. 3. Part 5. pp. 109–113, hadiths No. (612) 171–174.

For more details, see, for example: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh. T. 1. P. 667, 668.

Hadith from Ayyub, 'Uqba ibn 'Amir and al-'Abbas; St. X. Ahmad, Abu Dawud, al-Hakim and Ibn Majah. See: As-Suyuty J. Al-jami‘ as-sagyr [Small collection]. Beirut: al-Kutub al-‘ilmiya, 1990. P. 579, hadith No. 9772, “sahih”; Abu Dawud S. Sunan abi Dawud [Compendium of Hadiths of Abu Dawud]. Riyadh: al-Afkar ad-Dawliyya, 1999. P. 70, Hadith No. 418.

See hadith from ‘Abdullah ibn ‘Amr; St. X. Ahmad, Muslim, an-Nasai and Abu Dawud. See: An-Nawawi Ya. Sahih Muslim bi Sharh an-Nawawi. T. 3. Part 5. pp. 109–113, hadiths No. (612) 171–174.

See hadith from Abu Hurayrah; St. X. Ahmad, at-Tirmidhi and Ibn Majah. See: Al-Qari ‘A. Mirkat al-mafatih sharkh miskyat al-masabih. In 11 volumes. Beirut: al-Fikr, 1992. T. 2. P. 535, hadith No. 611; at-Tirmidhi M. Sunan at-Tirmidhi [Collection of hadiths of Imam at-Tirmidhi]. Riyadh: al-Afkar ad-Dawliyya, 1999. P. 47, Hadith No. 167, “Hasan, Sahih.”

Hadith from Jabir ibn Samr; St. X. Ahmad, Muslim, an-Nasai. See: Al-Shavkyani M. Neil al-avtar. In 8 vols. T. 2. P. 12, hadith No. 454. The same hadith in St. X. al-Bukhari from Abu Barz. See: Al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 1. P. 187, ch. No. 9, section No. 20; al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari. In 20 vols. T 4. S. 211, 213, 214; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 15 vols. T. 2. P. 235, as well as p. 239, hadith no. 567.

This is approximately 2.5 meters or, when the sun itself is not visible, approximately 20–40 minutes after the start of sunrise. See: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh. T. 1. P. 519.

St. x. Imam Muslim. See, for example: As-San'ani M. Subul as-salam. T. 1. P. 167, Hadith No. 151.

Hadith from Abu Sa'id al-Khudri; St. X. al-Bukhari, Muslim, an-Nasai and Ibn Majah; and a hadith from ‘Umar; St. X. Ahmad, Abu Dawud and Ibn Majah. See, for example: As-Suyuty J. Al-jami' as-sagyr. P. 584, Hadith No. 9893, “sahih”.

See, for example: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh. T. 1. P. 664.

See, for example: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh. T. 1. P. 673.

The time of morning prayer begins from the moment of dawn and lasts until the beginning of sunrise. Morning prayer consists of four rak'ahs, two of which are sunnah and two are fard. First, 2 rakats are performed as sunnah, then 2 rakats are performed as fard.

Sunnah of morning prayer

First rak'ah

“For the sake of Allah, I intend to perform 2 rakats of the sunnah of the morning (Fajr or Subh) prayer”. (Fig. 1)

"Allahu Akbar"

Then and (Fig. 3)

With your hands down, say: "Allahu Akbar" "Subhana-Rabbiyal-"aziym" "Samigallahu-limyan-hamidah" speak afterwards "Rabbana wa lakal hamd"(Fig. 4)

Then speak "Allahu Akbar" "Subhana-Rabbiyal-Agyla" "Allahu Akbar"

And again in words "Allahu Akbar" descend into soot again and say again: "Subhana-Rabbiyal-Agyla"- 3 times. After that with the words "Allahu Akbar" rise from soot to the second rak'ah. (Fig. 6)

Second rak'ah

Speak "Bismillahi r-rahmaani r-rahim"(Fig. 3)

With your hands down, say: "Allahu Akbar" and make a hand" (waist bow). While bowing, say: "Subhana-Rabbiyal-"aziym"- 3 times. After the hand, straighten your body to a vertical position, saying: "Samigallahu-limyan-hamidah" speak afterwards "Rabbana wa lakal hamd"(Fig. 4)

Then speak "Allahu Akbar", perform sajda (bow to the ground). When performing soot, you must first kneel down, then lean on both hands, and only after that, touch the soot area with your forehead and nose. When bowing, say: "Subhana-Rabbiyal-Agyla"- 3 times. After that with the words "Allahu Akbar" rise from the soot to a sitting position after pausing in this position for 2-3 seconds (Fig. 5)

And again, with the words “Allahu Akbar”, descend into soot again and say again: "Subhana-Rabbiyal-Agyla"- 3 times. Then say "Allahu Akbar" rise from the soot to a sitting position and read the arc of Attahiyat "Attakhiyaty lillahi vassalavaty vatayibyatu. Assalamy aleyke ayukhannabiyu va rahmatyllahi wa barakatykh. Assalamy aleina va gala gyibadillahi s-salihiin. Ashhady alla illaha illallah. Wa ashkh hello Anna Muhammadan. Gabdyhu wa rasylyukh." Then read Salawat "Allahuma sally ala Muhammadin wa ala ali Muhammad, kyama sallayta ala Ibrahima wa ala ali Ibrahima, innakya Hamidum-Majid. Allahuma, barik ala Muhammadin wa ala ali Muhammad, kyama barakta ala Ibrahima wa ala ali Ibrahima, innakya Hamidum-Majid "Then read the dua of Rabban. (Fig. 5)

Say a greeting: turning your head first towards the right shoulder, and then towards the left. (Fig. 7)

This completes the prayer.

Then we recite two rak’ats of fard. Fard of the morning prayer. In principle, fard and sunnah prayers are no different from each other, only the intention that you perform fard prayer changes and for men, as well as those who have become imams, you need to read surahs and takbirs aloud in prayer "Allahu Akbar".

Fard of morning prayer

The fard of the morning prayer, in principle, is no different from the sunnah of the prayer, only the intention that you perform the fard prayer changes, and for men, as well as those who have become imams, in prayer you need to read Surah al-Fatihah and a short surah, takbirs "Allahu Akbar", some dhikrs out loud.

First rak'ah

Standing, make the intention (niyat) to perform namaz: "For the sake of Allah, I intend to perform 2 rak'ahs of the morning (Fajr or Subh) fard prayer". (Fig. 1)

Raise both hands, fingers apart, palms facing the Qibla, to ear level, touching your earlobes with your thumbs (women raise their hands at chest level) and say "Allahu Akbar", then place your right hand with the palm of your left hand, clasping the little finger and thumb of your right hand around the wrist of your left hand, and lower your folded hands in this way just below your navel (women place their hands at chest level). (Fig. 2)

Standing in this position, read the du'a Sanaa "Subhaanakya allaahumma wa bihamdika, wa tabaarakyasmuka, wa ta'alaya jadduka, wa laya ilyayahe gairuk", then "Auzu billahi minashshaitaanir-rajim" And "Bismillahi r-rahmaani r-rahim" after you read Surah al-Fatiha "Alhamdu lillahi rabbil" alamin. Arrahmaanir-rahim. Maaliki Yaumiddin. Iyyakya na "bydy va iyayakya nasta"yyn. Ikhdina s-syraatal mystekyim. Syraatallyazina an "amta" aleihim gairil magdubi "aleihim valad-daaaalliin. Aamin!" after Surah al-Fatiha, we read another short surah or one long verse, for example Surah al-Kawsar "Inna a"taynakal Kyausar. Fasalli li Rabbika uanhar. inna shani akya huva l-abtar" "Amine" pronounced silently (Fig. 3)

With your hands down, say: "Allahu Akbar" "Subhana-Rabbiyal-"aziym"- 3 times. After the hand, straighten your body to a vertical position, saying: "Samigallahu-limyan-hamidah" "Rabbana wa lakal hamd"(Fig. 4)

Then speak "Allahu Akbar" "Subhana-Rabbiyal-Agyla"- 3 times. After that with the words "Allahu Akbar"

And again in words "Allahu Akbar" "Subhana-Rabbiyal-Agyla"- 3 times. After that with the words "Allahu Akbar"(Imam, as well as men read aloud) rise from the soot to the second rak'ah. (Fig. 6)

Second rak'ah

Speak "Bismillahi r-rahmaani r-rahim" then read Surah al-Fatiha "Alhamdu lillahi rabbil" alamin. Arrahmaanir-rahim. Maaliki Yaumiddin. Iyyakya na "bydy va iyayakya nasta"yyn. Ikhdina s-syraatal mystekyim. Syraatallyazina an "amta" aleihim gairil magdubi "aleihim valad-daaaalliin. Aamin!" after Surah al-Fatiha, we read another short surah or one long verse, for example Surah al-Ikhlas "Kul huva Allahahu Ahad. Allahahu s-samad. Lam yalid wa lam yuulyad. Wa lam yakullahuu kufuvan ahad"(Sura al-Fatiha and a short surah are read aloud by the imam, as well as men, "Amine" pronounced silently) (Fig. 3)

With your hands down, say: "Allahu Akbar"(the imam, as well as the men, read aloud) and perform ruku" (waist bow). While bowing, say: "Subhana-Rabbiyal-"aziym"- 3 times. After the hand, straighten your body to a vertical position, saying: "Samigallahu-limyan-hamidah"(Imam, as well as men read aloud) then say "Rabbana wa lakal hamd"(Fig. 4)

Then speak "Allahu Akbar"(Imam, as well as men read aloud), perform sajda (bow to the ground). When performing soot, you must first kneel down, then lean on both hands, and only after that, touch the soot area with your forehead and nose. When bowing, say: "Subhana-Rabbiyal-Agyla"- 3 times. After that with the words "Allahu Akbar"(Imam, as well as men read aloud) rise from the soot to a sitting position after pausing in this position for 2-3 seconds (Fig. 5)

And again in words "Allahu Akbar"(Imam, as well as men read aloud) fall into soot again and say again: "Subhana-Rabbiyal-Agyla"- 3 times. Then say "Allahu Akbar"(Imam, as well as men read aloud) rise from the sajd to a sitting position and read the arc of Attakhiyat "Attakhiyaty lillahi vassalavaty vatayibyatu. Assalamy aleyke ayuhannabiyu va rahmatyllahi wa barakatykh. Assalamy aleyna va galya gyybadillahi s-salihiin. Ashhady alla ill yaha illallah wa ashhadi Anna Muhammadan. Gabdyhu wa rasylyukh." Then read Salawat "Allahuma sally ala Muhammadin wa ala ali Muhammad, kyama sallayta ala Ibrahima wa ala ali Ibrahima, innakya Hamidum-Majid. Allahuma, barik ala Muhammadin wa ala ali Muhammad, kyama barakta ala Ibrahima wa ala ali Ibrahima, innakya Hamidum-Majid "Then read the du"a of Rabban “Rabbana atina fid-dunya hasanatan va fil-akhyrati hasanat va kyna ‘azaban-nar”. (Fig. 5)

Say greeting: "Assalamu galekum wa rahmatullah"(the imam, as well as men, read aloud) with the head turned first towards the right shoulder, and then towards the left. (Fig. 7)

Raise your hand to make a dua "Allahumma anta-s-salamu wa minka-s-s-salaam! Tabarakta ya za-l-jalali wa-l-ikram" This completes the prayer.

We continue the story about performing prayer for beginners. In this article, with the permission of Allah, we will talk about how to perform prayer for a beginner, what violates prayer, and we will answer common questions about prayer

Each prayer consists of a certain amount rak'ats– a set of actions that include reading certain surahs of the Koran while standing, making one bow from the waist (ruku) and two bows to the ground (sajdah).

Morning prayer ( Fajr) comprises two rak'ahs,

lunch ( zuhr) - from four,

afternoon ( asr) also from four,

evening prayer Maghreb- from three,

and night prayer isha- from four.

However, in addition to the obligatory part (fard), each prayer also includes a certain number of desirable prayers (sunnat), which are not necessary to perform, however, a reward is also promised for their performance. Beginners, of course, should first accustom themselves to regularly performing the obligatory part of the five prayers, but then they should try to perform sunnat prayers in addition to the main ones.

Also, scholars of the Hanafi madhhab consider it obligatory ( wajib) performing namaz vitr, consisting of three rak'ahs which is performed after the night Isha prayer.

After you have performed ablution and closed the awrah, stand on the prayer mat (if you do not have one yet, you can use a clean towel or sheet for this purpose), facing the qibla, and express the intention in your heart ( niyat) perform prayer. During the intention, you need to name the prayer that you are going to perform (obligatory or desirable and its name is Fajr, Zuhr, Asr).

The intention is pronounced mentally, approximately in the following words: “I intend to perform fard (obligatory part) of this morning for the sake of Allah.(For example) Fajr prayer(or name the prayer you are going to perform).

Note: the intention to perform namaz must be pronounced mentally, but the introductory takbir, surahs of the Koran and the necessary duas are pronounced out loud(not necessarily loudly, you can whisper, but so that you can hear yourself, moving your lips and tongue).

1. After expressing your intention, raise your hands with your palms facing outward towards your shoulders and say (out loud!) the phrase “Allahu Akbar!” (this is the so-called introductory takbir) (as shown in the picture). When raising your hands, make sure that your sleeves do not fall down and your aura does not open - this can ruin your prayer!

2. Then fold your hands on your chest (right over left) and read Surah Al-Fatiha

Surah Fatihah (Opening)(approximate transliteration and translation):

بسم الله الرحمن الرحيم

[Bismillahi r-rahmani r-rahim]

In the name of Allah, the Gracious, the Merciful

الحمد لله رب العالمين
[Al-hamdu lillahirabbil-alamin]

Glory to Allah, Lord of all worlds

الرحمن الرحيم
[ar-rahmanir-rahim]

The Gracious, the Merciful

مالك يوم الدين
[maliki yaumid-din]

Lord of the Day of Judgment

إياك نعبد
[iyyakya nabudu]

We worship you alone

و إياك نستعين

[ua iyyakya nastayyin]

and to You alone we cry for help

اهدنى الصراط المستقيم

[ikhdinas-syratal-mustaqiyim]

Guide us on the righteous path

صراط الذين أنعمت عليهم
[sypatallazina an'amta aleikhim]

the path of those whom You have bestowed with Your blessings

غير المغضوب عليهم
[gairil-magdubi aleihim]

those who have not incurred Your disfavor

و لا الضآلين
[wa yad-dooollin (Amin)]

and those who have not fallen into error. (Amen)

(as mentioned above, for the first time you can limit yourself to pronouncing the phrases “Bismillah”, Alhamdulillah” “La ilaha illallah”).

While reciting surahs, the gaze is directed to the intended place of prostration.

3. Saying the words “Allahu Akbar” make a bow – ruku’. Women do not bow as deeply as men. The gaze is directed to the toes; the hands lie on the knees without clasping them.

4. After performing the hand, straighten up again to a standing position.

5. With the words “Allahu Akbar” bow to the ground (sajdah). To perform it, they first kneel down, then lean on their hands and then touch the surface of the earth with their nose and forehead. The toes (at least two fingers) should touch the ground, the elbows touch the floor and press against the body, and the stomach should be pressed against the thighs.

6. With the words “Allahu Akbar,” rise to a sitting position for a short period of time, which is sufficient to pronounce the phrase “Subhanallah.” Then say “Allahu Akbar” again and make a second prostration.

Here The first rak'ah of prayer ends.

7. With the words “Allahu Akbar,” rise to a vertical position for the second rak’ah of prayer and fold your hands on your chest as described above.

2nd rak'ah:

8. First, as in the first rak'ah, read Surah Al-Fatihah (or say the words of dhikr - remembrance of Allah). Usually, in the second rak'ah, some short surah is also recited, but a beginner can limit himself to only one surah Al-Fatiha. Then perform ruku' and sajdah as described above.

9. After making two prostrations, sit on your feet (as shown in the picture), your hands are on your knees, both legs are shifted to the right side. You should sit not on your left leg, but on the floor. In this position, the dua Attahiyat is pronounced.

Approximate transliteration and translation:

التحيات لله و الصلوات و الطيبات
[At-tahiyyatu lillahi was-salayatu uat-tayyibat]

Salutations to Allah, prayers and good deeds.

السلام عليك أيها النبي و رحمة الله و بركاته
[As-salamu alaikya ayyuhan-nabiyyu wa rahmatullahi wa barakatukh]

Peace be upon you, O Prophet, the mercy of Allah and His blessings.

السلام علينا و على عباد الله الصالحين
[As-salamu alaina wa ala ibadillahis-salihin]

Peace be upon us and the true servants of Allah.

أشهد أن لا إله إلا الله و أشهد أن محمدا عبده و رسوله
[Ashhadu alla ilaha illallah wa ashhadu anna muhammadan abduhu wa rasulyukh]

I testify that there is no god but Allah
and I bear witness that Muhammad is His servant and Messenger.

Attention! When pronouncing the words “la illaha”, you need to raise the index finger of your right hand, and while pronouncing the words “illa Allah”, lower it.

11. If you perform morning prayer (fajr) after pronouncing the dua At-Tahiyat, the greeting (taslim) is pronounced at the end of the prayer. With the words “Assalamu alaikum wa rahmatullah,” turn your head towards your right shoulder, and then - with the same words - towards your left.

If you perform a prayer consisting of more than two rak'ahs, then after pronouncing the dua At-Tahiyat (without saying the greeting of the end of the prayer!), you need to rise to a standing position and perform one more (if you are performing the Maghrib prayer) or two more rak'ahs (if you are performing the Zuhr, Asr, Isha prayers). After completing the last (third or fourth rak'ah), sit down again and say the dua At-Tahiyat again, then say the greeting “Assalamu alaikum wa rahmatullah!”, turning your head first to the right shoulder, then to the left.

After performing the prayer, you can turn to Allah with your personal requests (in any language, not necessarily Arabic).

Note:

In the third and fourth rak'ahs of the obligatory prayer after reading Surah Fatiha, there is no need to read the second sura. If you perform a sunnat prayer consisting of four rak'ahs, then the second surah is pronounced in the third and fourth rak'ahs.

Witr prayer

As mentioned above, Hanafi scholars consider it obligatory to perform Witr prayer: the prayer performed after the night Isha prayer and before the time of Fajr prayer. Witr prayer consists of three rak'ahs. Before committing it, the intention is pronounced approximately as follows: “I intend to perform Witr prayer for the sake of Allah”- it is not indicated whether this is a sunnat or a fard prayer, since there is disagreement among scholars on this issue. In the third rak'ah of this prayer, after reading Surah Al-Fatiha, you need to read a short surah, then say “Allahu Akbar”, raise your hands in the same way as for the opening takbir, then fold them on your chest and say the dua Qunut:

Approximate transliteration:

“Allaahumma inna nasta‘iinuka wa nastakhdiika wa nastagfiruk, wa natuubu ilyaik, wa nu’minu bikya va natavakkyalu ‘alaik, wa nusnii ‘alaikal-haira kullahu, va nashkurukya wa laya nakfuruk, wa nakhlya‘u wa natruku man yafjuruk . Allahumma iyakya na'budu wa lyakya nusalli wa nasjudu, wa ilaikya nas'a va nakhfid, wa narjuu rahmatakya va nakhshaa 'azaabak, inna 'azaabakya bil-kuffaari mulhik.'

“O Allah! We appeal to Your help, ask to lead us along the right path, ask You for forgiveness and repent. We believe and rely on You. We praise You in the best possible way. We thank You and do not deny You. We reject and leave (leave) all those who commit lawlessness. Oh my God! We worship You alone, we pray and bow to the ground before You. We strive and direct ourselves towards You. We hope for Your mercy and fear Your punishment. Verily, Your punishment befalls the atheists!”

If a person has not yet learned the dua Qunut, you can say the following dua:

“Rabbana atina fid-dunya hasanatan, wa fil-aakhyrati hasanatan wa kynaa ‘azaaban-naar.”

“Our Lord! Give us good things in this life and in the future, protect us from the torments of Hell.”

What actions violate prayer?

1. During prayer, you cannot talk or laugh - moreover, loud laughter (that people standing nearby can hear it) violates not only prayer, but also ablution. However, smiling (without sound) does not violate the prayer.

2. You cannot make any sounds or sigh. Sneezing or coughing does not break the prayer.

3. You cannot cry for worldly reasons (crying out of fear of Allah is allowed).

4. You cannot perform multiple small actions unnecessarily (adjusting clothes, scratching). Minor actions done for a good reason are forgiven, but care must be taken to keep them to a minimum.

Superfluous actions are defined, according to the strongest opinion, as actions which, if seen at a distance by an observer who does not know that you are praying, would completely convince him that you are NOT praying. If you have doubts, then this is not an unnecessary action - and it does not violate the prayer. Generally, three continuous major actions are considered superfluous (based on Ibn Abidin's Radd al-Mukhtar).

5. A man and a woman cannot perform namaz while standing in the same row (there must be some distance or barrier).

Frequently asked questions about prayer:

Is it possible to perform namaz using a piece of paper or a book? Beginners often perform namaz by looking at a book or piece of paper with a hint. This should be avoided, because in this case it turns out that you are performing many unnecessary actions that make your prayer invalid.

Is it possible to pray during Haida or Nifas? - No, a woman does not perform prayer during menstruation (haid) and postpartum bleeding (nifas). If she does perform namaz at this time, she falls into sin. For the validity of worship, it is very important to learn how to correctly determine the beginning and end of the haida - because if you start praying before your period has ended, such prayers will not be valid, and vice versa, if you do not pray when your period has already ended, it will turn out that you miss prayers without a valid reason. In both cases, you will have to make up for missed prayers later. You can read about Haida here The prayers missed at this time (Haida and Nifasa) do not need to be made up.

Do I need to make up for missed prayers?- Missed prayers - for any reason (except those missed due to menstruation and postpartum bleeding) - must be made up! So if you overslept the morning prayer or were unable to pray at work or school, you definitely need to make up for these prayers later.

If a person did not begin to pray when he came of age(in particular, a woman - not from the moment when her period began), but at a more mature age, do these prayers need to be replenished? – Yes, such prayers must be completed.

How to pray at work or school?– People often say that they are unable to pray at work or at school. These reasons are not considered valid - you should make every effort to find a time and place for prayer.

What if my parents do not allow me to perform namaz?– Unless there is direct violence against you (for example, you are not threatened with death or serious injury - and you must be confident that the threat will actually be carried out!), and this is unlikely in the case of loved ones, you should begin to pray, despite their dissatisfaction. Your family is not at home all day, they are not watching your every move - so choose a time when you are not being paid attention to, find a quiet place in the house and pray. Be patient and firm in your decision - inshaAllah, over time, your family will come to terms with your choice and will even respect you for your strength of character.

Is it possible for women to read namaz in a separate women's jamaat?(not behind a male imam, but choose some knowledgeable sister and perform prayer behind her). Hanafi scholars consider such an action to be makrooh tahrimi (close to forbidden), so one should refrain from this (although the scholars of the Shafi'i madhhab allow this).

Women sometimes ask: Is it possible to pray with a child in your arms? or what to do if, during prayer, a child climbs onto the mother’s back or into her arms (or touches her): In this article you can read a detailed explanation of this issue “Prayer with a child in your arms”
Muslima (Anya) Kobulova

Based on materials from the Darul-Fikr website

Starting the day by worshiping Allah Almighty is an obligation for Muslims. By reading the obligatory prayer five times a day, followers of the Final Messenger of God (s.g.v.) constantly keep themselves in good shape, charged with positive energy and a creative attitude in order to make the world around them a better place.

Procedure for performing the Sabah prayer

The Fajr prayer is very simple in its structure. It includes two rakat (rakaat) of sunnat and the same number of farda. In general, their performance is almost identical, with the exception of a few points that will be mentioned below. Here we will describe how to read the morning prayer using the example of two fard rakqats. Follow these instructions and also watch the video.

Please note, that the body positions of the person praying, described later in the text, apply to men. For the female gender they are slightly.

2 rakat fard of morning prayer

Rakagat #1

Intention (niyat). Everything begins with intention and will be judged by it - this is precisely the message of one of the most famous sayings of the Prophet Muhammad (s.a.w.) (see collections of Al-Bukhari and Muslim). Namaz is no exception. To perform this element of prayer, you do not need to memorize any special prayer formulas. It is enough just to think that now the time has come for Fajr prayer, and the believer is ready for it. You can also silently formulate a phrase about your intention to pray (in any language). In Russian it might sound something like this: "Oh Lord! I intend to recite two rakat fard of the Sabah prayer.”

After pronouncing the intention, the believer standing in the direction of the qibla loudly says takbir-tahrim(words "Allahu Akbar"), raises the hands to the level of the head (backs of the palms back). At this moment, the thumbs touch the earlobes (if the person praying is a representative of the Hanafi or Maliki madhhab) or not (for Shafiites and Hanbalites). It is from this starting point that a person fully begins morning prayer - he cannot be distracted, say extraneous words, or look at everything around him. During worship, you should stand quietly, meekly, directing your gaze to the place where you will bow to the ground.

Dua-sana. The believer folds his hands on his stomach so that the right palm clasps the left wrist with the outer fingers of the hand. Hanafis place their hands folded in this way below the navel, Shafi'is - above, and Hanbalis are free to decide what is more convenient for them. The Malikites even freely lower their hands.

Having taken the described position (it is called kyyam), must be read Dua-sana. There are certain differences in its formulation among the Shafiites and representatives of other directions of theological and legal thought of Sunni Islam. Let's give both versions.

The Shafi'is recite the following text:

“Wajakhta Wajihiya Lillyazia Fataras-Samaaati Wal-ard, Haniham Muslim, Wa Maa Anal-Mushrikin, Innas-Salyati Wa Nusuki, Wa Mahyai Mamati Lillyakhi Rabbil -'alamiin, La Sharykia Lakh In »

Translation:“I direct my face to the One who created the heavens and the earth. I am not one of the polytheists who worship someone else, because, truly, my faith and actions based on it, life and death - all this is with Allah, Who is alone and has no partners. This is what I am obliged to do, I am truly a believing Muslim.”

In other madhhabs a different - shorter - text is read:

“Subhanyaka Allahummya wa bihamdikya, wa tabarakasmukya, wa ta’ala jaddukya, wa la Ilyaha gairuk”

Translation: “Praise be to You, Almighty Creator! Your name is the greatest, nothing compares to it. No one is worthy to be equal to You. No one is worthy to be worshiped except You."

Koranic suras and verses in qiyam. After the prayer-san, it is necessary to pronounce ta’auuz and bismillah: “A’uzu bilLyahi minashshaitanir-rahim, bismilLakhir-Rakhmyanir-Rakhim”(“I appeal to Allah Almighty from the wiles of Satan, who must be stoned. In the name of Allah, the Gracious and the Merciful”) and read loudly the first surah of the Koran “Al-Fatiha”. Following it is an additional sura (usually short, for example) or at least 3 verses from any other sura (if it is long).

Ruku’ (waist bow). After reading the sacred verses from the Book of Allah and saying takbir ("Allahu Akbar") we go into a bow. To do this, we rest the center of our palms on our kneecaps, and our back bends so as to be as parallel to the floor as possible. The gaze is fixed on the feet. That is, if you look at the person praying from the side, his position will be similar to the letter “G”. While bowing from the waist, the believer says the formula three times: "Subhanya Rabbial-'Azym" (“Most pure [from all bad, negative] is our Master”). Next he says the formula “Sami’Allahu limyan Khyamide” (“Allah Almighty knows everything, all the praises [that come to Him]”). Having said this, the worshiper comes out of the waist bow and takes a vertical position (here the hands are lowered at the seams), after which he says the phrase once "Rabbanya, LaKal-hyamde" (“O Lord of the worlds! All these praises are directed to you.”)

Sajdah (prostration) or Sujud). Proclaiming takbir ("Allahu Akbar") We begin to bow to the ground, first lowering our knees to the surface of the floor, and then our hands and head. The forehead and nose are touched to the floor, the eyes remain open. The hands are positioned at head level so that the elbows are raised above the floor. Shafiites have their palms in line with their shoulders, and their elbows are also off the floor. Hanbalites prostrate differently: first, they touch the floor with their hands, and only after them, their knees.

Lowering his head to the floor, the worshiper says to himself three times: "Subhanya Rabbi al-A'la" (“Most pure [from any negativity] is My Great Lord”). After this, the worshiper pronounces takbir and leaves the sajda for a few seconds, sitting on his left leg and holding his right leg in the so-called half position - the body weight does not fall on it, it is slightly tucked to the side, with the toes facing in the direction of the qibla. The hands are on the knees. Next, the believer, having said takbir, again goes into a state of prostration, where he pronounces the same phrase "Subhanya Rabbi al-A'la".

Returning from Sujud is marked by takbir and taking up the vertical position of the kyyam. We proceed to the next rakqat of the fard part of the Fajr prayer.

Rakagat #2

Here in qiyam, the believer no longer reads the dua-sana, but immediately moves on to the “Fatiha” surah, followed by an additional one (for example,). Further, everything is similar to the previous rakagat - ruku’ and sajdah.

Differences begin at the end of Sujud. In the 2nd rakat, after prostration, a person sits in the same position as in the middle of both prostrations. It's called cu'ud(from Arabic literally - “sitting”). In this position, one pronounces to oneself dua tashahhud:

“At-tahiyatu lillahi was-salayatu uat-tayibyat. Assalamu ‘alaika, ayuhannabiyu, wa rahmatullahi uabyarakatuhu. Assalamu ‘alaynya wa ‘ala ‘yybadillahi-s-salihiin. Ashhadu al-la-ilaha illa-Llahu, wa ashhadu an-na Muhammadan gabduhu wa Rasulukh"

Translation:“Our greetings, prayers, supplications and praises to You, Almighty. Peace be upon you, our Prophet, mercy upon you from Allah Almighty, Lord of the worlds, and His blessings. I bear witness that there is no one worthy of worship except Allah Almighty. I testify that Muhammad is His servant and messenger."

Often dua tashshahud is accompanied by special gestures. At the moment of pronouncing “Ashhadu al-la-ilyayaha illa-Llahu,” the index finger of the right hand is raised until the second part of the testimony “wa ashhadu an-na...” begins.

Then comes another plea - dua salawat:

“Allahumma salli ‘ala Muhammadin wa ‘ala Ali Muhammad. Kama salaita ‘ala Ibrahima wa ‘ala Ali Ibrahima. Innyaka hamiidun majid. Allahumma barik 'ala Muhammadin wa 'ala Ali Muhammad. Kyama baraktya ‘ala Ibrahima wa ‘ala ali Ibrahima, innyaka hamiidun majid”

Translation:“Oh, Almighty Allah! Bless Muhammad and his family as You blessed Ibrahim and his family. Verily, You are Worthy of Praise. O Almighty Creator! Send blessings upon Muhammad and his family as You blessed Ibrahim and his family. Verily, You are worthy of glory and praise.”

Following the salawat is part of the verse from Surah Al-Baqarah:

“Rabbanya-attiinya fid-dunya hasanatyau-ua fil akhirati hassanatau ua kyina gazabannar” (2:201)

Translation: “Oh, our Great Master! Give us goodness in this world and the Eternal world. Provide us with protection from Hell and its torments.”

The person praying reads this to himself, as well as the tashahhud with salawat.

Taslim (greeting). Finally, the time of greeting approaches, when the reader of the prayer turns his head first to the right and then to the left, directing his gaze to his shoulders. At each turn, you should say the following words out loud: “As-salamu galaykum wa rahmatullaa.” (“Greetings to you and the mercy of Allah”). By “you” here we mean other believers who pray nearby, angels who record our deeds, and Muslim jinn.

Then the worshiper says three times "Astagfirullahi" (“Forgive me, Allah Almighty”) and speaks out loud dua greetings:

“Allahumma, Antas-salamu uaminKas-salaam. Tabarakta ya zal-jalali wal-ikram"

Translation: "ABOUTAlmighty Allah! You are the world, and You are the source of the world. Grant us Your blessing."

While making this final dua, you should keep your hands opposite your chest. Having completed it, “Amen” is pronounced, and the believer wipes his face with his palms. This completes the two rakat of the fard part of the Sabah prayer.

Sunnat in 2 rakat

As mentioned above, the sunnat in the Fajr prayer is practically no different from the obligatory part of the prayer. You just need to remember that takbirs, Quranic surahs and other elements that are pronounced loudly in fard are not spoken out loud during sunnat rakaghats. In addition, it must be recalled that 2 rakat of sunnat in the sabah prayer precede the fard.

Dua-qunoot as part of Fajr prayer

This is perhaps one of the few debatable points that concern this prayer. True, the level of intensity in discussions between different theological and legal schools is relatively low. In particular, the Shafiites are confident that dua qunoot is sunnah, since its recitation was practiced by the Prophet (s.a.w.). The basis for this statement is a hadith in the collection of al-Hakim, which narrates how in the fard part of the morning prayer the Mercy of the Worlds Muhammad (s.g.w.) after leaving ruku ’ in the 2nd rakagat, raising his hands to chest level, he read the following dua:

“Allahummya, ikhdinya (a) name (a)n hyadyaitya vya gyafinya (a) name (a)n ‘afyaytya. Vya tävällänä fiimän tävälläitä. Vya bya(a)rik lanya(a) name(s) a’tyaykya. Vya kynya (a) sharra mya (a) kadaitya. Fiinnyakya taqdii vya la(a) yukda ‘alaikya. Vya innyahu la ya’izzu myan ‘adyatya. Tyya (a) raktya Rabbi (a) vya tjaya (a) laytya. Falyakal-hyamdu ‘ala(a) mya(a) kadaitya. Nyastyagfirukya nyutubu ilyaykya. Vya sally-lLahummya gyala (a) sayyidinya (a) Muhyammadin, an-Nyabiyi-l-ummiyi vya gyala (a) aalihi vya sahibihi vya sallym"

Translation: “Oh, Great Master! Make us the same as you made those who, according to Your will, are on the straight path - guide us along this path! We ask You to protect us from adversity, like those who were delivered from it by You! Grant us blessings on what You have determined for us. Protect us from evil! It is You who rule everything, and Your decision changes everything. No one who has received Your support can be disadvantaged. No one can achieve strength and power who is deprived of Your mercy. Your blessings are great, You are pure from all negative things that may be attributed to You out of ignorance or unbelief. Forgive us, Almighty. And we ask for blessings for our prophet Muhammad and his family, as well as his Sahabah.”

Hanafis and other Sunnis consider the hadith from al-Hakim's collection to be weak. In addition, there is an opinion according to which the Messenger of the Almighty (s.g.w.) read dua-kunut in the Fajr prayer for only one month, but after that he abandoned this practice.

If you adhere to the Shafi'i madhhab and are going to say dua qunoot in namaz sabah, then you need to adhere to the following routine:

Coming out of the bow and saying "Rabbanya, LaKal-hyamde", keep your hands at chest level with your palms facing the sky and read the above text of dua qunoot. Next, go to Sujud and complete the prayer as described above.