Afternoon namaz asr: how the ikende prayer is read. How to read the afternoon prayer Afternoon prayer salat

18:22 2016

In our time, there are disputes about the beginning of the time for the Asr prayer. Start times vary slightly across different schools of law.

There are two main opinions on how to calculate the time of Asr. Most of the madhhabs (Shafi'i, Maliki, Jafar and Khanbali) say that this is the time when the length of the shadow of any object is equal to the length of the object itself plus the length of the shadow of that object at noon. The dominant opinion in the Hanafi madhhab is that Asr begins when the length of the shadow of any object is twice the length of the object and the length of the shadow of that object at noon.

The following formula calculates the difference in time between the middle of the day and the time during which the shadow of an object is t times the length of the object itself plus the length of that object's shadow at noon:

Formula for determining the time Asr

In this way:

where AH is the time of Asr according to the Hanafi madhhab

AS - time of Asr according to other madhhabs

Z - Zuhr time

A is the time difference calculated using the formula above.

An example of prayer times according to the method of Um Al-Qura - Mecca, inProkopyevsk, Prokopyevsk urban district, Kemerovo region, Siberian Federal District, Russia

By Hanafi

Shafi'i, Maliki, Hanbali, Jafari

“Protect prayers, and especially the middle prayer. And stand before Allah humbly "(al-Bakara 2: 238). That is: "Perform prayers properly, fulfilling all their conditions, and perform them in a timely manner and especially the afternoon (asr) prayer" (Tafsir Ibn Kathir "1/578," Taysirul-Karimi-Rrahman 97).

The angel Jibril, peace be upon him, came (one day) to the Prophet Muhammad ﷺ and exclaimed: "Get up and pray!" Prophet Muhammad ﷺ performed it when the sun had passed its zenith. Then the angel came to him in the afternoon and called again: "Get up and pray!" The Messenger of the Most High ﷺ performed another prayer when the shadow of the object became equal to it. Then Jibril, peace be upon him, appeared in the evening, repeating his call to prayer. The Prophet ﷺ performed namaz immediately after sunset. The angel came late in the evening, once again urging: "Get up and pray!" The Prophet (peace and blessings of Allaah be upon him) performed it as soon as the evening dawn disappeared. Then the angel of Allah came with the same reminder at dawn, and the Prophet ﷺ performed namaz at the appearance of dawn. This happened on the day after the historically important and remarkable night of the Ascension (al-Miamianeraj). The next day, at noon, the angel Jibril came again, and the Prophet (peace and blessings be upon him) performed namaz when the shadow of the object became equal to him. Then he appeared in the afternoon, and the Prophet Muhammad (peace and blessings of Allaah be upon him) performed namaz when the shadow of the object was two lengths of it. In the evening, the angel came at the same time as the day before. The angel also appeared after half (or the first third) of the night and performed the night prayer. The last time he came at dawn, when it was already significantly dawn (shortly before sunrise), prompting the Prophet (peace and blessings of Allaah be upon him) to perform the morning Fajr prayer. Then the angel Jibril said: "Between these two (time boundaries) is the time [of the obligatory prayers]." In all these namaz, the imam for the Prophet Muhammad, peace and blessings be upon him, was the angel Jibril, who came to teach the Prophet (peace and blessings of Allaah be upon him) namaz. The first midday prayer and all subsequent ones were performed after the night of the Ascension (al-Miamiokraj), during which it became obligatory by the will of the Creator to perform five daily prayers. In the theological writings and corpuses, where this hadith is quoted, it is emphasized that, along with other reliable narratives, it has the highest degree of reliability. This was the opinion of Imam al-Bukhari.

Asr prayer times

The Messenger of Allah (peace and blessings of Allaah be upon him) said when to perform Asr prayer: "Perform the afternoon ('asr) prayer when the object's shadow is equal to its length."(an-Nasai 1/91, at-Tirmidhi 1/281). The authenticity of the hadith was confirmed by Imam Abu ‘Isa at-Tirmidhi, al-Hakim, al-Zahabi and al-Albani. According to the Hanafi madhhab, asr-namaz comes later than in all the others. Asr-namaz lasts until sunset.

Time of Asr prayer according to the Hanafi madhhab

There are three opinions in the Hanafi madhhab about when the time for performing Asr prayer begins.

1. According to one opinion, Imam Abu Hanifa (may Allah be pleased with him) said that when determining the time of Asr prayer, it is necessary to take into account the "fayu zzaval" or, as it is also called, the shadow of deviation. Deflection shadow is the minimum shadow of an object that an object casts when the sun is at its zenith. As a result, the time of asr prayer begins when the shadow of the object is equal to the sum of the two heights of the object and the length of the deflection shadow.

This method is considered the most used in the Hanafi madhhab. And most of the caliphs of this madhhab consider the transmission of this method of Imam Abu Khalifa to be true.

2. The following opinion transmitted from Imam Abu Hanif is confirmed by his associates, Imams Abu Yusuf and Muhammad (may Allah be pleased with them all), as well as Imam Abu Jafar at-Tahavi. This opinion is based on another version of the hadith on this topic. It says that the angel Jibril (peace be upon him) began to lead the prayer of the Prophet (peace and blessings of Allaah be upon him) after the shadow of the object became equal to the length of this object plus the shadow of the deflection.

It is preferable to take as a basis the first opinion, which guarantees the execution of Asr prayer on time.

3. There is also a third opinion in the Hanafi madhhab. Its transmission comes from Imam Assad, one of the associates of Imam Abu Hanifa (may Allah be pleased with them), which Imam al-Sarakhsi conveys in the book "al-Mabsut". According to this opinion, between the end of the Zuhr prayer and the beginning of the Asr prayer there is a period of time equal in time to the increase in the shadow of the object by its length. Moreover, this time is an abandoned time - "vaktu mugmal". This means that fard namaz is not performed at this time. It is believed that if namaz is performed at this time, it will be considered "kada" (restored), and not performed on time. Therefore, zuhr prayer should be done before the onset of the abandoned time, and asr prayer after. This method allows you to connect two conflicting transmissions, which are given above.

On the need for the timely performance of the middle prayer - Asr

Ibn ‘Umar (may Allah be pleased with him) said that the Prophet (peace and blessings of Allaah be upon him) said: "He who misses the afternoon (‘ asr) prayer is like one who has lost his family and property. "... (al-Bukhari 552, Muslim 1/435).

Buraydah (may Allah be pleased with him) said: “Perform the afternoon (‘ asr) prayer early (immediately after its time), for truly, the prophet (peace and blessings of Allaah be upon him) said: "The deeds of the one who leaves the afternoon prayer will be in vain!""(al-Bukhari 553).

The time when it is forbidden to do the afternoon prayer is makruh

The time when the sun turns red and stops blinding the eyes, approaching the horizon, is blameworthy (makruh) for performing namaz. For this reason, a Muslim should not postpone Asr Namaz until that time without a valid reason "Do not pray before sunrise in the morning and before sunset in the evening, for at this time the horns of the Shaitan rise" (Imam al-Bukhari, Imam Muslim, an- Nasai).

If the obligatory prayer was nevertheless postponed until the time of makrooh, it still needs to be done before the sun sets over the horizon.

When namaz is considered to be done on time

The time of the afternoon (asr) prayer lasts until sunset. The Prophet (peace and blessings of Allaah be upon him) said: "The one who managed to bow down to the ground (sajdah) of the prayer of Asr, before the sun went down, he found Asr."... al-Bukhari 579, Muslim 608. That is, by bowing to the earth, we mean the first full-fledged rak'at of the Asr namaz

On the prohibition of postponing Asr prayer for a later time without a reason

The unreasonable postponement of performing Asr prayer until the end of his time is considered a quality of a hypocrite. Al-‘Alya ibn ’Abdur-Rahman said:“ that one day they went to Anas (may Allah be pleased with him) home in Basra, and Anas asked: “Have you already performed the afternoon (asr) prayer?” They said: "No, we performed only the lunch (zuhr) prayer!" Then Anas said: "Perform asr!" After they completed the prayer, he told them: "I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: "This is the prayer of a hypocrite who sits and waits until the sun begins to set between the shaitan's horns, and then rises and quickly performs four rak'ats, not remembering Allah in them, except for a little!""(Muslim 622).

Kadi ‘Iyad explained it this way:“ In the words 'This is the prayer of a hypocrite' - a censure of their act and a warning against assimilating to hypocrites in dragging out prayer until such a time for no reason! It is a laudable act to rush to the timely completion of prayer, and delaying prayer is a blameworthy and forbidden thing! "See Sharh Muslim 2/589.

Asr prayer times for places where it is difficult to tell the time by the sun

If a Muslim lives in a country where it is not possible to determine the time of prayer by the sun. Because the days are not proportionally large or small, or there is a polar day or night. In such cases, the Muslim should use the Meccan timetable for prayers or be guided by the sunset and sunrise in a nearby country. The second way is preferable.

Why does Asr start namaz later in the Hanafi madhhab than in the other three madhhab?

The fact is that in the Hanafi madhhab, the time of the asr prayer begins when the shadow of the object will be equal to two lengths of the object itself, and in other madhhabs, the time of the asr prayer begins when the shadow of the object will be equal to the length of the object itself, that is, the shadow will be like this as well as the object itself.

But it should be noted that in our more northern latitudes, at the time of the zenith, there is already a certain shadow, approximately equal to half the length of the object, in contrast to the regions of the solar equator, there at the time of the zenith the object has no shadow, the sun is directly overhead.

This means that when calculating the asr prayer, one must take into account the presence of a shadow during the zenith. Thus, the namaz asr comes with us when the shadow of the object will be equal to the length of the object itself + the shadow that was at the zenith. Simply put, asr occurs when the shadow of the object becomes equal to 1.5 of the length of the object itself. And the Hanafis have 2.5. It's approximately.

The Prophet (peace and blessings of Allaah be upon him) said: وصلى بي جبريل العصر حين كان كل شيء مثل ظله "Jibril read Asr with me, when every thing was the same length as its shadow."(Abu Dawud and Ahmad, isnad authentic).

In view of this argument, the opinion that the time of asr prayer occurs when the shadow of the object is equal to the length of the object itself is correct.

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 in the territory of the Russian Federation and the CIS, the most widespread is the madhhab of Imam Noumanman ibn Sabit Abu Hanifa, as well as the madhhab of Imam Muhammad ibn Idris al-Shafi'i, we will analyze in detail only the features of the two schools mentioned.

In ritual practice, it is desirable 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 namaz prayer and pay zakat [obligatory alms]. Hold on to God [ask for help only from Him and rely on Him, strengthen yourself through worshiping Him and doing good deeds before Him]. He is your Patron ... "(see).

Attention! All articles on prayer and issues related to it, read in a special section on our website.

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

In addition to these verses, we recall that the hadith, which lists the five pillars of religious practice, also mentions the daily fivefold prayer.

To pray, the following conditions must be met:

1. The person must be a Muslim;

2. He must be an adult (children must 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 - Kaaba is located;

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

Morning Prayer Procedure (Fajr)

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

The morning prayer consists of two sunnah rak'ats and two farda rak'yats.

Two Rakyats of the Sunnah

At the end of the adhan, both the one who read and heard it pronounce "salavat" and, raising their hands to the level of the chest, turn to the Almighty with a prayer traditionally read after the adhan:

Transliteration:

“Allaahumma, rabba haazihi ddamanovati ttaammati wa ssalyayatil-kaaima. Eti muhammadanil-vasiylyata wal-fadilya, vab'ashu makaaman mahmuudan ellazii va'adtahy, varzuknaa shafa'koyatu yamal-kyyayame. Innakya yya tukhliful-miiyo'kaad ".

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 invocation and beginning prayer! Give the prophet Muhammad "al-wasyil" and dignity. Give him the promised high position. And help us take advantage of his intercession on the Day of Judgment. Truly, you do not break what you promised! "

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

Transliteration:

"Allaahumma haaze ikbaalu nahaarikya wa idbaaru lailikya wa asvaatu duoranikaatik, phagfirlii."

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 who call to You. Forgive me!"

Step 2. Niyat

(intention): "I intend to perform the two rak'yats of the Sunnah of the morning prayer, doing it sincerely for the sake of the Almighty."

Then the men, raising their hands to the level of the ears so that the thumbs touch the lobes, and the women - to the level of the shoulders, say "takbir": "Allahu akbar" ("Allah is great"). It is advisable for men to separate their fingers, and for women to close them. After that, men put their hands on their stomachs right under the navel, putting their right hand on their left, wrapping their left hand with their little finger and thumb of their right hand. Women put their hands on their chest, placing their right hand on the left wrist.

The glance of the praying person is directed to the place where he lowers his face during the prostration.

Step 3

Then surah "al-Ikhlyas" is read:

Transliteration:

“Kul huwa llaahu ahad. Allaahu somad. Lam yalid wa lam yuulad. Wa laam yakul-lyakhu 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. [He alone is the one in Whom everyone will need to endlessly.] He did not give birth and was not born. And no one can equal Him. "

Step 4

A person praying with the words "Allahu Akbar" makes a bow in the waist. At the same time, he puts his hands on his knees, palms down. Bending down, he straightens his back, keeping his head at the level of the back, looking at the feet. Having accepted this position, the prayer says:

Transliteration:

"Subhaana rabbi'l-‘azym"(3 times).

سُبْحَانَ رَبِّيَ الْعَظِيمِ

Translation:

"Praise be to my Great Lord."

Step 5

The praying person returns to his previous position and, rising, says:

Transliteration:

"Samiyoyah llaahu li meng khamidekhi."

سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ

Translation:

« The Almighty hears the one who praises Him».

Straightening up, he says:

Transliteration:

« Rabbanaa Lakyal Hamd».

رَبَّناَ لَكَ الْحَمْدُ

Translation:

« Our Lord, praise only to You».

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

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

Translation:

« [Our Lord, praise only to You] which fills the heavens and the earth and what You desire».

Step 6

The one who prays with the words "Allahu Akbar" goes down to bow down to the ground. Most of the Islamic scholars (jumhur) said that, from the point of view of the Sunnah, the most faithful in performing an earthly bow is to lower the knees first, then the hands, and then the face, placing it between the hands and touching the ground (mat) with the nose and forehead.

In this case, the tips of the toes should not come off the ground and be directed towards the qiblah. The eyes must be open. Women press their breasts to the knees, and the elbows to the torso, while it is desirable for them to close the knees and feet.

After the prayer has accepted this position, he says:

Transliteration:

« Subhaana rabbial-a'ing" (3 times).

سُبْحَانَ رَبِّيَ الأَعْلىَ

Translation:

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

Step 7

With the words "Allahu Akbar", the prayer raises his head, then his hands and, straightening, sits on his left leg, putting his hands on his hips so that the tips of the fingers touch the knees. For some time, the prayer is in this position. It should be noted that, according to the Hanafis, in all seated positions when praying, women should sit down, joining their hips and extending both feet to the right. But this is not fundamental.

Then again, with the words "Allahu Akbar", the prayer goes down to make the second prostration and repeats what was said during the first.

Step 8

Raising his head first, then his hands, and then his knees, the prayer stands, saying "Allahu Akbar", and takes his starting position.

This is where the first rak'yat ends and the second begins.

In the second rak'yat, "as-Sana" and "a'lochuzu bil-lyahi minash-shaitoni rajim" are not read. The one who prays begins immediately with “bismilli-lyakhi rrahmani rahim” and does everything in the same way as in the first rak'yat, until the second bow to the earth.

Step 9

After the prayer rises from the second prostration, he sits down on his left foot again and reads "tashahhud".

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

Transliteration:

« At-tahiyatu lil-layahi vas-salavaatu wat-toyibaat,

As-salayama ‘alaykya ayuhan-nabiyu va rahmatul-laahi va barakyatukh,

Ashkhadu allaya ilayakhe illa llaahu wa ashhadu anna muhammadan ‘abduhu va rasuuluh”.

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 with you, O Prophet, the mercy of God and His blessing.

Peace to us and to the pious servants of the Most High.

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.

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

Transliteration:

« At-tahiyatul-mubaarakyayatus-salavaatu ttoyibaatu lill-laiakh,

As-salayama ‘alaykya ayuhan-nabiyu wa rahmatul-laahi wa barakyatukh,

As-salayamu ‘alaynaa va‘ aliyah ’ibaadil-lyaakhi ssaalihiin,

Ashkhadu allaya ilayakhe illa 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 llaahu", the index finger of the right hand is raised up without additional movements with it (while the gaze of the praying person can be turned to this finger) and lowered.

Step 10

Having read "tashahhud", the prayer, without changing his position, pronounces "salavat":

Transliteration:

« Allaahumma sally'Aliya Sayyidinaa Muhammadin va ‘Aliya Eeli Sayyidinaa Muhammad,

Kyama sallyaite ‘aliaya sayidinaa ibraakhiima va’ aliaya eeli sayidina ibraakhiim,

Va baarik ‘Aliya sayyidinaa muhammadin va’ aliaya eeli sayyidinaa muhammad,

Kyamaa baarakte ‘Aliya sayidina ibraakhiima va’ Aliya eeli sayidina ibraakhiima fil-‘alamiin, innekya hamiidun majid» .

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, just as You blessed Ibrahim (Abraham) and his family.

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

Indeed, You are the Praised One, the Glorified One. "

Step 11

After reading "salavat", it is advisable to turn to the Lord with a prayer (du-ian). Theologians of the Hanafi madhhab argue that only the form of prayer that is mentioned in the Holy Quran or in the Sunnah of the Prophet Muhammad (may God bless him and bless him) can be used as a du '. Another section of Islamic theologians admits the use of any form of du''a. At the same time, the opinion of scholars is unanimous that the text of du''a used in namaz should only be in Arabic. This prayer-du'i'a is recited without raising the hands.

Let's list the possible forms of supplication (du'inga):

Transliteration:

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

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

Translation:

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

Transliteration:

« Allaahumma innii zolyamtu nafsii zulmen kyasiira, va innakhu yagfiru zzunuube illia ent. Fagfirlii magfiratan min ‘indici, varkhamniya, innaka 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! Indeed, I have repeatedly acted unjustly towards myself [committing sins], and no one but You forgives sins. Forgive me with Your forgiveness! Have mercy on me! Indeed, You are the Forgiving, the Most Merciful».

Transliteration:

« Allaahumma Innii a'uuzu bikya min ‘azaabi jahannam, wa min’ azaabil-kabr, wa min fitnatil-mahyaya wal-mamaat, wa min sharri fitnatil-myasiikhid-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 that, the prayer with the words of greeting “al-salayama‘ alaykum 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 is where the two rak'yats of the Sunnah prayer end.

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 prayer says: “ Allaahumma ente ssalyayam wa minkya ssalyayam, tabaarakte yaa zal-dzhayali wal-ikraam. Allaahumma a'innii 'ala zikrikya wa shukrikya 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 comes peace and security. Give us a blessing (that is, accept the prayer we have performed). O He who possesses greatness and generosity, O Allah, help me worthy to mention You, worthy to 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 two rak'yats of the morning prayer sunnah, all prayer formulas are pronounced to oneself.

Two Rakyats of Farda

Step 1. Ikamah

Step 2. Niyat

Then all the actions described above are performed when explaining the two Rakyats of the Sunnah.

The exception is that the surah "al-Fatiha" and the surah read after it are pronounced aloud here. If a person prays alone, he can be read both aloud and silently, but it is better to read aloud. If he is the imam in prayer, then it is obligatory to read aloud. The words “a'kokuuzu bil-lyaakhi minash-shaitooni rrajiim. Bismil-lyaakhi rrahmaani rrahiim ”are pronounced to oneself.

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

Tasbihat (glorification of the Lord)

The Prophet Muhammad (peace and blessings of Allaah be upon him) said: “Who, after the prayer-namaz, will say 33 times“ subhaanal-laah ”, 33 times“ al-hamdu lil-layah ”and 33 times“ Allahu akbar ”, which will be the number 99, equal to the number of the names of the Lord, and then add up to a hundred, saying: "Lyaya ilayakhe illa llaahu vahdahu la shariikya lyakh, lyahul-mulku wa lyahul-hamdu, yuhyi wa yumiitu wa huva 'aliaya kulli shayin qadir", [the petty] will be forgiven errors, even if their number is equal to the amount of sea foam ”.

Performing tasbihata belongs to the category of desirable actions (sunnah).

Tasbihat sequence

1. The verse "al-Kursi" is read:

Transliteration:

« A'manuuzu bil-lyayakhi minash-shaitooni rrajiim. Bismil-lyayakhi rrahmaani rrahiim. Allaahu llyayah ilayahya illlya khuval-khayul-kayyuum, yalamu maiikhim baina ayyum maa khalfahum valya yuhiituune bi sheyim-min 'ilmihi illia bi maa shaa', wasi'a kursiyyuhu ssamaavaati wal-ard, va yauuduhu hifzuhumaa wa khuval-'aliyul-'azyim».

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 unlimited. Allah ... There is no God but Him, the eternally Living, Existing. Neither sleep nor slumber will befall him. He owns everything in heaven and everything on earth. Who will intercede before Him, except according to His will? He knows what was and what will be. No one is able to comprehend even particles from His knowledge, except by His will. Heaven and Earth are embraced by His throne , and His concern for them does not bother him. 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), he will be under the protection of the Lord until the next prayer» ;

« Anyone who reads the ayah "al-Kursi" after prayer, nothing will prevent [if he suddenly dies] to go to Paradise» .

2. Tasbih.

Then the prayer, fingering on the folds of the fingers or on the 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 durail is pronounced:

Transliteration:

« Lyaya ilayakhe illa llaahu vahdahu lyaya shariikya lyakh, lyahul-mulku wa lyahul-hamd, yuhyi wa yumiitu va huva ‘aliaya kulli shayin kadiyr, wa ilaikhil-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 the One God. He has no partner. All authority and praise belongs to Him. He quickens and mortifies. His powers and possibilities are endless, and to Him the return».

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

Transliteration:

« Allaahumma ajirniya minan-naar».

اَللَّهُمَّ أَجِرْنِي مِنَ النَّارِ

Translation:

« Oh Allah, remove me from Hell».

After that, the prayer 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 God be upon him) tasbih (tasbihat) can be performed both immediately after the fard, and after the sunnah rak'yats performed after the fard rak'ats. There is no direct, reliable and unambiguous narration on this score, but reliable hadiths describing the actions of the Prophet lead to the following conclusion: “If a person performs Sunnah rak'yats in a mosque, then he performs tasbihat after them; if at home, then tasbihat is spoken after the fard rakiaats. "

Shafi'i theologians placed greater emphasis on pronouncing "tasbihat" immediately after the fardi rak'yats (this is how the division between the farda and sunna rak'yats, mentioned in the hadith from Mu'awiyyah), and the scholars of the Hanafi madhhab - after the fardovs, if after them the worshiper does not gather immediately perform the Sunnah rak'yats, and - after the Sunnah rak'yats, if he commits them immediately after the fardovs (in the desired order, moving to another place in the prayer hall and, thereby, observing the division between the Farda and Sunnah rak'yats, mentioned in the hadith), which completes the next obligatory prayer.

At the same time, it is advisable to do as the imam of a mosque does, in which a person performs the next obligatory prayer. This will contribute to the unity and community of the parishioners, and also correspond to the words of the Prophet Muhammad: "The Imam is present so that [others] follow him."

Durania "Kunut" in the morning prayer

Islamic theologians have expressed different opinions regarding the recitation of the du'iyan "Qunut" in the morning prayer.

Theologians of the Shafi'i madhhab and a number of other scholars agree that it is Sunnah (a desirable action) to recite this d'u''am in the morning prayer.

Their main argument is considered to be the hadith cited in the hadiths of Imam al-Hakim that the Prophet Muhammad (may God bless him and greet him) after bowing in the second rak'yat of the morning prayer, raising his hands (as is usually done when reading the prayer-du'a ), appealed to God with a prayer: "Allaahumma-hdinaa fii men hedate, wa 'aafinaa fii men' aafeit, wa tavallanaa fii men tawallayt ..." Imam al-Hakim, citing this hadith, pointed out its reliability.

The theologians of the Hanafi madhhab and scholars who share their opinion believe that there is no need to read this du'i'a during the morning prayer. They argue that the above hadith does not have a sufficient degree of reliability: in the chain of people who transmitted it, ‘Abdullah ibn Saamiyid al-Makbari was named, about whose words many muhaddith scholars spoke of the dubiousness of his words. Also, the Hanafis mention the words of Ibn Mas'iyud that "the Prophet read the dou" Qunut "in the morning prayer for only one month, after which he stopped doing it."

Without going into deep canonical details, I will note that minor differences of opinion on this issue are not a subject of controversy and disagreement among Islamic theologians, but indicate the difference 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). Scholars of the Shafi'i school in this matter paid more attention to the maximum application of the Sunnah, and the 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 theologians of that madhhab, which we follow in our daily religious practice.

The Shafi'ites, stipulating the desirability of reading the morning prayer of the "Qunut" in farda, do it in the following sequence.

After the worshiper rises from the bow in the second rakiaat, then before bowing to the earth, du'a is read:

Transliteration:

« Allaahumma-hdinaa fii-men headate, wa 'aafinaa fii-men' aafate, wa tavallanaa fii-men tavallayt, wa baarik lanaa fii-maa a'toyt, va kynaa sharra maa kadait, fa innakya yu so innekhu yazillu men vaalyayt, playing ya'izzu men 'aadeit, tabaarakte rabbee wa ta'aleit, fa lyakal-hamdu' aliaya maa kadait, nastagfirukya wa natuubu ilayik. Wa sally, allaahumma ‘aliaya sayyidinaa muhammad, an-nabiyil-ummiy, wa’ alia eelihi 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:

« Oh Lord! Guide us on the right path along with those you have directed. Remove us from troubles [misfortunes, diseases] among those whom You removed from troubles [to whom you gave prosperity, healing]. Introduce us to the number of those whose affairs are directed by You, whose protection is in Your control. Give us the blessing [barakats] in all that is given to us by You. Protect us from the evil that is determined by you. You are the Determiner [Decision-maker], and no one can make a decision against You. Verily, the one whom You support will not be despicable. And the one to whom you are hostile will not be strong. Great is Thy good and good deed, Thou art above all that does not correspond to Thee. Praise to You and gratitude 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 companions».

When reading this prayer-du''a, the hands are raised to the level of the chest and turned with the palms towards the sky. After reading the du''a, the praying person, without rubbing his face with his palms, lowers himself to bow down and completes the prayer in the usual manner.

If the morning prayer is performed as part of the Jamamaniyata community (that is, two or more people participate in it), then the Imam reads the Kunut du ‘Kunut’ aloud. Those behind him say "amin" during each pause of the imam to the words "fa innakya takdy". Beginning with these words, those behind the imam do not say "amin", but pronounce the rest of the dumikia behind him silently or pronounce "ashhed" (" testify»).

Duranian "Kunut" is also read in the "Vitr" prayer and can be used during any prayer in times of misfortune and misfortune. There is no significant disagreement among theologians regarding the last two positions.

Can Sunnah of Morning Prayer

post-fard

This kind of case takes place when a person who goes to the mosque to perform the morning prayer, having entered it, sees that two rak'yats of farda are already being fulfilled. What should he do: immediately join everyone, and perform two Sunnah rak'yats later, or try to have time to complete two Sunnah rak'yats before the imam and those praying behind him finish the fard prayer with a greeting?

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

Hanafi theologians consider the ban on performing prayers at certain intervals of time, stipulated in the reliable Sunnah of the Prophet, absolute. Therefore, they say that those who are late for the morning prayer at the mosque first perform two rak'yats of the morning prayer sunnah, and then they join the fard. If he does not have time to join the worshipers before the imam utters a greeting to the right, then he performs fard on his own.

Both opinions are based on the reliable Sunnah of the Prophet Muhammad (peace and blessings of Allaah be upon him). Applicable in accordance with which madhhab the worshiper adheres to.

Midday Prayer (Zuhr)

Time commitments - from the moment when the sun passes the zenith, and before the shadow of the object becomes longer than itself. It must be taken into account that the shadow that the object had at the time the sun was at its zenith is taken as the reference point.

The midday prayer consists of 6 Sunnah rak'ats and 4 Farda rak'ats. The order of their implementation is as follows: 4 Sunnah Rakyats, 4 Farda Rakyats and 2 Sunnah Rakyats.

4 Rakyat of the Sunnah

Step 2. Niyat(intent): "I intend to perform the four rak'yats of the sunnah of the midday prayer, doing it sincerely for the sake of the Almighty."

The sequence for performing the first two rakyats of the Sunnah of the Zuhr prayer is similar to the order of performing the two rakyats of the Fajr prayer in steps 2-9.

Then, having read "tashahhud" (without pronouncing "salavat", as during the Fajr prayer), the praying person performs the third and fourth rak'yats, which are similar to the first and second rak'yats. Between the third and the fourth, "tashahhud" is not read, since it is pronounced after every two rak'yats.

When the worshiper rises from the second prostration of the fourth rak'yat, he sits down and reads "tashahhud".

After reading it, without changing his position, the praying person pronounces "salavat".

The further procedure corresponds to paragraphs. 10-13 given in the description of morning prayer.

This concludes the four Rakyats of the Sunnah.

It should be noted that during the performance of the four rak'yats of the sunnah of the midday prayer, all prayer formulas are pronounced to oneself.

4 rakyata farda

Step 2. Niyat(intent): "I intend to perform the four rak'yats of farda of the midday prayer, doing it sincerely for the sake of the Almighty."

The four rak'yats of farda are performed in strict accordance with the order of the four rak'yats of the sunnah described earlier. The only exception is that short suras or verses after the surah al-Fatiha are not read in the third and fourth rak'yats.

2 Rakyat of the Sunnah

Step 1. Niyat(intention): "I intend to perform two rak'yats of the sunnah of the midday prayer, doing it sincerely for the sake of the Most High."

After that, the praying person does everything in the same sequence as it was described when explaining the two rak'yats of the Sunnah of morning prayer (Fajr).

Upon completion of the two rak'yats 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 fulfillment begins from the moment when the shadow of the object becomes longer than itself. It should be noted that the shadow that was at the time of the sun's zenith is not taken into account. The time of this prayer ends with sunset.

The afternoon prayer consists of four farda rak'yats.

4 rakyata farda

Step 1. Azan.

Step 3. Niyat(intent): "I intend to perform the four rak'yat farda of the afternoon prayer, doing it sincerely for the sake of Hashem."

The sequence of performing the four rak'yats of the farda prayer ‘Asr corresponds to the order of performing the four rak'yats of the farda 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 interval of this prayer, in comparison with others, is the shortest. Therefore, you should be especially careful about the timeliness of its implementation.

The evening prayer consists of three Farda rak'yats and two Sunnah rak'yats.

3 rakyata farda

Step 1. Azan.

Step 2. Ikamah.

Step 3. Niyat(intent): "I intend to perform the three rak'yats of farda of the evening prayer, doing it sincerely for the sake of the Almighty."

The first two Rakyats of Farda of the evening prayer Maghreb are performed in the same way as the two Rakyats of Farda of the Morning Prayer (Fajr) in p. 2-9.

Then, having read "tashahhud" (without pronouncing "salavat"), the prayer rises and reads the third rak'yat 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 rak'yat, he sits down and reads "tashahhud" again.

Then, having read "tashahhud", the prayer, without changing his position, pronounces "salavat".

The further order of performing the prayer corresponds to the order described in p. 10-13 morning prayers.

This concludes the three Farda rak'yats. It should be noted that in the first two rak'yats of this prayer, the surah "al-Fatiha" and the surah read after it are pronounced aloud.

2 Rakyat of the Sunnah

Step 1. Niyat(intention): "I intend to perform the two Rakyats of the Sunnah of Evening Prayer, doing it sincerely for the sake of the Almighty."

These two Rakyats of the Sunnah are recited in the same way as the other two Rakyats of the Sunnah of any daily prayer.

After the namaz prayer in the usual way, it is advisable to perform tasbihat, not forgetting its importance.

After completing the prayer, the prayer can turn to the Almighty in any language, asking Him for all the very best in this and in the future worlds for himself and all believers.

Night Prayer (‘Isha’)

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

The night prayer consists of four Farda rak'yats and two Sunnah rak'yats.

4 rakyata farda

The sequence of performance does not differ from the order of performance of the four farda rak'yats of the afternoon or afternoon prayers. The exception is the intention and reading of the sura al-Fatiha and the short sura aloud in the first two of its rak'yats, as in morning or evening prayers.

2 Rakyat of the Sunnah

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

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

And do not forget about the statement of the Prophet Muhammad (may the Lord bless him and welcome him): “Who, after prayer, will say 33 times“ subhaanal-laah ”, 33 times“ al-hamdu lill-layah ”and 33 times“ Allahu akbar ”, which will be the number 99, equal to the number of names of the Lord, and then add up to a hundred, saying: "Lyaya ilyahe illa llaahu vahdahu la shariikya lyakh, lyahul-mulku wa lyahul-hamdu, yuhyi wa yumiitu wa huva 'aliaya kulli shayin qadir", errors will be forgiven and mistakes, even if their number is equal to the amount of sea foam. "

According to the Hanafi theologians, the four Rakyats of the Sunnah should be performed in a row in one prayer. They also consider that all four rak'yats are obligatory sunnah (mu'akkyada sunnah). Shafi'i theologians argue that two rak'yats should be performed, since the first two are attributed to the Mu'akkyada Sunnah, and the next two - to the additional Sunnah (Sunnah Gayru Muakkyada). See, for example: Az-Zuhaili V. Al-fiqh al-Islami wa adillatuh. T. 2.S. 1081, 1083, 1057.

The recitation of the ikamata before the farda rak'yats 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 is performing the prayer with the people behind him, and they, in turn, must stipulate that they are praying with the imam.

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

Reading adhan and ikamata, for example, at home, is only one of the desired actions. For details, see the separate material on azan and ikamata.

The theologians of the Shafi'i madhhab stipulated the desirability (Sunnah) of a short form of “salavat” in this place of the prayer: “allaahumma salli‘ alia 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 volumes.Vol. 2.P. 900.

If a man reads a prayer alone, then he can be read both aloud and silently, but it is better to read aloud. If the person praying plays the role of an imam, then it is obligatory to read the prayer aloud. At the same time, the words "bismill-lyakhi rrahmani rahim", read before the surah "al-Fatiha", are pronounced aloud by the Shafiis, and by the Hanafis - to themselves.

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

as well as Provisions related to the refunds of prayers

First edition

Praise be to Allah, Whom we praise and to Whom we cry for help and forgiveness. We seek protection from Allah from the evil of our souls and evil deeds. Whom Allah leads on the straight path, no one can deceive him. And whom He left, no one will guide him on the straight path. I testify that there is no one worthy of worship except Allah Alone, Who has no partner. And I testify that Muhammad is the servant of Allah and His Messenger.

Salad al-fajr: dawn, before dawn Salad al-zur: noon, after the sun passes its highest Salad al-Asr: late part of the day Salad al-Maghrib: just after sunset Salad al-Isha: between sunset and midnight. Muslim children as young as seven are encouraged to pray.

Prayer Sets the Rhythm of the Day

This prayer timetable gives Muslims a pattern for their time. In Islamic countries, a public call to prayer from mosques sets the rhythm of the day for the entire population, including non-Muslims. Fulfilling this question is not only very spiritual, but also connects every Muslim with all other people around the world and with all those who uttered the same words and performed the same movements at different times in Islamic history.

Namaz is the best body worship and the best deed to bring one closer to Allah. Almighty and Great Allah said about this: "Make an earthly bow and draw near (to Allah)"(al-‘Alyak ’96: 19).

This verse is about making prostration in prayer. See Tafsir al-Tabari 10/421, Tafsir al-Baghaoui 6/295.

Prayers of body, mind and soul

Established prayers are not just phrases. Prayer for a Muslim involves uniting mind, soul and body in worship; therefore, the Muslim who performs these prayers will make a whole series of movements that go with the words of the prayer. Muslims must make sure they are in the right frame of mind before praying; they put aside all day-to-day worries and thoughts so that they can focus exclusively on God.

Muslims do not pray for God's benefit

If a Muslim is praying without the right attitude of mind, it is as if they were not trying to pray at all. Woe to those who pray but do not pay attention to their prayer or pray only for the people to see them. Muslims do not pray for the good of Allah.

"Know that the best of your deeds is namaz!" Ahmad 5/276, Ibn Majah 277. Sheikh al-Albani called the hadith authentic.

Also, the Prophet (peace and blessings of Allaah be upon him) said: "The most important thing in Islam and its support is namaz" ... Ahmad 5/231, at-Tirmidhi 2616, Ibn Majah 3973, at-Tayalisi 560. Imam Abu Isa at-Tirmidhi, Hafiz Ibn Rajab and Sheikh al-Albani confirmed the authenticity of the hadith.

How to perform prayers that are missed for a good reason

Allah does not need human prayers because He has no needs. Muslims pray because God has told them that they have to do it and because they believe they are greatly benefiting from it. A Muslim prays as if he is standing in the presence of Allah.

In ritual prayers, each individual Muslim is in direct contact with Allah. There is no need for a priest as an intermediary. Note that the Fajra prayer time begins when the second dawn begins, which is a white line that extends horizontally along the horizon to the right and left. Time comes to sunrise.

‘Umar ibn’ Abdul-‘Aziz (may Allah be pleased with him) said: “The greatest of the duties of the body that draws closer to Allah is prayer, as Allah said:"Bow to the ground and draw near"(al-‘Alyak ’96: 19). And as the prophet (peace and blessings of Allaah be upon him) said: "The slave achieves the greatest closeness to his Lord during the prostration." Muslim 482. See Jami'ul-'ulumi wal-hikam 435.

The order of reading namaz

The first dawn is a false dawn, which is a whiteness that appears vertically in the sky like pillars. It happens about twenty minutes before true dawn, and it increases and decreases with the seasons. The ordinances are known to refer to true dawn and not false dawn.

There are many hadiths that speak of two dawns such as. And the Prophet said: There are two dawns. As for the dawn, which looks like the tail of a wolf, it does not allow praying and haraam to eat. As for the dawn that appears horizontally in the sky, it allows prayer and no eating.

Every Muslim and every Muslim woman is obliged to perform five obligatory prayers daily, showing obedience to Allah and beingware of His anger and painful punishment that He may subject for abandoning or neglecting prayer.

However, for the performance of such a great duty as prayer, Allah has established certain periods of time. Allah Almighty and Almighty said: (an-Nisa 4: 103).

According to another post: There are two sunrises. One is called the wolf's tail, which is a false dawn that appears vertically instead of horizontally. The other appears horizontally, not vertically. And the Prophet said: "Do not let the adhana of Bilaal stop you from eating suhoor or vertical dawn, but the dawn that appears on the horizon."

From this explanation given by the Prophet, we know that the determination of Fajr time is based on observation, and not on astronomical calculations or on schedules whose authors are unknown as to their reliability and knowledge, especially if they are proven not to give the correct times.

Ibn ‘Abbas and Ibn Mas’ud (may Allah be pleased with them) said: "Namaz has its own fixed time, just like the Hajj has its own fixed time." See “Tafsir Ibn Kathir” 2/368.

Imam Ibn Qudama said: "Muslims are unanimous that the five obligatory prayers have a set time!" See al-Mughni 1/378.

This mistake does not only occur in Egypt, but most likely most timetables do not give the correct time for Fajr and are based on a false dawn. This means that there is a risk that the prayers of Muslims are invalid, especially in the case of those who pray in their homes immediately after hearing the adhaan.

On the desirability of postponing the night prayer

A group of scientists and researchers from the Kingdom of Saudi Arabia, Syria, Egypt and Sudan have tried to figure out the time of true dawn, and it is clear to them that the timetables currently used are incorrect. Sheikh al-Albani said. And they can rush to do the fardah prayer before the time is right during the month of Ramadan. Once this is understood, the people from each city or town should appoint a team of reliable scholars to find out the Fajr time and inform the people about it, and alert them to the next schedules if proven to be wrong.

Allah, Holy and Great, said: “Protect prayers, and especially the middle prayer. And stand before Allah humbly "(al-Baqara 2: 238).

This means: "Perform prayers properly, fulfilling all their conditions, and perform them in a timely manner, and especially the afternoon ('asr) prayer." See Tafsir Ibn Kathir 1/578, Taysirul-Karimi-Rrahman 97.

The brother who asked this question, and all Muslims, should not pray to Fajr until they are sure, or believe it is likely that the dawn has broken; if they can postpone adhaan until that time, they should. They should also explain this decision to their wives and daughters so that they do not pray at the wrong time.

Then he turned to me and said: "O Muhammad, these are the times of the prophets before you, and the times of the five daily prayers are between these two times." This Jadit is very detailed, it gives the time slots for the five daily prayers, and the times are partially astronomically determined, for Fakhr and Mavrib mention that there is peace. In this case, the Holy Quran helps us, which says.

It is reported from ‘Ali ibn Abu Talib, Ibn Mas’ud, Samura, Ibn‘ Abbas and Abu Hurayrah (may Allah be pleased with them) that "The middle prayer is the afternoon prayer ('asr)." Ahmad, at-Tirmidhi, Ibn Hibban, al-Bazzar, at-Tayalisi, Ibn Abu Shayba. The hadith is authentic. See Saheeh al-Jami 3835.

How long does the night prayer last

He told me: "It's just the darkness of the night and the brightness of the day!" Astronomical noon when the sun is at its highest in the south. This time depends on the length of the observer, for each degree of latitude further west, astronomical noon in four minutes. In addition, this point changes for a fixed observation point by an average value of up to 20 minutes over one year, caused by the periodically changing speed of the Earth in its elliptical orbit around the Sun, while the speed of the Earth's rotation around itself remains constant.

Allah Almighty also said: "Indeed, those believers who are humble in their prayers, ... who are thrifty in their prayers, have succeeded" (al-Muminun 23: 1-2, 9).

Qatada (may Allah be pleased with him) about words "Who guard their prayers" said: "They do them at the appointed time, and they make bowing and prostrations properly." See Tafsir Ibn Kathir 3/265.

This short time that "the sun sank to the sandal" cannot be scientifically accurately determined. Available prayer calendars often just randomly add 5 minutes at astronomical noon. However, you should always know that this is a pure agreement, these five minutes are not defined anywhere, for example, six or seven or five and a half. In Mecca, the sun is at its zenith at noon, but in northern latitudes the sun is sometimes so flat in the sky that the shadow is already at noon than the object. This "formula" works all over the world and of course includes McKee's "special case" where the object casts no shadow at all at noon.

Allah Almighty also said: “Indeed, man was created to be impatient, restless when trouble befalls him, and stingy when good touches him. But this does not apply to those who pray, who regularly perform their prayer ”(al-Ma'arij 70: 19-23).

Ibn Mas'ud, Masruk and Ibrahim an-Naha'i (may Allah be pleased with them) said that "We are talking about those who perform namaz at the time set for him, observing all its mandatory conditions." See “Tafsir Ibn Kathir” 4/309.

According to this formula, the time of "prayers" can be calculated astronomically exactly to the minute. Maghreb. For this purpose, the time of sunset can be accurately calculated astronomically. Note, however, the refractive effect, which means that the light beams are bent as the atmosphere passes through. This only has a noticeable effect when the light rays travel for a very long time through the atmosphere, but they only do so at sunset. This effect is not completely stable, but depends on temperature, air pressure, etc. in prayer calendars, this effect is usually seen, but with sufficient accuracy.

According to Umm Faruah (may Allah be pleased with her), it is reported that when the Messenger of Allah (peace and blessings of Allaah be upon him) was asked: "Which is the best deed?" He replied: "Namaz performed at the beginning of his time!" Abu Daud 426, at-Tirmidhi 170, ad-Darakutni 1/12. Sheikh al-Albani called the hadith authentic.

Hanzala al-Katib (may Allah be pleased with him) said: “I heard the Messenger of Allah (peace and blessings of Allah be upon him) said:“ Whoever guarded the five obligatory prayers, performing their bows and prostrations properly, observing the time set for them, and knew that this was the truth prescribed by Allah, he will enter to Paradise "- or: "Tom is obliged to Paradise", - or "That will be forbidden for Fire!" Ahmad. The hadith is good. See “Sahih at-targib” 381.

Another effect at sunset occurs when the observer, for example, Then, of course, she goes to the observer up the mountain later than someone at sea level. In "safe" prayer calendars, an arbitrary security marshal is added a few minutes after astronomical sunset. Here is the same as before: This is a pure agreement, there is absolutely no reason in the Sunnah. In the context of fasting, it can even be assumed that such arbitrary "protective mud" of the Sunnah is contrary to the fact that fasting the fast must break it quickly after sunset.

It is narrated that once Ibn Mas'ud (may Allah be pleased with him) asked the Messenger of Allah (peace and blessings of Allaah be upon him): "What deed is most beloved of Allah?" He said: "Prayer at the time set for her." Ibn Mas'ud asked: "And then which one?" He said: "Demonstration of piety towards parents." He asked: "And then which one?" He said: "Jihad in the Way of Allah." al-Bukhari 527, Muslim 85.

Now is the hardest part. At the earliest time in the Sunnah there is no precise definition. To get a mathematically clear rule for calculating a prayer calendar in general, many simply assume a fixed period after sunset.This is completely unscientific and also wrong! In astronomy, the division of twilight by the depth of the sun below the horizon has been established. It is referred to as "bourgeois twilight" when the sun is 6 ° below the horizon. This is about the time you turn on the lights in the house.

You can see the brightest stars in the sky. The next stage is called "sea twilight", when the sun is 12 ° below the horizon. At this time, it almost completely darkens under ideal conditions, so you cannot see the horizon line, the stars can be seen from brighter to fainter, but faintest, but not yet. The third stage is called Astronomical Twilight, when the sun is 18 ° below the horizon. Then it is completely dark, the faintest stars can be recognized.

Hafiz Ibn Rajab said: "This hadith of Ibn Mas'ud indicates that the best deed that brings one closer to Allah and the most beloved for Him is prayer, performed at the intervals set for him!" See Fathul Bari 4/207.

The Messenger of Allah (peace and blessings of Allaah be upon him) informed us that prayer at its proper time is the most pleasing and best of deeds before Allah, and he placed the timely performance of prayer before the good attitude towards parents and jihad in the path of Allah. The proof of this is the use of speech turnover: "And then which one?" This turnover is used to indicate order, as is known in Arabic.

Now you need to know that the time from sunset to individual levels of twilight is not constant throughout the year at the observation site. This shows that the fixed time rule does not work because it matches exactly different "depths" of darkness throughout the year.

Therefore, many more “professional” prayer calendars use one of these “sun-x ° under the horizon” rules, usually 18 °, but also 16 ° or 15 °, but this is usually not mentioned in detail. Personally, however, I have my own problems with this astronomical twilight for two reasons: firstly, the state of astronomical twilight in summer is no longer reached in the middle of Germany and further north, i.e. in summer the sun does not reach 18 ° below the horizon. To determine the time of night prayer, you need to use any mathematical auxiliary constructions again.

For example, there is a person who is constantly busy with his trade or something else, whom the Shaitan managed to deceive so that he misses the set time for prayer or group prayer. If such a person is told about jihad on the path of Allah Almighty and stories about the bravery of the Companions (may Allah be pleased with them), he is overwhelmed with the desire for Paradise and the rejection of the vanity of this world. After exhortation, he looks at the world and sees that it has become insignificant. He turns to the eternal world and strives to Paradise, the width of which is similar to the width of heaven and earth. He hurries to write a will, pays back all debts and says goodbye to his family and loved ones, and sets off to wage jihad. After which he becomes a martyr on the path of Allah.

Above is a description of twilight scenes. It is clear that this is also a convention, nowhere in the Qur'an, and the Sunnah is a few degrees. Even the Prophet Muhammad did not specify twilight more precisely when he said: "This is the only thing that exists between the darkness of the night and the brightness of the day!" For if Alan wanted an astronomically and mathematically precise definition of the time for twilight, then He could give it to us in the same way as for other prayers. But this is not the case here!

But everyone should clarify this with his understanding of Islam and his conscience. There is also no reason to make a difference in calculation between dawn in the evening and dusk in the morning. There is still a problem now. Even twilight at 14 degrees is no longer reached in northern Germany in summer, and even in southern Germany the time between evening twilight and dawn is still unpleasant. Especially over the past few years, the fast month of Ramadan has fallen in the summer months, where part of the fasting was supposed to start shortly after midnight and the duration of the fast until the evening sunset of 20 hours and can reach more.

However, if you called this person not to jihad in the path of Allah, but to strictly observe prayer at the appropriate time, mentioning the awe-inspiring and awe-inspiring texts of the Qur'an and Sunnah, then what would you see? Perhaps he would have perceived what was said and sincerely upset at what is happening to him. He would have made a firm decision to pray at the time set for them, and perhaps he would have adhered to this for a while. But then the Shaitan would instigate him again, his deeds and worries would increase, his obligations would reach great proportions and, in the end, the Shaitan would get from him what he wanted. He begins to skip some of the prayers again and then returns to the fight against his soul to help himself against the shaitan. Then the same thing is repeated at another time. In a similar way, he constantly fights and fights with the shaitan, five times daily throughout his life, and life is days and days, and who knows, besides Allah, how many years he will have to live!

Performing jihad is a battle against one's own soul, and timely performance of namaz is also a battle against one's own soul. But what is the place of the first example in comparison with the second? The second struggle is a struggle throughout life, and the first is only for an hour, a certain number of days, months or years. But there is a great boon in each of these two battles! See “al-Sala wa asaruha fi ziyadatil-iman” 23-24.

On the strict prohibition of performing namaz at an unsettled time for him or dragging it out without a good reason

Allah Almighty said: “After them (the prophets) descendants came who destroyed prayer and began to indulge the passions. All of them will suffer a loss! " (Maryam 19:59).

Ibn ‘Abbas (may Allah be pleased with him) said that "Destroy prayer" "Does not mean to leave it, but means not to complete it in time!" at-Tabari 16/311.

The imam of the followers (tabi'un) Sa'id ibn al-Musayib (may Allah be pleased with him) said in relation to this verse: “We are talking about one who does not perform the lunch prayer (az-zuhr) until it is time for the afternoon (‘ asr). Does not take the afternoon until it is evening time (magrib). Does not perform evening until nighttime (‘isha). Does not perform nighttime until morning time (fajr). And he does not make the morning until the sun rises! " See “Tafsir al-Baghaoui” 5/241.

A dismissive attitude towards prayer and skipping the time set for it is a sign of hypocrisy, about which Allah Almighty said: "Woe to those who pray, who are careless with their prayers, who are hypocrites"(al-Ma'un 107: 4-6).

These verses speak of those praying who neglect namaz; do not fulfill its prerequisites; and delay or even miss the time set for it. See Tafsir al-Qurtubi 31/162, Tafsir Ibn Kathir 4/720.

Mus'ab ibn Sa'd said: “Once I said to my father (Sa'd ibn Abu Uakkasu (may Allah be pleased with him)):“ O father! What do you say about these verses: "Woe to those who pray, who are careless in their prayers." Who among us is not casual about prayer? Who among us does not talk to ourselves (during prayer)? " He replied: “This is not what you say! This refers to the loss of time when a person is so inattentive that he misses the time of prayer. " Abu Ya'la 704, al-Bazzar 392. Isnad authentic. See al-Majmoo 1/325.

Nawfal ibn Mu'awiyah (may Allah be pleased with him) said that the Prophet (peace and blessings of Allaah be upon him) said: "The one who missed the prayer is like one who has lost his family and property!" Ibn Hibban. The hadith is authentic. See “Sahih at-targib” 577.

From the words of Samura bin Jundub (may Allah be pleased with him), it is narrated that the Messenger of Allah (peace and blessings of Allah be upon him) once said: “Truly, two men came to me tonight and said to me:“ Come on! ” I went with them, and after a while we approached a lying person, above whom, with a stone in his hands, stood another person, who threw this stone on the head of the person who was lying and smashed it. And after he struck him, the stone rolled to the side, and this man followed the stone and took it again, and even before he returned, the head of the first one again became the same as before, after which he again approached him and did to him the same as the first time. " At the end of this long journey, these two, who were the angels Jibril and Mikail (peace be upon them), told the prophet (peace and blessings of Allaah be upon him): “As for the first person you passed by and whose head was smashed with a stone, this is a person who taught the Koran, and then forgot it, and he slept through the obligatory prayer.” al-Bukhari 7047.

Ibn Mas'ud (may Allah be pleased with him) said: “Once, in the presence of the Prophet (peace and blessings of Allaah be upon him), someone mentioned one person and said:“ He continued to sleep until he woke up in the morning and did not get up for prayer. ” To which the prophet (peace and blessings of Allaah be upon him) said: "Shaitan urinated in his ear." al-Bukhari 1144.

Hafiz Ibn Hajar narrated the words of Imam al-Qurtubi, who said that "The Shaitan's urine is genuine, since it is known that the Shaitan eats, drinks and marries." See Fathul Bari 3/28.

From ‘Abdullah ibn’ Amr (may Allah be pleased with him) it is reported that the Messenger of Allah (peace and blessings of Allaah be upon him) said: “For the one who is thrifty to his prayer, it will become light, clear proof and salvation on the Day of Resurrection, and for the one who is not thrifty toward him, there will be no light, no clear proof, no salvation. And on the Day of Resurrection, he will be together with Qarun, Pharaoh, Haman and Ubayy ibn Khalaf. " Ahmad 2/169, ad-Darimi 2/390. Ibn Hibban 245. Hafiz al-Munziri, Imam Ibn ‘Abdul-Hadi, Hafiz ad-Dumyaty, and Sheikh al-Albani confirmed the authenticity of the hadith.

Ibn al-Qayyim said: “These four are concretized for the reason that they were the leaders of the infidels. A person does not perform namaz properly, either because he is busy increasing his wealth and his possessions, or because of employment in government affairs, or because of trade. The one who was distracted from prayer by wealth will be resurrected along with Qarun. The one who was cut off from prayer by his kingdom will be with the Pharaoh. The one who was torn away from prayer by the affairs of government will be with Haman. And the one who was torn away from prayer by trade will be together with Ubayy ibn Khalaf. ” See “al-Sala wa hukmu tariqa” 36.

Imam al-Zuhri said: “Once, when I went to Anas ibn Malik (may Allah be pleased with him), when he was in Damascus, I found him crying. I asked him: "Why are you crying?" He said:“He said:“ I don’t recognize anything from what I knew, except for this prayer, and this prayer is also neglected! ” al-Bukhari 530.

It is also narrated from Gaylyan that Anas ibn Malik once said: "I do not recognize anything of what we did during the time of the prophet (peace and blessings of Allah be upon him)"... He was told to: "And namaz ?!" He said: “Aren't you making an omission in it ?! ” al-Bukhari 529.

Anas, an associate of the Prophet (peace and blessings of Allah be upon him), who found the best generation of people, cried because of the untimely performance of prayer! And what, in this case, remains for us to do, neglecting prayer and other orders of Allah ?!

Imam Ibn Hazm said: "There is no sin greater than polytheism than skipping the time set for prayer and killing a believer without rights."... See al-Muhalla 2/235.

Imam al-Zahabi said: "A person who does not perform namaz at the time set for him is an adherent of a great sin, and the one who did not perform namaz at all is like one who commits adultery and steals!" See al-Kabair 76.

Determining the Times of the Five Obligatory Daily Prayers

Time for lunch prayer (az-Zuhr)

The Messenger of Allah (peace and blessings of Allaah be upon him) said: "The time of midday prayer (zuhr) begins from the moment the sun has passed its zenith, and continues until the time when the length of a person's shadow becomes equal to his height." Muslim 612.

In this hadith, an indication that the time for the lunch prayer occurs when the sun passes its zenith, and lasts until the length of the shadow of objects becomes equal to their height, not counting the shadow that remains when the sun is at its zenith.

Zenith is the period of time when the sun is at the highest point in the middle of the sky. See "al-Mughni" 1/380, "ad-Durarul-mudyya" 1/52.

In this and similar hadiths, there is a refutation of the opinion that the lunch (zuhr) prayer lasts until the time when the shadow becomes twice as long as the object. This is the widespread opinion of the Hanafis. However, the Hanafi imam at-Takhawi conveyed that the last opinion of Abu Hanifa himself was the opinion of the majority of scientists, namely, that the time of the lunch prayer lasts until the length of the shadow becomes equal to the height of the object itself. See at-Tamhid 8/75.

How can you know about the zenith?

The zenith of the sun can be recognized in any area, but depending on the area or season, the shadow of an object at the zenith differs. You should set up an object before noon and periodically observe its shadow. When the sun rises, the shadow of the object becomes shorter, when the shadow, having reached a certain length, begins to increase, then the period of time with the minimum shadow will be the time of the zenith of the sun, after which the time for lunch prayer begins. See al-Awsat 2/328.

However, one should know the size (length) of the shadow of the object that was present at the zenith, for the shadow of the object itself should be added to this shadow in order to know the end of the time of the lunch prayer.

That it is permissible to postpone the performance of the lunch prayer in case of extreme heat

Abu Dharr (may Allah be pleased with him) said: “Once the prophet (peace and blessings of Allaah be upon him) during a trip said to the muazzin when he wanted to call to prayer: "Wait until the heat subsides." Then he said: "Intense heat from the breath of Hell, and if it becomes too strong, then hold the prayer until it subsides." al-Bukhari 3259, Muslim 615.

The wisdom of this consists in performing prayer in a state of greater humility, for the intense heat will not give a person how to concentrate on prayer.

However, the delay in the performance of the lunch (zuhr) prayer is associated precisely with the heat, and if there is no such reason, then the prayer must be performed at the beginning of its time. See al-Mughni 1/400, Fathul-Bari 2/20.

Afternoon Prayer Time (al-‘Asr)

From Jabir (may Allah be pleased with him) it is reported that the Messenger of Allah (peace and blessings of Allaah be upon him) said: “ Perform the afternoon prayer (‘asr) when the shadow of the object is equal to its length.” an-Nasai 1/91, at-Tirmidhi 1/281. The authenticity of the hadith was confirmed by Imam Abu ‘Isa at-Tirmidhi, al-Hakim, al-Zahabi and al-Albani.

The time for the afternoon (‘asr) prayer lasts until sunset. The Prophet (peace and blessings of Allaah be upon him) said: "Anyone who managed to bow down to the ground (sajdah) of the‘ asr prayer, before the sun went down, found the ‘asr.” al-Bukhari 579, Muslim 608.

On the need for the timely performance of the middle prayer - ‘asr

It is narrated from Ibn ‘Umar (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allaah be upon him) said: "The one who missed the afternoon prayer (‘ asr) is like one who has lost his family and his property. " al-Bukhari 552, Muslim 1/435.

Once, on one of the cloudy days, Buraydah (may Allah be pleased with him) said: “Perform the afternoon (‘ asr) prayer early (just after its time), for verily the prophet (peace and blessings of Allaah be upon him) said: "The deeds of the one who leaves the afternoon prayer will be in vain!" al-Bukhari 553.

Sheikh Ibn al-Qayyim said: “It follows from this hadith that deeds that become futile are of two kinds. Failure to perform prayers at all, which makes all deeds futile, and the abandonment of a certain prayer at a certain time, which makes the deeds of this day futile. Thus, all deeds become vain when prayers are completely abandoned, and the deeds of one day for abandoning a certain prayer become vain. If someone says, "How can deeds become futile without apostasy?" Then one should say: “Yes, maybe, because the Koran, Sunnah and the statements of the Companions say that sins destroy good deeds, just as good deeds destroy sins! Allah Almighty said: “O you who have believed! Do not make your alms vain with your reproaches and insults "(al-Baqara 2: 264). He also said:“O you who have believed! Do not raise your voices above the voice of the Prophet and do not address him as loudly as you address each other, otherwise your deeds will be in vain, and you will not even feel it ”” (al-Hujurat 49: 2). See “al-Sala wa hukmu tariqa” 43.

About the one who delayed the timely performance of namaz ‘asr

The unreasonable postponement of the prayer 'Asr until the end of his time is one of the qualities of hypocrites. Al-‘Alya ibn ’Abdur-Rahman said that one day they went to Anas (may Allah be pleased with him) home in Basra, and Anas asked: "Have you done the afternoon (‘ asr) prayer yet? " They said: "No, we performed only the lunch (zuhr) prayer!" Then Anas said: "Do the‘ asr! " After they had completed the prayer, he told them: “I heard the Messenger of Allah (peace and blessings of Allaah be upon him) said:“ This is the prayer of a hypocrite who sits and waits until the sun begins to set between the horns of the shaitan, and then gets up and quickly performs four rak'ats without remembering Allah, except a little! "" Muslim 622.

Qada ‘Iyyad said: "In words "This is the prayer of the hypocrite"- censure of their actions and a warning against assimilating to hypocrites in dragging out prayer until such a time for no reason! It is a commendable act to rush to the timely completion of prayer, and procrastination of prayer is a condemned and forbidden thing! ” See Sharh Muslim 2/589.

Evening prayer time (al-mag'rib)

The Messenger of Allah (peace and blessings of Allaah be upon him) said: "Do the evening (mag'rib) prayer as soon as the sun goes down." At-Tabarani 4058. Authentic hadith. See “al-Silsilah al-sahiha” 1915.

The mag'rib prayer lasts until the redness disappears completely, i.e. evening dawn. The Messenger of Allah (peace and blessings of Allaah be upon him) said: "The time of the evening (mag'rib) prayer lasts until the disappearance of the evening dawn." Muslim 1/427.

Imam al-San'ani said: “The Arabic dictionary says:“ Shafak (evening dawn) is the redness in the sky that appears after sunset and disappears with the onset of night or shortly before that. ” See “Subulu-Ssalam” 1/162.

On the need to hurry with the performance of the evening (mag'rib) prayer

Despite the fact that the time of the mag'rib prayer lasts until the beginning of the night (‘isha) prayer, it is necessary to perform this prayer immediately after the onset of its time. The Messenger of Allah (peace and blessings of Allaah be upon him) said: "My community will not cease to be in its nature as long as it hurries to perform the evening (mag'rib) prayer before the stars appear!" Ahmad, Abu Daud. The hadith is authentic. See Saheeh al-Jami '7285.

Rafi ‘ibn Khadij (may Allah be pleased with him) said: “When one of us finished the evening (mag'rib) prayer, which we performed together with the Messenger of Allah (peace and blessings of Allaah be upon him), he could still clearly see the places where his arrows fell.” al-Bukhari 559, Muslim 637.

Night prayer time (al-‘isha)

When the angel Jibril (peace be upon him) taught the times of the prayers of the prophet (peace and blessings of Allaah be upon him), he said to him: "Perform the night (‘ isha) prayer when the evening dawn is gone. " An-Nasai, at-Tirmidhi. The hadith is authentic. See “Iruaul-galil” 250.

How long does the night prayer last

As for how long the ‘isha prayer lasts, there is disagreement. Some scholars said that the time for ‘ish prayer lasts until the time of the morning prayer, while others said that the time for this prayer is only until the middle of the night. As for those who said that the time of this prayer lasts until the middle of the night, they relied on the direct text of the hadith of the prophet (peace and blessings of Allaah be upon him), indicating this: "The time for prayer is‘ ish until the middle of the night! " Muslim 612.

As for the scholars, who believed that the time of night prayer lasts until the morning, they relied on the hadith: "Sleep is not negligence, negligence is tolerated by those who delay prayer until the next prayer!" Muslim 681.

Thus, from this hadith it is understood that the time of each prayer lasts until the next.

However, scholars of the opposite opinion objected to this proof and said that it was a generalized hadith, and a hadith: "Prayer time‘ ish until the middle of the night " is concretizing! Moreover, they refuted this opinion by the fact that the supporters of the opinion that night prayer lasts until morning prayer themselves were unanimous that the time of morning prayer does not last until lunchtime. And if we take the same hadith as proof, then by analogy it can be understood from it that the time of the morning prayer lasts until the onset of the lunch one.

Thus, the opinion of those who believe that the time of night prayer lasts until the middle of the night is correct. And it is also confirmed by the opinion of the Companions. One day, 'Umar ibn al-Khattab wrote to Abu Musa al-Ash'ari (may Allah be pleased with them): “Perform‘ isha prayer in the first third of the night, and if you drag it out, then until the middle of the night, and don’t be one of the negligent! ” Malik 1/96, Ibn Abu Shayba 1/330, at-Takhaui 1/94. Sheikh al-Albani confirmed the accuracy.

As for the night, it begins at sunset and lasts until the time of morning prayer. See Sharhul-mumti '2/110.

On the desirability of postponing the night prayer

'Aisha (may Allah be pleased with her) said: “Once the Messenger of Allah (peace and blessings of Allaah be upon him) delayed the‘ isha prayer until a significant part of the night had passed. Then he went out, performed namaz and said: "This is the real time of this prayer, if only I were not afraid to burden my followers."”. Muslim 219.

The Messenger of Allah (peace and blessings of Allaah be upon him) said: "If it were not burdensome for my community, I would command them to postpone the‘ isha prayer until the first third of the night or until the middle of the night. " At-Tirmidhi 167, Ibn Majah 691. The authenticity of the hadith was confirmed by Sheikh al-Albani.

However, if postponing ‘ish prayer will lead to a decrease in the number of worshipers in group prayer, then it is better to perform it at the beginning of the time. Jabir said: “Sometimes the prophet (peace and blessings of Allaah be upon him) was in a hurry with the night prayer, and sometimes he hesitated with it. When he saw that the people had already gathered, he would pray early. When people were late, he postponed namaz ”. Al-Bukhari 568, Muslim 1/233.

Performing the night prayer (‘isha) at the beginning of his time in the jam‘ yat is better than performing this prayer alone, but in the first third of the night.

Time for morning prayer (al-fajr)

In the hadith, which says that the angel Jibril (peace be upon him) taught the Messenger of Allah (peace and blessings of Allaah be upon him) during the prayer times, it is said: "Time of morning prayer from dawn to sunrise." Muslim 1/427.

Fajr prayer begins with a glimpse of dawn and lasts until sunrise.

About a false dawn, after which the morning prayer is not yet performed

From Ibn ‘Abbas (may Allah be pleased with him) it is reported that the Messenger of Allah (peace and blessings of Allaah be upon him) said: “Dawn is of two kinds. The dawn, at which it is forbidden to eat and it is allowed to pray, and the dawn, at which it is still impossible to pray, but it is allowed to eat. " Al-Hakim 1/425, al-Bayhakyi 4155. The reliability of the hadith was confirmed by Imam Ibn Khuzaimah, Imam al-Hakim and Sheikh al-Albani.

Another version of this hadith says: “As for the false dawn, it is like a wolf's tail, and at this time prayer is not allowed and food is not prohibited. As for the dawn that stretches along the horizon, this is the time allowed for prayer and forbidden for eating! " al-Hakim, al-Bayhakyi. The hadith is authentic. See Saheeh al-Jami '4278.

Imam Ibn Khuzaimah said: “This message is proof that obligatory prayer is not allowed to be performed before its time! The words: " The dawn at which it is forbidden to eat " refer to the fasting person. The words: " it is allowed to pray " means to do morning prayer. When the first (false) dawn comes, it is not allowed to perform the morning prayer ”. See Saheeh Ibn Khuzaimah 1/52.

The false dawn appears shortly before the true dawn, after which it disappears and the sky darkens again. Then, after a while, the true dawn begins to appear, which stretches along the horizon, in contrast to the false dawn, which rises up like a wolf's tail.

When is it better to perform the morning prayer, at the beginning of its time or at the end?

Abu Musa said: "The Prophet (peace and blessings of Allaah be upon him) began to perform the morning prayer when dawn appeared, and people could not recognize each other (because of the darkness)." Muslim 1/178.

The ‘Aisha (may Allah be pleased with her) said the same that "Women made morning prayer with the Messenger of Allah (peace and blessings of Allah be upon him), and they could not recognize each other because of the darkness." Al-Bukhari 578, Muslim 645.

As for the hadith: (Ahmad 4/140, Abu Dawud 424. Imam Ibn Hibban, Hafiz al-Zailai and Sheikh al-Albani called the hadith reliable. See Iruaul Galil 258), then this hadith does not indicate the beginning of the morning (fajr) prayer in this time! He also does not indicate that this is the best time to start this prayer, since such an understanding contradicts the fact that the prophet (peace and blessings of Allaah be upon him) always prayed at the dark time of dawn so that people could not recognize each other's faces. Also, this understanding contradicts what Abu Mas'ud al-Ansari reported, who said: “Once the prophet (peace and blessings of Allaah be upon him) performed the morning prayer in the darkness of dawn. On another day, he performed it in the reflection of dawn. Then after that, he always prayed in the darkness of dawn until he died. " Abu Dawud 1/110, Ibn Hibban 378. The reliability of the hadith was confirmed by al-Hakim, al-Khattabi, al-Zahabi, al-Nawawi and al-Albani.

“This hadith: even if it is authentic, one cannot rely on it, because it contradicts the authentic and well-known hadith, which are given in the collections of al-Bukhari and Muslim. Indeed, if some message contradicts known messages, then it is rejected (shazz), or canceled (mansukh), for it is known that the prophet (peace and blessings of Allaah be upon him) until the end of his life performed the morning prayer in the dark of dawn, and so did the righteous caliphs after him! ” See “Majmu'ul-fataua” 22/95.

For this reason, scholars have tried to combine these hadiths, as reported by Sheikhul Islam and Hafiz Ibn Hajar. After all, trying to combine authentic hadiths and live by them is better than rejecting some of them. Thus, some scholars said that it is likely in a hadith: "Pray in the morning prayer when the dawn is already shining and your reward will be even greater." we are talking about a case when, due to bad weather, it is impossible to distinguish the dawn, and al-Shafi'i spoke about this. Others said that the hadith refers to the completion of the prayer at the mentioned time. It is about the desirability of dragging out the prayer itself by reading the Koran until the morning dawn appears, and Imam at-Takhaui spoke about this. Sheikh al-Albani also preferred this opinion that this hadith refers to the completion of the morning prayer, and the proof of this is the act of the prophet himself (peace and blessings of Allah be upon him). Anas said: "The Messenger of Allah (peace and blessings of Allaah be upon him) began the morning prayer from the moment of dawn and continued to perform it until then, when it was already possible to see the vastness." Ahmad 3/129, as-Siraj 1/92. Hafiz al-Haysami and Sheikh al-Albani confirmed the authenticity of the hadith.

How should prayer times be determined in an area where there is no sunset or sunrise?

They asked Sheikh Ibn 'Usaymin: “In the Scandinavian and other countries located in the north, Muslims are faced with the problem of the length of the night and day. A day in these countries can last twenty-two hours, and a night for only two, and in another season of the year it can be the other way around. One of the questioners faced this problem when he found himself passing through these countries in the month of Ramadan. He was also told that the night in some areas lasts for six months, and the day for the remaining six months. What should you do in such a situation? How to determine the beginning and end of fasting in such countries, and how should Muslims fast there, as well as those Muslims who temporarily come there for work or study? " The Sheikh replied: “In these countries, the difficulty is not only with fasting, but also with namaz. However, if day and night exist in a given state, then everything should be done in accordance with this, regardless of the length or shortness of the day. As for the countries located beyond the Arctic Circle, where there is no day or night in our understanding. That is, if the day there lasts six months, and the other six months are night, then the Muslims in these countries must determine the time of fasting and prayers. However, how should they determine this time?

The group of scientists believes that they should be guided by the Meccan time, since Mecca is the mother of all settlements, and for this reason it is necessary in such countries to be guided by Mecca.

Other scientists believe that in such countries you need to take something in between and determine the length of the night at twelve hours and the length of the day also at twelve hours, since this is the average figure of the longitude of daylight and darkness.

Also, some scientists believe that residents of the polar regions should focus on the nearest city (area), in which the change of day and night occurs regularly. Apparently, this opinion is the most correct, since orientation to the nearest country is most reliable, since it is the closest one both in terms of climate and geographic location. Proceeding from this, the Muslims of the polar regions should adhere to the time of day and night in the country closest to them, determining the timing of fasting or prayer. " See “Fataua al-syam” 37.

When namaz is considered to be done in a timely manner

If the prayer is performed between the beginning of its time and the end, then it is considered complete in a timely manner. When the angel Jibril (peace and blessings of Allaah be upon him) was with the prophet (peace and blessings of Allaah be upon him), teaching him the times of prayers, on one day they performed all five prayers at the beginning of their time, and on the second day at the end. Then Jibril (peace be upon him) said: "O Muhammad, pray between these two times!" Ahmad 1/333, Abu Daud 393, at-Tirmidhi 149. The authenticity of the hadith was confirmed by Imam at-Tirmidhi, Ibn al-Jarud, Ibn al-Arabi, Ibn ‘Abdul-Barr and al-Albani.

Also, if a person managed to complete one full-fledged rak'at before the time of prayer, then it is considered that he performed it on time. The Messenger of Allah (peace and blessings of Allaah be upon him) said: "Whoever found one rak'at prayer, he found the prayer itself." al-Bukhari 580, Muslim 607.

But some scholars said that if a person managed to perform any part of the prayer before his time came out, for example, he managed to pronounce takbiratul-ihram, which introduces a person to prayer, or bowing to the ground, then his prayer is also considered perfect on time. In doing so, they relied on the following hadith: "The one who managed to perform the earthly bow (sajdah) of the afternoon (‘ asr) prayer before the sun went down and the one who managed to perform the sajdah of the morning prayer before the sun rose, he found the prayer. " Muslim 609.

However, the first opinion, which is that the one who made a full-fledged rak'at before the time of prayer, found the prayer, is more correct. Proof of this is that in the hadiths, which say about bowing to the ground (sajdah), one complete rak'at is implied, since the prophet (peace and blessings of Allaah be upon him) and his companions called the full rak'at sajdah. So, for example, Ibn ‘Umar (may Allah be pleased with him) said: “I took over from the Messenger of Allah (peace and blessings of Allaah be upon him) two sajdahs before the lunch prayer (zuhr) and two sajdahs after him.” al-Bukhari 1173.

In this case, we are talking about two full-fledged rak'ats, and not about bowing to the ground. See al-Insaf 1/439, Hashiya ad-Dusukhi 1/182.

Important note:
Anyone who mistakenly performed namaz before his time is obliged to perform it again when his true time comes. See “Tamamul-minna fi fiqhil-Kitab wa sahihi-Ssunna” 1/172.

In what cases can the untimely performance of prayer be justified?

If a person overslept or forgot to perform namaz

The Prophet (peace and blessings of Allaah be upon him) said: "Whoever forgot about prayer or slept through it, then the redemption for this will be the performance of this prayer as soon as he remembers about it." Muslim 1/477.

A person should make every effort to avoid oversleeping namaz. And if a person knows that in five minutes the time for prayer will come, then he should not go to bed!

Scientists also said that if a person set the alarm clock, for example, at 8 o'clock, knowing that the time for morning prayer leaves at 6 o'clock, then he is regarded as the one who deliberately left prayer, for which reason he fell into disbelief! Sheikh Ibn Baz and Sheikh Ahmad an-Najmi said similar things.

Not performing namaz due to coercion

A coerced person has justification before Allah, in which there is no disagreement among scholars. See al-Majmoo 3/67, al-Ashbah wa-nazair 208.

Fear for your life when the prayer is threatened

It is reported from Anas (may Allah be pleased with him) that when the situation became more complicated during the battle of Tustar, the Companions missed the morning prayer and performed it only after sunrise. al-Bukhari 2/172. See also al-Muhalla 2/244 Naylul Autar 2/36, Sharkhul Mumti 2/23.

Combining two prayers on the way

If a traveler decides to combine two prayers, for example, the lunch (zuhr) and the afternoon (‘asr) during the afternoon, then he is not the one who missed the time of the lunch prayer. In the Sunnah there is an indication of the permissibility of the unification of two prayers on the way, whether it is unification at the beginning of the time of the first of the unified prayers, or during the time of the second prayer. From Anas and other companions it is reported that the prophet (peace and blessings of Allaah be upon him) used to perform lunch and afternoon prayers on the way during the afternoon. Al-Bukhari 1112, Muslim 703, 707, Abu Dawood 1/271.

However, as soon as a person wakes up, or remembers about prayer, or the reason that impedes the performance of prayer, such as fear or compulsion, disappears, then he is obliged to perform it, regardless of how long it will take. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever has forgotten about prayer or overslept it, then the atonement for this will be the performance of this prayer, as soon as he remembers her». Muslim 1/477.

Such a prayer is not fulfilling, therefore, intending to perform it, a person should not think that he is fulfilling it, he simply makes an intention to perform it. Sheikhul-Islam Ibn Taymiyyah said: “Sleeping and forgetting about prayer are not the ones who have missed it. And the fact that they pray when they remember or wake up is not considered compensation, because this is the time for the prayer that they overslept or forgot. " See “Majmu'ul-fataua” 23/335.

On the need for timely prayer, no matter what state the person is in

It is not allowed to skip the performance of namaz at the time set for it, even if a person is without little or complete ablution and cannot find any water or earth, or if there are impurities on clothes (najas) that cannot be removed, or if there is no clothing for cover what should be covered during prayer. It is necessary to perform a prayer at the time set for it, regardless of the position and condition of the person. Sheikhul-Islam Ibn Taymiyyah spoke about this. See “Majmu'ul-fataua” 30/22. And this is the opinion of many imams of our community. See al-Umm 1/79, al-Furu 1/293, al-Majmu 1/182.

However, this is not allowed, except in the case when a person really found himself in the situations mentioned, such as the lack of water and earth for purification, or the lack of clothing to cover the awrah, etc.

Proof of what we are talking about is the story told by 'Aisha. She said: “Once I lost my necklace, and the Messenger of Allah (peace and blessings of Allah be upon him) sent people to find it. When the time for prayer caught them, they did not have water, and they prayed in this state. Then they complained about this to the Messenger of Allah (peace and blessings of Allaah be upon him), and Allah sent down a verse about the cleansing of the earth (tayamum). " al-Bukhari 336, Muslim 367.

Hafiz Ibn Hajar narrated the words of Ibn Rashid, who said: “This hadith contains proof that prayer is obligatory even for those who do not have the opportunity to purify themselves in both ways (water or earth). In this hadith, it is indicated that those Companions performed the prayer, being convinced of the need for this. And if prayer in such a position were forbidden, then the prophet (peace and blessings of Allah be upon him) would certainly express censure to them. And this was the opinion of al-Shafi'i, Ahmad and most of the muhaddis, as well as the majority of the supporters of Imam Malik. " See Fathul Bari 1/440.

As for the prayer performed in such a state, it should not be performed again afterwards, since there is no indication of this, and in the above story it is not reported that the prophet (peace and blessings of Allaah be upon him) ordered them to reimburse this prayer. Imam Ibn Hazm said: “Whoever is in a state of desecration, whether at home or on the way, and cannot find water or earth, then he performs namaz in the state in which he is and his prayer is valid. And he does not have to reimburse it, regardless of whether he finds water in the time allotted for this prayer or after it! ” See al-Muhalla 1/363.

Is it permissible to perform tayamum (purification with sand) in the presence of water, if a person is afraid to miss the time of prayer (uaktu-ssala)?

Some scholars, including Sheikhul-Islam Ibn Taymiyyah, allowed, in case of fear of the time allotted for prayer, to purify with sand and perform prayer, even if there is water. However, this opinion is not supported by strong arguments. Imam ash-Shaukani said: “As for what they say,“ If purification with water will cause the prayer time to run out, and when using the tayamuma, prayer can be caught, and that this is the reason for using the tayamuma, "then there is no evidence for this statement! On the contrary, the use of water is a must! ” See “ad-Durarul-madiyya” 1/86.

Also, Sheikh al-Albani, making a refutation regarding this issue, Said Sabiku, said: “The opposite is true, since the Shari'a stipulates the use of tayamum only in the absence of water, as the Qur'an says. And the Sunnah pointed out the permissibility of using tayamum in case of illness or severe cold, as the author himself (Said Sabik) mentioned about this. And where is the proof of the permissibility of using tayamuma when it is possible to perform ablution with water ?! If someone says, “Fear of missing out on prayer times,” that is not enough. Anyone who is afraid to miss the time of prayer is in one of two positions, and the third is not. Either he delayed the prayer out of his own negligence and laziness, or for a reason beyond his control, like sleep or forgetfulness! In the latter case, the time for prayer begins from the moment he woke up or remembered about it, as the prophet (peace and blessings of Allaah be upon him) said: “Whoever forgot about prayer or slept through it, then atonement for this will be the performance of this prayer as soon as he remembers about her". In this case, the Legislator has established a certain time for this person who has an excuse. He performs a prayer as he is commanded and performs either a small or a large ablution with water, and should not be afraid of the time of prayer going out. Therefore, he is not allowed to use the tayamum! As for the first position (when a person has delayed the time of prayer through his own fault), then in this state it is obligatory to use water, not tayamuma. He must use water, and if he finds the time of prayer, then good, but if not, then let him only blame himself, since he himself is the cause of such a result! ” See Tamamul-minna 132-133.

How to perform prayers that are missed for a good reason

On the need to observe the sequence when performing several prayers, missed for an acceptable Sharia reason

Jabir (may Allah be pleased with him) said: “Umar ibn al-Khattab came during the battle of the Moat after sunset and began to scold the infidels-Quraysh, then said:“ O Messenger of Allah, as soon as I had time to finish the afternoon (‘asr) prayer, the sun began to go down the horizon!” And the Prophet (peace and blessings of Allaah be upon him) said: "By Allah, I didn’t do it at all!" Then the Prophet (peace and blessings of Allaah be upon him) and we took ablution and performed the afternoon (‘asr) prayer, when the sun had already set, and then the evening prayer (mag'rib).” Al-Bukhari 598, Muslim 209.

This opinion that prayers should be compensated by observing their sequence was preferred by most scholars. See al-Mughni 1/607, Nayul-Autar 2/36.

If a person, not knowing this, reimbursed the prayers out of order, then he should not redo anything, since ignorance is an excuse. The Hanafis spoke about this and this opinion was preferred by Sheikhul-Islam Ibn Taymiyyah. See al-Insaf 1/445.

What should a person who missed namaz do when it is already necessary to perform the next one?

For example, if the time for the evening (mag'rib) prayer comes out, and a person, for an acceptable Shari'a reason, did not perform the afternoon ('asr) prayer, then he should first perform the evening prayer. See Sahih Fiqhu-Ssuna 1/262.

Also, for example, if a person slept through the morning prayer, but when he woke up, he heard the call to Friday prayer (jumu'a), then he should perform Friday prayer first, since it is impossible to fill it. See al-Mumti '2/141.

If one of the prayers was missed for a Sharia reason and they began to call for the next one, then what prayer should the intention be?

If a person, for example, who has not performed the lunch prayer (zuhr) prayer, hears the call for an afternoon group prayer ('asr), then what prayer should he take the intention to, to the lunch one, which he missed, or to the afternoon prayer, which he will perform jama'at? A group of scholars believed that in such a situation, a person who makes a group prayer should take the intention to the lunch prayer he missed, since it is allowed that the intentions of both the imam and those behind those standing differ, as indicated by reliable hadiths. See “Sailul Jarar” 1/254. And in this case, he will not miss the group prayer and will reimburse the prayers, observing their sequence.

However, other scholars, including Sheikhul-Islam Ibn Taymiyyah, believed that one should perform exactly the group prayer that is called for, and not take the intention to the missed one, since the fact that the prophet (peace and blessings of Allaah be upon him) made up for the missed prayers in their sequence does not indicate that it is mandatory. Their argument was the following hadith: "When they call to prayer, then there is no prayer, except the obligatory one!" Muslim 710.

Hafiz Ibn Hajar said: "The words "When Called to Prayer" means "when they will say ikama for the obligatory prayer." In words "There is no prayer other than the obligatory one" an indication of the prohibition of performing voluntary prayer after the call for obligatory prayer, whether it is a voluntary prayer from among the Sunan Rauatib or not. In another version of this hadith, according to ‘Amr ibn Dinar, there is an addition where the prophet (peace and blessings of Allaah be upon him) was asked:“ And two rak'ats of the morning Sunnah are not even performed (after the call for the obligatory one) ?! ” He replied: "And even two rak'ata of the morning Sunnah"... This hadith is quoted by Ibn ‘Adi, and its isnad is good. As for the word "Mandatory", then we can talk about both the missed obligatory prayer and the one to which they are called, but it is more correct that we are talking about exactly the prayer to which they are called. This is confirmed by the hadith narrated by Ahmad and at-Takhawi: "When they are called to prayer, then there is no prayer other than the one to which they were called!"” See Fathul Bari 2/173.

Is a woman who has cleared her period during one prayer obliged to replenish the previous prayer?

As to what namaz a woman should perform after cleansing, there are several opinions among scientists. Most scholars believe that if a woman, for example, is cleansed before sunset, then she should perform the lunch (zuhr) and afternoon (‘asr) prayers. And if she is cleansed before the morning prayer, then she must perform the evening (mag'rib) and night (‘isha) prayers. This opinion is based on the words of some companions, and these are ‘Abdur-Rahman ibn‘ Auf, Ibn ’Abbas and Abu Hurayrah (may Allah be pleased with them). However, these messages are weak. See “Tahkik Sunan ad-Darimi” 1/645, “Sahih fiqhu-Ssunna” 1/255.

But even if we take into account the fact that these messages are reliable, there was no unanimous opinion among the companions on this issue. So, for example, Anas (may Allah be pleased with him) said: "If a woman purifies herself during a prayer, then she only performs this prayer, and does not commit another."... Ibn Abu Shayba 2/336, ad-Darimi 1/646. Isnad is authentic.

The opinion of the Companions is an argument only if it does not contradict the Qur'an and Sunnah or it is not known that other Companions expressed themselves differently! As for this issue, we see that there is disagreement among the Companions. For this reason, and due to the absence of a direct indication in the Qur'an and Sunnah on the need for a woman to reimburse the previous prayer for the time at which she was purified, it should be considered that a woman should perform only that prayer during which she was purified. And this opinion was preferred by Hasan al-Basri, Qatada, Sufyan al-Sauri and Abu Hanifa. See al-Awsat 2/245, Ikhtilaf al-‘ulamah 380.

If, after the time of prayer, a woman drags out its performance, and subsequently her periods begin, should she replenish this prayer after she is cleansed?

There are two well-known opinions on this issue. Most scholars believe that if at the time of prayer the woman did not have periods, but when she delayed the time for prayer, her period began, then she is obliged to make up for such a prayer after she is cleansed.

Other scientists say that it should not compensate for anything. At the same time, they rely on the fact that during the time of the prophet (peace and blessings of Allaah be upon him), women began their periods at different periods of time and there is no known case that the prophet (peace and blessings of Allaah be upon him) commanded to refund a prayer to a woman who did not have time to perform namaz before the beginning of menstruation. Sheikhul-Islam Ibn Taymiyyah said: “The correct opinion in this matter is the opinion of Abu Hanifa and Malik that a woman does not need to reimburse anything, since the reimbursement (al-qada) needs a decree, but there is no such decree! And a woman in a similar situation delayed the time of prayer by permissiveness, and not because of negligence. " See “Majmu'ul-fataua” 23/234.

Is prayer reimbursed if the person who performed it did not know that the conditions of its validity were not met?

Sheikhul-Islam Ibn Taymiyyah said: “If a person does not perform ablution, not knowing that it is violated with him, for example, he ate camel meat and did not perform ablution, and then learned that this violates ablution, or performed namaz in a camel pen without knowing about the prohibition this, then should he do the prayers again? There are two well-known opinions about this, and both of them were the opinion of Ahmad. Also, for example, a person touched his genitals and performed namaz, and then he became aware that this interferes with ablution. The correct thing in all these cases is that it is not necessary to replenish the prayers performed in such situations! After all, Allah Almighty has forgiven mistakes and forgetfulness, and He says: "And We do not punish until we send messengers!"(al-Isra 17:15). And the one who did not receive any specific command of the prophet (peace and blessings of Allah be upon him), there is no obligation on it. For this reason, the Prophet (peace and blessings of Allaah be upon him) did not order ‘Umar and‘ Ammar to complete the prayer, which one of them did not perform due to lack of complete ablution, and the other performed it in a state of complete desecration. And he also did not order Abu Zarr to replenish the prayers, when he, being without full ablution, did not perform the prayer for several days. He also did not order to repeat the fast to the one who ate until it became clear to him the difference between the black thread and the white one. As well as he did not order to remake the prayer for those who, out of ignorance, prayed in the direction of al-Aqsa, after they were ordered to pray, turning in the direction of Kabankoba. The example of a woman who had painful bleeding (istihad) is also related to the issue we are discussing, and she believed that prayer was not performed in such a state. There are two opinions regarding such a woman, one of which is that she does not make up for the missed prayers, and this is the opinion of Malik. Proof of this is the hadith, which states that a woman who had painful bleeding did not pray or fast. And when she told this to the Prophet (peace and blessings of Allah be upon him), he told her not to pay attention to it in the future and did not tell her to compensate anything! " See “Majmu'ul-fataua” 21/101.

In all these examples, we are talking about a case when a person did not know the Sharia ruling in any issue. And this does not apply to those who knew about the Sharia law, but forgot about it. For example, a person who, due to forgetfulness, has performed a prayer without washing, is obliged to perform it again.

Should a prayer be reimbursed if it is missed without an acceptable Shari'ah reason?

There is no doubt about the greatness of the sin of the one who deliberately missed the time allotted for prayer without a Sharia reason. Among the scientists there were those who even considered such a person to be unfaithful. Hafiz Ibn ‘Abdul-Barr said: “Ibrahim an-Naha'i, al-Hakam ibn 'Utaiba, Ayyub al-Sakhtiyani,' Abdullah ibn al-Mubarak, Ahmad ibn Hanbal and Ishaq ibn Rahaueikh said that the one who deliberately leaves one prayer and does not perform it without a reason at the set time, and will refuse to reimburse it, and will say: "I will not perform namaz!" If he repent and again begins to pray, then his repentance is accepted, otherwise he will be executed and will not inherit from him! ” See al-Istizkar 2/149.

Also Ibn ‘Abdul-Barr said: “The Prophet (peace and blessings of Allaah be upon him) said:“ There will appear after me rulers who will skip the time of prayer. Therefore, you pray on time, and after them make a voluntary prayer! " Muslim 2/127. The scholars said that this hadith was proof that these rulers did not become unfaithful by deliberately omitting the times allotted for prayer. And if they became unfaithful for this reason, then the prophet (peace and blessings of Allaah be upon him) would not have ordered prayer for them! " See at-Tamhid 4/234.

However, the question is this: Is a person who missed prayer for no reason is obliged to fill it up?

Most of the scholars and imams of the four madhhabs believed that a person who missed prayer for no reason must certainly fill it up. However, this opinion does not have direct arguments from the Qur'an and Sunnah, but relies on an analogy with some hadiths.

Among the imams there were those who stated that all scholars were unanimous in the obligation to complete such a prayer, and that no one believed otherwise, except for Ibn Hazm.

First, this statement was refuted by Hafiz Ibn Rajab in Sharh Sahih al-Bukhari 5/148, saying that there is no unanimous opinion on this issue.

Secondly, many scientists, both from among the first and subsequent generations, believed that who missed prayer without a Sharia reason does not compensate for it, but brings sincere repentance. This opinion was shared by many companions, including 'Umar ibn al-Khattab, Ibn' Umar, Sa'd ibn Abu Uakkas, Salman al-Farisi and Ibn Mas'ud (may Allah be pleased with them), who believed that the prayer, missed for no reason, not replenished. Imam Ibn Hazm said: "And we do not know that any of the Companions contradicted them on this issue." See al-Muhalla 2/235.

This opinion was also shared by many followers, including al-Qasim ibn Muhammad, Muhammad ibn Sirin, al-Hasan al-Basri, ‘Umar ibn‘ Abdul ‘Aziz and Mutarif ibn‘ Abdullah. Also, this opinion was preferred by such imams as al-Humaydi, al-Juzjani, al-Barbahari, Ibn Batta, Daud, 'Izz ibn' Abdu-Ssalam, Ibn Taymiyyah, Ibn al-Qayim, al-Shaukani, al-Albani, Ibn Baz, Ibn 'Usaymin, et al. See Majmu'ul-fataua 40/22, al-Insaf 1/443, Nayul-atar 2/31, Sahih fiqhu-Ssunna 1/258.

Imam Ibn Batta said: “It is known that prayers have their own time, and those who perform namaz before the coming of his time will not be accepted by him, as well as those who perform it after the end of his time!” See Fathul Bari 5/147, Ibn Rajab.

Imam al-Barbahari said: "Allah will not accept obligatory prayers, except those performed in due time, except for the one who has forgotten, for he has excuse and performs a prayer as soon as he remembers it!" See Fathul Bari 5/148.

Sheikhul-Islam Ibn Taymiyyah said: “It is not legal to have a prayer refunded for one who missed it for no reason, and this (refundable) prayer is invalid! He should do more voluntary prayers (as repentance), and that is the opinion of the Salaf group! ” See al-Ikhtiyarat 34.

Sheikh al-Albani said: “The words of those who consider it compulsory to complete a prayer that was deliberately missed without an acceptable reason do not rely on evidence. It makes no sense to repay such a prayer, since performing namaz outside of his time is like performing namaz before his time. There is no difference in that! ” See “al-Silsilah ad-da'ifa” 3/414 and “al-Silsilah al-sahiha” 1/682.

Thus, we see that the statements that there is a unanimous opinion (ijma ') on this issue does not correspond to the truth, just as it does not correspond to the truth and the fact that this was the opinion of only Ibn Hazma.

The opinion of scholars who do not recognize the completion of such prayers is the most correct for several reasons:

Firstly, Allah Almighty established its own time for each prayer, saying: "Verily, prayer is prescribed for believers at a specific time."(an-Nisa 4: 103).

Secondly, there are no decrees from Allah or His prophet (peace and blessings of Allah be upon him) indicating the need to compensate for a prayer missed without a reason. As for the comparison with someone who overslept or forgot, this analogy is incorrect, because for someone who overslept or forgot to perform namaz, performing it is a full-fledged atonement, while for one who missed a prayer without a reason, its fulfillment will no longer be atonement.

Thirdly, if the person who missed it for no reason was obliged to reimburse the prayer, then what is the point of the prophet (peace and blessings of Allah be upon him) to associate its reimbursement with such reasons as forgetfulness or sleep ?!

Fourth, the issue of compensation and redemption refers to the dictates of Sharia, where it is not allowed to oblige anyone with anything other than what Allah and His prophet (peace and blessings of Allaah be upon him) ordered. After all, there is no text indicating such a type of worship, as the replenishment of prayers that were missed without a reason, and Allah said: "And Thy Lord does not forget!"(Mary 19: 64).

Fifthly, the issue of a refundable prayer not in its time is connected not only with redemption, but also with whether such a prayer is valid at all. After all, the completion of namaz refers to worship, and it is known that any worship is basically forbidden and invalid, in addition to what the Shariah instructed.

Can those who oblige to perform a prayer missed without a Sharia reason can say that Allah ordered this prayer or His prophet (peace and blessings of Allah be upon him) ?! Undoubtedly not, since there is no command for this either in the Qur'an or in the Sunnah! If they say that Allah did not oblige this prayer, but it must be compensated, just in case, then I would like to draw attention to this, since many scientists disagree with such an argument. And the prophet (peace and blessings of Allaah be upon him) said: "Whoever brings into our business (religion) that which has nothing to do with it, then it will be rejected!" Muslim 1/224.

After all, how many Muslims have fallen into error, relying on the opinion that a prayer missed for no reason can be replenished! And how many Muslims, for some unknown reason, do not perform the fivefold prayer on time, and then, at night, fill in order almost all five prayers missed during the day, thinking that by doing so they atoned for their sin!

The same is the case with someone who, being a Muslim, left namaz and did not consciously perform them for several years. He should not repay them, but he should offer sincere repentance for such a great sin! If, as already mentioned, even one prayer missed for no reason is not reimbursed, then it is natural that prayers missed for a long period are not replenished all the more. See Sahih Fiqhu-Ssunna 1/260.

Also, some Muslims tell a person who has converted to Islam to repay all the prayers that he had to perform when he reaches the age of majority. This is an overkill and complication of religion, which Allah made easy for His slaves, saying: "And He made no difficulty for you in religion."(al-Hajj 22: 78). After all, such a statement not only does not rely on any argument, but also can alienate a repentant person from Islam! This opinion has no basis under it, and no messages have come that the Messenger of Allah (peace and blessings of Allah be upon him) himself or ordered his companions to fulfill the prayers, but on the contrary said: "Acceptance of Islam erases all the sins that came before him." Ahmad 4/198. Sheikh al-Albani called the hadith authentic.

Imam Ibn Nasr al-Marouazi said: "The Muslims did not disagree that the Prophet (peace and blessings of Allaah be upon him) did not oblige any of the unbelievers who converted to Islam to compensate for any of the mandatory prescriptions!" See "Ta'zymu qadri-ssala" 1/186.

Conclusion

We ask Almighty Allah to make us from among those who protect their prayers and perform them humbly, truly, He is capable of any thing! And we call on all Muslims to be responsible for the obligatory fivefold prayer, which is the best worship of the body!

One day, 'Abdullah ibn Sunabihi said: "Abu Muhammad claimed that the prayer of Uitr is obligatory (wajib)!"'Ubada ibn Samit (may Allah be pleased with him) said: “Abu Muhammad lied! I testify that I heard the Messenger of Allah (peace and blessings of Allaah be upon him) said: “Allah Almighty made five prayers obligatory. And the one who thoroughly washed and prayed at the time set for prayers, and made full-fledged bows and prostrations to the ground, and observed humility in prayers, he has a promise from Allah that He will forgive him! And the one who does not do this does not have a promise from Allah, and if Allah wishes, he will forgive him, and if he wishes, he will punish him! " Abu Dawud 425, Ahmad 5/317, Ibn Majah 1401, al-Nasai in al-Kubra 314, ad-Darimi 1577, Malik 1/14. The authenticity of the hadith was confirmed by Hafiz Ibn ‘Abdul-Barr, Imam al-Nawawi and Sheikh al-Albani.

According to Abu Umamah (may Allah be pleased with him), it is reported that the Messenger of Allah (peace and blessings of Allaah be upon him) said: “The foundations of Islam will be destroyed one after another, and as soon as one of them is destroyed, people will diligently set about destroying the next. The first to be destroyed is the government, and the last is the prayer. " Ahmad, al-Hakim. The hadith is authentic. See Saheeh al-Jami 5075.

Allah Almighty said: “Seek help with patience and prayer. Indeed, it is a heavy burden for all but the humble! " (al-Bak'ara 2:45).

It is narrated from the words of Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “ Indeed, on the Day of Resurrection, settlement with the servant of Allah will first of all be made for his prayers, and if they are good, he will succeed and achieve what he wants, and if they turn out to be unsuitable, then he will fail and incur a loss. If, as regards the fulfillment of this duty of his, shortcomings are found, the Almighty and Great Lord will say (to the angels):"See if My servant has any of the voluntary deeds, so that through this to make up for the shortcomings in the obligatory" - and then they will do the same with all the rest of his affairs. " At-Tirmizi. The hadith is authentic. See Saheeh al-Jami '2020.

Also, the Messenger of Allah (peace and blessings of Allaah be upon him) said: “The first thing for which a settlement will be made with the servant of Allah on the Day of Resurrection is namaz. And if his prayer is good, then all his other deeds will be good, and if his prayer turns out to be unfit, then his other actions will turn out to be bad. "... At-Tabarani in al-Awsat 2/13. The hadith is authentic. See Saheeh al-Jami 2573.

And in conclusion, praise be to Allah - the Lord of the worlds.
Peace and blessings of Allah be upon our prophet Muhammad,
members of his family and all his associates!

1. "Ma'alimu-ttanzil" Abu Muhammad al-Baghaoui.

2. "Tafsirul-Kuranil-‘ Azim " Isma'il Ibn Kasir.

3. "Fathul-Bariy Sharh Sahihil-Bukhari" Ibn Hajar al-Askalani.

4. "Sharh Sahih Muslim" Yahya ibn Sharaf an-Nawawi.

5. "Sharh al-Muwatta Imam Malik" Walid ibn Saif Nasr.

6. "Ta'zymu qadri-ssala" Ibn Nasr al-Marouazi.

7. "Al-Matjuru-rrabih fi sawabil-‘amali-ssalih" Sharafuddin ad-Dumyaty.

8. Al-Kabair Shamsuddin al-Zahabi.

9. "Al-Sala wa hukmu tarikha" Ibn Qayyim al-Jawziyyah.

10. "Subulu-Ssalam" Muhammad ibn Amir al-San'ani.

11. "Naylyul-outar" Muhammad ash-Shaukani.

12. "Silsilyatul-ahadisi-ssahikha"

13. "Sasihul-jami'i-ssagir"

14. "Sahihu-ttargyibi wa-ttarhibi" Muhammad Nasyruddin al-Albani.

15. Al-Mausu'atul-fiqhiyatil-muyassara Husayn al-'Awaysha.

16. "As-Sala wa asaruha fi ziyadatil-iman" Husayn al-'Awaysha.

17. Al-Wajiz fi fiqhi-Ssunna wal-Kitabil-Aziz‘Abdul’ ‘Azim ibn Badawi.

18."Sahih fiqhu-Ssunna" Abu Malik Kamal ibn Said Salim.

In Islam, there is no such kind of worship as a separate performance of the prostration, except: in prayer; when reading the Quran in certain places (sajdah at-tilyawah); at a joyful event (sajda shukr); and at the sign (ayah). ‘Ikrima said: “Once Ibn‘ Abbas was informed that one of the wives of the Messenger of Allah (Safiya) had died, and he bowed to the ground. When he was asked: "Do you bow down at this time ?!" He said: “Did the Messenger of Allah (peace and blessings of Allah be upon him) did not say: "If you see a sign, then bow down to earth.", and what sign can be stronger than the passing of the prophet's wives (peace and blessings of Allah be upon him) ?! ” Abu Daud 1197, at-Tirmidhi 3891. The hadith is good. See Saheeh al-Jami 564.

Imam Badruddin al-'Aini said that the word "the Omen" in the hadith generalized, which includes natural phenomena that inspire fear, such as strong winds, earthquakes, fires, etc. He also said: "The permissibility of prostration at the death of any of the scholars or a just ruler of Muslims is also derived from this hadith, since the death of such people is also one of the signs!" See “Sharh Sunan Abu Daud” 5/52.

Imam Ibn al-Munzir said: "It was said that the 'Asr prayer was called the middle one for the reason that it is between two night prayers and two daily prayers." See al-Awsat 2/368.

As for the common hadith cited by Imam ad-Darakutni: "The beginning of the allotted time for namaz is the favor of Allah, the middle of it is the mercy of Allah, and the end is the forgiveness of Allah."- then this hadith is weak, as reported by Hafiz Ibn Hajar. See “Bulugul-Maram” 105.

The Messenger of Allah (peace and blessings of Allah be upon him), defining the word "mujahid", said: "A Mujahid is one who fights with his soul for the sake of Allah!" at-Tirmidhi, Ibn Hibban. The hadith is authentic. See Saheeh al-Jami '6679.

In these messages from Anas, "neglect" and "neglect" refers to the untimely performance of prayers.

However, scholars disagreed as to whether these reports refer to the omission of all the time allotted for a particular prayer, or the time desired for it. The first thing that is correct is that we are talking about an untimely prayer. This opinion confirms the reason for pronouncing these words by Anas, which is quoted from the words of Sabit al-Bunani. He told: “Once Anas ibn Malik and I were at namaz, which was conducted by al-Hajaj. And al-Hajaj dragged on the prayer time so much that Anas got up to make a remark, but his friends forbade him, fearing for him. Then Anas went out and sat on horseback, saying: "By Allah, I do not learn anything from what happened in the days of the Prophet (peace and blessings of Allaah be upon him), except for the testimony of" La ilaha illa-Allah "!" One person said to him: "And namaz, O Abu Hamza ?!" He replied: “You did the lunch (zuhr) prayer before the evening (mag'rib) prayer! Was this the prayer of the prophet (peace and blessings of Allah be upon him) ?! " Ibn Sa'd in at-Tabakat. See Fathul-Bari by Ibn Hajar 2/18 and Ibn Rajab 4/229.

Unfortunately, being content with prayer schedules, few Muslims today, including the moazzins who call to prayer, are able to determine the times of the five obligatory prayers in accordance with the Qur'an and Sunnah.

In many collections of hadiths, as well as books on fiqh, in the section on prayer times, the lunch (zuhr) prayer is in the first place. The reason for this is that in the well-known hadith, which says that the angel Jibril (peace and blessings of Allaah be upon him) came and taught the prophet (peace and blessings of Allaah be upon him) on the times of prayer, it is said that the first prayer with which Jibril began was the dinner one. Also, the prophet himself began with this prayer (peace and blessings of Allah be upon him), who taught the times of prayer to his companions. However, not all scholars agreed with this, since in some hadiths (Muslim 612), speaking about the times of prayer, the Messenger of Allah (peace and blessings of Allaah be upon him) began in the morning. And this opinion was preferred by Sheikhul-Islam Ibn Taymiyyah, who said: "The first prayer is the morning prayer, since the middle prayer is the afternoon prayer ('asr)." See al-Ikhtiyarat 33.

That is, follow the Sunnah. See “Faydul-Qadir” 6/327.

Imam al-Nawawi said: “There is no disagreement among scholars that if it is possible to combine between hadiths, then one should not leave some of them. Moreover, it is imperative to combine them and be guided by them! ” See Sharh Sahih Muslim 3/155.

This is what Allah Almighty calls Mecca, who said: “This Scripture, which We have revealed, is blessed and confirms what came before him, so that you might admonish the Mother of cities (inhabitants of Mecca) and those who live around her” (al-An'am 6: 92).

Sheikh Shamsul-Hakk 'Azim Abadi said: “Imam ash-Shafi'i and most scholars have said that the lunch and afternoon prayers can be combined at any of the times of the united prayer, as well as the evening prayer with the night prayer. And this opinion gave preference to al-Nauawi "... See 'Aunul Ma'bud 3/51.

‘Uqba ibn’ Amir (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) forbade us to pray and bury our dead for three periods: during sunrise, until it rises (over the horizon); at noon, until the sun begins to move towards sunset; and during the setting of the sun until it sets. " Muslim 831.

During these times, it is forbidden to perform voluntary prayers. The wisdom of this prohibition lay in the fact that during these periods of time the pagans worshiped the sun, and, despite the fact that the Muslim prays for the sake of Allah, the prophet (peace and blessings of Allaah be upon him) forbade it to be performed at the indicated intervals. Thus, prohibiting the assimilation to false in any of its manifestations! See al-Iqtida 63-65.

However, the prohibition in such hadiths is generalized. In other hadiths, exceptions came, allowing the performance of prayers at these intervals, as in the case of the obligatory prayer for those who have forgotten about it or overslept. Among these prayers: the prayer of greeting in the mosque (tahiyatul-masjid); prayer after washing; prayers on Friday before the start of the Friday sermon, until the imam leaves; prayer after going around Ka'oba (tauaf); reimbursement of voluntary prayers related to obligatory (as-Sunan ar-rauatib) missed for a reason; prayer for the eclipse of the sun or moon. See Mausu'atul-fiqhiya 1 / 257-258, Sahih fiqhu-Sunna 1 / 265-270.

Sunan Rauatib are voluntary prayers performed before and after the obligatory five times prayers. The prophet (peace and blessings of Allah be upon him) said about these prayers: “The one who performed twelve rak'ats during the day and night, a house in Paradise will be built for him! And these are: four rak'ats before the lunch (zuhr) prayer and two after it; two rak'ats after the evening (mag'rib) prayer; two after the night (‘isha) and two rak’ats before the morning (fajr) prayer”. at-Tirmidhi 2/132, Ibn Majah 1141. The authenticity of the hadith was confirmed by Abu 'Isa at-Tirmidhi, Ibn Hibban, al-Hakim and al-Albani.

That is, the previous ones.

But only a judge in an Islamic state can issue a ruling on disbelief and impose the death penalty!

The Sharia position is not always based on a direct indication from the Koran or Sunnah. There are many cases where it follows from circumstantial evidence. For example, in Islam there is no direct indication of the prohibition of the joint stay of men and women who are strangers to each other (ichtilat), but there are many indications in the Koran and Sunnah, from which the prohibition of this is derived. Thus, Allah Almighty said: "Stay in your homes and do not dress up as you dressed up in the days of the first ignorance!"(al-Ahzab 33: 33).

And the Messenger of Allah (peace and blessings of Allah be upon him) said: "A woman deserves the greatest satisfaction of her Lord when she is in her house!" Ibn Khuzaimah 3/93, Ibn Hibban 12/412, al-Bazzar 5/428, at-Tabarani 9/295. The reliability of the hadith was confirmed by Imam ad-Darakutni, Hafiz al-Munziri and al-Hayesami.

He also said: “The best rows in prayer for men are the first rows, and the worst are the last. Among women, the last ranks are the best, and the first are the worst. " Muslim 4/159.

He also said: "In no case do not go to strangers!" Someone asked: "O Messenger of Allah, what about your husband's relatives?" To this he replied: "Such a relative is death!" al-Bukhari 5232, Muslim 5/153.

He also said: "Let none of you in any case be left alone with a stranger, unless there is a close relative (mahram) with her!" al-Bukhari 5233, Muslim 9/109.

Thus, it becomes extremely clear that the joint stay of strangers to each other men and women in Islam is prohibited, despite the absence of a direct text from the Koran and Sunnah prohibiting this!

The Prophet (peace and blessings of Allaah be upon him) and his companions against the one who made a mistake, said, "Lied!" And what would they then say about someone who is deliberately lying ?!

Namaz- this is one of the foundations of Islam, it is the most worthy deed performed by a person. A fully perfect prayer washes away sins, cleanses a person from sins and protects from everything bad.

The regular performance of five-fold prayer is a fundamental requirement of Islam, without which a person can lose the most important and precious thing in his life - the awareness and feeling of his connection with his Creator.

Namaz Is a dialogue between a person and his Creator, the regularity of which periodically - day and night - reminds a person of his attitude to his Creator. Five intervals of time in which namaz should be performed correspond to five parts of the day: this is dawn, noon, afternoon, end of the day and night. But Allah Almighty in the Quran distinguishes one prayer from these five - the middle prayer.

What is the average prayer?

Allah Almighty says in the Qur'an:

حَافِظُواْ عَلَى الصَّلَوَاتِ والصَّلَوةِ الْوُسْطَى وَقُومُواْ لِلَّهِ قَـانِتِينَ

(Meaning): " Observe all prayers, especially the average (Asr) prayer. And stand before Allah humbly ". (Surah Al-Bakara, 238)

The Almighty commanded his slaves to regularly and timely perform all prayers, observing all the conditions and rules associated with them, as stated in the hadith given in both collections of reliable hadiths of Bukhari and Muslim. From Ibn Mas'ud (may Allah be pleased with him) it is narrated:

« Once I asked the Messenger of Allah (peace and blessings of Allaah be upon him), “What is the most worthy deed?" He replied: " Namaz performed at the time set for him. " I asked: " And after that?" He replied: " Struggle in the path of Allah. "Then I asked:" And after that?"He (peace and blessings of Allaah be upon him) said:" Showing Respect to Parents ”. If I continued to question, then the Messenger of Allah would continue to answer me. " (Narrated by al-Bukhari 2782, Muslim 85)

Moreover, Allah Almighty especially emphasizes the middle prayer, which, according to the majority of scholars from among the Companions, is the afternoon namaz ("Asr"). Tirmidhi and Baghavi speak about this. Al-Mawardi reports that this is the opinion of the majority of the Tabiins (followers of the Companions). Abu Umar ibn Abdul-Barr said that this opinion was held by most of the hadith scholars from among the righteous predecessors.

Al-Hafiz Abu Muhammad Ad-Dimyati in his book on the middle prayer said that this is the prayer "Asr" (afternoon namaz). This opinion is considered preferable: Umar, Ali, ibn Masud, Abu Ayub, Abdullah ibn Amr, Sumra ibn Jundub, Abu Hurayrah, Abu Said, Hafs, Umm Habib, Umm Salam, Ibn Abbas, Aisha (may Allah be pleased with them all). The same opinion was held by scholars from among the Tabiins: Ibrahim an-Nahai, Said ibn Jubair, Ibn Sirin, Al-Hasan Al-Basri, Qattada and others (may Allah be pleased with them all). The same position was adopted by the scholars of the madhhabs: Ahmad ibn Hanbal, Ash-Shafi'i and Abu Hanifa (according to Al-Maawardi). According to Ibn Munzir, the same opinion was preferred by the disciples of Abu Hanifa Abu Yusuf and Muhammad ibn Hasan, as well as Ibn Al-Habib from among the Maliki (may Allah have mercy on them all).

Imam Ahmad reports from Ali (peace and blessings of Allah be upon him):

“On the day of the battle with Al-Ahzab (allies), we performed asr-namaz between the evening (maghrib) and night (isha) prayers, and then the Messenger of Allah (peace and blessings of Allah be upon him) said:

«شَغَلُونَا عَنِ الصَّلَاةِ الْوُسْطَى، صَلَاةِ الْعَصْرِ، مَلَأَ اللهُ قُلُوبَهُم وَبُيُوتَهم نَارًا»

« They distracted us from the middle prayer, that is, from the afternoon prayer. May Allah overflow their homes and graves with fire for this ».

Then he compensated this prayer between the evening (maghrib) and night (isha) prayers. (Muslim 627, Imam Ahmad 913)

Also from Sumra ibn Jundub (may Allah be pleased with him) it is narrated that the Messenger of Allah (peace and blessings of Allaah be upon him) said:

«صَلَاةُ الْوسْطَى صَلَاةُ الْعَصْر»

« The middle prayer is the Asr prayer (afternoon) ". (Imam Ahamad)

The above hadith texts emphasize the fact that the average prayer is the afternoon prayer ("Asr"). In addition, there are other hadiths confirming the merits of asr prayer, in which the Messenger of Allah (peace and blessings of Allaah be upon him) emphasizes the importance of performing the afternoon prayer, for example, a hadith in which Ibn Umar (may Allah be pleased with him) narrates that The Messenger of Allah (peace and blessings of Allaah be upon him) said:

«مَنْ فَاتَتْهُ صَلَاةُ الْعَصْرِ فَكَأَنَّمَا وُتِرَ أَهْلَهُ وَمَالَه»

« Whoever missed Asr prayer seems to have lost his family and property ... (Al-Bukhari 552)

In another authentic hadith from Buraydah ibn Al-Husayb (may Allah be pleased with him), it is narrated that the Messenger of Allah (peace and blessings of Allaah be upon him) said:

«فَإِنَّهُ مَنْ تَرَكَ صَلَاةَ الْعَصْرِ، فَقَدْ حَبِطَ عَمَلُه»

« Truly, the deeds of the one who missed Asr-namaz will be in vain ". (Bukhari)

Sometimes a person, not noticing the time of the onset of namaz, continues to work, and it may happen that he misses namaz. Most often it is Asr Namaz. Therefore, in the Holy Qur'an and in the hadiths of the Prophet (peace and blessings of Allaah be upon him) such attention is paid to this prayer. In turn, we should adhere to the commandments of the Quran and hadiths and try to perform prayers fully, timely and efficiently.

Afternoon namaz 4 farda

1. While standing, express your intention (niyat) with your heart to perform namaz.

2. Raise both hands, palms towards the Qiblah and say "Allahu Akbar".

3. Then put your right hand with your palm on your left hand and lower your folded hands just below the navel (women put their hands at chest level) and read du'a "Sana"
"Subhaanakya allaahumma va bihamdika, va tabaarakyasmuka, va taunting Jadduka, va iliyahe gairuk" .

Then:
"Auzu bilakhi minashshaytaani r-rajim"
Sura al-Fatiha
Bismillahi r-rahmaani r-rahim

Arrahmaani r-rahim
Maaliki yaumiddin

Amine! ..

After sura al-Fatih, we read another short surah or one long ayat, for example, sura al-Kyausar

Inna a - "taynakya l Kiausar.
whether rabbika wanhar fasalli.
inna shani aka huva l-abtar.

4. With your hands down, say: "Allahu akbar" "Subhana-Rabbial-" azyim " - 3 times

5. After the arm, "straighten your body to an upright position, saying: "Samigallahu-limyan-hamidah" then talk to yourself "Rabbana wa lakal hamd"

6. After a short pause, bow to the ground, "sozhda", saying"Allahu akbar" ... In prostration, you should touch the ground with your palms, knees, toes, forehead, and nose. Having reached calmness in prostration, say:

"Subhana-Rabbial-Aglya" - 3 times.

7. After that, with the words "Allahu akbar" rise from a seat to a sitting position, keeping in this position a pause of 2-3 seconds

8. And again with words "Allahu akbar" "Subhana-Rabbial-Aglya" - 3 times.

9. After that, with the words "Allahu akbar" rise from the soot into the second rak'ah. You are reading surah "al-Fatiha"
Bismillahi r-rahmaani r-rahim
Alhamdy Lillahi Rabbil Galyamin
Arrahmaani r-rahim
Maaliki yaumiddin
Iyyakya nagbydy wa iyakya nastagyin
Ikhdina s-syraatal mystakiym
Syraatallazina angamta aleykhim
Gayril magdubi aleykhim walad-daaalliin "
Amine!.. ("Amin" is pronounced to himself).

After surah al-Fatih we read another short surah or one long ayah for example surah "al-Ikhlas"
Kul Huva Allaahu Ahad
Allaahu s-samad
Lam yalid wa lam yuulad
Wa lam yakullahuu kufuvan ahad

10. With your hands down, say: "Allahu akbar" and make a hand "(bow in the bow). In bow, say: "Subhana-Rabbial-" azyim " - 3 times

11. After the arm, "straighten your body to an upright position, saying: "Samigallahu-limyan-hamidah" then talk to yourself "Rabbana wa lakal hamd"

12. Then speak "Allahu akbar"

"Subhana-Rabbial-Aglya" - 3 times.

13. After that, with the words "Allahu akbar"

14. And again with words "Allahu akbar" descend into the soot again and say again:

"Subhana-Rabbial-Aglya" - 3 times.

15. Then say "Allahu akbar"

"Attahiyaty lillahi vassalavaty vatayibyatu. Assalamy aleyke ayuhannabiyu wa rahmatillahi wa barakatyh. Assalamy alayna wa galya gyibadillahi s-salihiin. Ashkhadi alla illaha Vallahdahnallah." .

Then say "Allahu akbar" climb 3 rak'ah.

16. Reading Surah "al-Fatiha"
Bismillahi r-rahmaani r-rahim
Alhamdy Lillahi Rabbil Galyamin
Arrahmaani r-rahim
Maaliki yaumiddin
Iyyakya nagbydy wa iyakya nastagyin
Ikhdina s-syraatal mystakiym
Syraatallazina angamta aleykhim
Gayril magdubi aleykhim walad-daaalliin "
Amine!.. ("Amin" is pronounced to himself).

17. With your hands down, say: "Allahu akbar" and make a hand "(bow in the bow). In bow, say: "Subhana-Rabbial-" azyim " - 3 times

18. After the arm, "straighten your body to an upright position, saying: "Samigallahu-limyan-hamidah" then talk to yourself "Rabbana wa lakal hamd"

19. Then speak "Allahu akbar" , perform sojda (bow to earth). In obeisance, say:

"Subhana-Rabbial-Aglya" - 3 times.

20. And again with words "Allahu akbar" descend into the soot again and say again: "Subhana-Rabbial-Aglya" - 3 times.

21. After that, with the words "Allahu akbar" rise from the soot fourth rak'ah. You are reading surah "al-Fatiha"
Bismillahi r-rahmaani r-rahim
Alhamdy Lillahi Rabbil Galyamin
Arrahmaani r-rahim
Maaliki yaumiddin
Iyyakya nagbydy wa iyakya nastagyin
Ikhdina s-syraatal mystakiym
Syraatallazina angamta aleykhim
Gayril magdubi aleykhim walad-daaalliin "
Amine!.. ("Amin" is pronounced to himself).

22. With your hands down, say: "Allahu akbar" and make a hand "(bow in the bow). In bow, say: "Subhana-Rabbial-" azyim " - 3 times

23. After the arm, "straighten your body to an upright position, saying: "Samigallahu-limyan-hamidah" then talk to yourself "Rabbana wa lakal hamd"

24. Then speak "Allahu akbar" , perform sojda (bow to earth). In obeisance, say:

"Subhana-Rabbial-Aglya" - 3 times.

25. After that, with the words "Allahu akbar" rise from a seat to a sitting position. Having sustained a pause in this position for 2-3 seconds

26. And again with words "Allahu akbar" descend into the soot again and say again: "Subhana-Rabbial-Aglya" - 3 times.

27. Then say "Allahu akbar" rise from sitting to a sitting position and read the dua "Attahiyat"

"Attahiyaty lillahi vassalavaty vatayibyatu. Assalamy aleike ayuyhannabiyu wa rahmatillahi wa barakatyh. Assalamy alayna wa galya gyibadillahi s-salihiyin. Ashkhadi alla illaha anahlahdahlah"

Then you read "Salavat":
Allahuma salli ala Muhammadin wa ala ali Muhammadin, kyama sallayta ala Ibrahim wa ala ali Ibrahim, Innaka Hamidun majid. Allahuma, barik ala Muhammadin wa ala ali Muhammadin kyama barakta ala Ibrahim wa ala ali Ibrahim, innak Hamidu majid.

Then you read the daa "Rabbana":
"Rabbana atina fid-dunya hasanatav va fil-ahyrati hasanatav va kyna‘ azaban-nar ”.

16. Say your greeting: "Assalamu alaykum wa rahmatullah" with a turn of the head first towards the right shoulder, and then towards the left.

This completes the prayer.

It begins after the sun deviates from its zenith and lasts until the beginning of the time of `asr prayer. The midday prayer consists of 4 Sunnah rak'ahs, 4 Farda rak'ahs and 2 Sunnah rak'ahs. First, do the four rak'ahs of the Sunnah. Sunna namaz is fully recited to oneself.

The four rak'ahs of the sunnah of midday prayer

The first rak'ah

"I intend for the sake of Allah to perform 4 rak'ahs of the Sunnah of the midday (Zuhr or Oilya) namaz""Allahu akbar", then and (fig. 3)

With your hands down, say: "Allahu akbar" "Subhana-Rabbial-" azyim " "Samigallahu-limyan-hamidah" after speak "Rabbana wa lakal hamd"(fig. 4) After you speak "Allahu akbar" "Subhana-Rabbial-Aglya" "Allahu akbar"

And again with words "Allahu akbar" "Subhana-Rabbial-Aglya"- 3 times. After that, with the words "Allahu akbar"

Second rak'ah

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

With your hands down, say: "Allahu akbar" and make your hand "(bow in the bow). In bow, say: "Subhana-Rabbial-" azyim "- 3 times. After the arm, "straighten your body to an upright position, saying: "Samigallahu-limyan-hamidah" after speak "Rabbana wa lakal hamd"(fig. 4) After you speak "Allahu akbar", perform sojda (bow to earth). When performing soot, you must first kneel down, then lean on both hands and only then touch the place of soot with your forehead and nose. In obeisance, say: "Subhana-Rabbial-Aglya"- 3 times. After that, with the words "Allahu akbar" rise from the seat to a sitting position, keeping in this position a pause for 2-3 seconds (fig. 5)
"Subhana-Rabbial-Aglya"- 3 times. Then say "Allahu akbar" rise from sitting to a sitting position and read the arc Attahiyat "Attahiyaty lillahi vassalavaty vatayibyatu. Then say "Allahu akbar" climb the third rak'ah.

Third rak'ah

Speak "Bismillahi r-rahmaani r-rahim" then read the sura al-Fatiha "Alhamdu lillahi rabbil" alamin. Arrahmaanir-rahim. Maaliki yaumiddin. Iyyakya na "bydy va iyyakya nasta" yin. Ikhdina s-syraatal mustekyim. Syraatallazina an "amta" aleykhim gairil magdubi "aleichim valad-daaaalliin. Aamin!" after sura al-Fatih we read another short surah or one long ayat for example sura al-Falyak "Qul a" uuzu birabbilfalak. minn sharri maa khalak. wa minn sharri "aasikyn izyaya wakab. wa minn sharrin-naffaasaati fil" ukad. wa minn sharri haassidin izya hassad "(fig. 3)

With your hands down, say: "Allahu akbar" and make your hand "(bow in the bow). In bow, say: "Subhana-Rabbial-" azyim "- 3 times. After the arm, "straighten your body to an upright position, saying: "Samigallahu-limyan-hamidah" after speak "Rabbana wa lakal hamd"(fig. 4) After you speak "Allahu akbar", perform sojda (bow to earth). When performing soot, you must first kneel down, then lean on both hands and only then touch the place of soot with your forehead and nose. In obeisance, say: "Subhana-Rabbial-Aglya"- 3 times. After that, with the words "Allahu akbar" rise from the seat to a sitting position, keeping in this position a pause for 2-3 seconds (fig. 5) And again with words "Allahu akbar" descend into the soot again and say again: "Subhana-Rabbial-Aglya"- 3 times. After that, with the words "Allahu akbar" rise from the soot to the fourth rak'ah. (fig. 6) Fourth rak'ah

Speak "Bismillahi r-rahmaani r-rahim" then read the sura al-Fatiha "Alhamdu lillahi rabbil" alamin. Arrahmaanir-rahim. Maaliki yaumiddin. Iyyakya na "bydy va iyyakya nasta" yin. Ikhdina s-syraatal mustekyim. Syraatallazina an "amta" aleykhim gairil magdubi "aleichim valad-daaaalliin. Aamin!" after sura al-Fatih we read another short surah or one long ayat for example sura an-Nas "Qul a" uzu birabbin-naaas. malikin-naaas. ilyayakhin-naaas. minn sharri lvasvaasi l-khannaaas. allazii yuvasvisu fii sudurin-naaas. minal-jinnati van-naaas "(fig. 3)

With your hands down, say: "Allahu akbar" and make your hand "(bow in the bow). In bow, say: "Subhana-Rabbial-" azyim "- 3 times. After the arm, "straighten your body to an upright position, saying: "Samigallahu-limyan-hamidah" after speak "Rabbana wa lakal hamd"(fig. 4)
After you speak "Allahu akbar", perform sojda (bow to earth). When performing soot, you must first kneel down, then lean on both hands and only then touch the place of soot with your forehead and nose. In obeisance, say: "Subhana-Rabbial-Aglya"- 3 times. After that, with the words "Allahu akbar" rise from the seat to a sitting position, keeping in this position a pause for 2-3 seconds (fig. 5)
And again with the words "Allahu akbar" again sink into the soot and say again: "Subhana-Rabbial-Aglya"- 3 times. Then say "Allahu akbar"... (fig. 5)

Say your greeting:

This completes the prayer.

Four rak'ah farda midday prayer

Practical fard namaz is no different from sunnah namaz. The difference is that in 3 and 4 rak'ahs after sura al-Fatih, a short sura or ayah is not read, and the imam must also read takbirs and some dhikrs aloud.

The first rak'ah

While standing, make the intention (niyat) to perform namaz: "I intend for the sake of Allah to perform 4 rak'ah farda midday (Zuhr or Oilya) namaz"... (Fig. 1) Raise both hands, spreading your fingers, palms towards the Qiblah, to the level of the ears, touching the earlobes with your thumbs (women raise their hands at chest level) and say "Allahu akbar"(the imam says aloud), then place your right hand with your palm on your left hand, clasping your left wrist with your little finger and thumb of your right hand, and lower your folded hands just below the navel (women put their hands at chest level). (fig. 2) Standing in this position, read du'a sana "Subhaanakya allaahumma va bihamdika, va tabaarakyasmuka, va taunting Jadduka, va iliyahe gairuk", then "Auzu bilakhi minashshaytaanir-rajim" and "Bismillahi r-rahmaani r-rahim" after reading surah al-Fatiha "Alhamdy lillyahi rabbil" alamin. Arrahmaanir-rahim. Maaliki yaumiddin. Iyyakya na "bydy va iyyakya nasta" yin. Ikhdina s-syraatal mustekyim. Syraatallazina an "amta" aleykhim gairil magdubi "aleichim valad-daaaalliin. Aamin!" after sura al-Fatih we read another short surah or one long ayah for example sura al-Kyausar "Inna a" taynakya l Kiausar. whether rabbika wanhar fasalli. inna shani akya huva l-abtar "(fig. 3)

With your hands down, say: "Allahu akbar" "Subhana-Rabbial-" azyim "- 3 times. After the arm, "straighten your body to an upright position, saying: "Samigallahu-limyan-hamidah" "Rabbana wa lakal hamd"(fig. 4) After you speak "Allahu akbar" "Subhana-Rabbial-Aglya"- 3 times. After that, with the words "Allahu akbar"

And again with words "Allahu akbar" "Subhana-Rabbial-Aglya"- 3 times. After that, with the words "Allahu akbar"(the imam says aloud) rise from the soot to the second rak'ah. (fig. 6)

Second rak'ah

Speak "Bismillahi r-rahmaani r-rahim" then read the sura al-Fatiha "Alhamdu lillahi rabbil" alamin. Arrahmaanir-rahim. Maaliki yaumiddin. Iyyakya na "bydy va iyyakya nasta" yin. Ikhdina s-syraatal mustekyim. Syraatallazina an "amta" aleykhim gairil magdubi "aleichim valad-daaaalliin. Aamin!" after sura al-Fatih we read another short surah or one long ayah for example sura al-Ikhlas "Qul huva Allaahu Ahad. Allaahu s-samad. Lam yalid wa lam yuulad. Wa lam yakullahuu kufuvan ahad"(fig. 3)

With your hands down, say: "Allahu akbar" "Subhana-Rabbial-" azyim "- 3 times. After the arm, "straighten your body to an upright position, saying: "Samigallahu-limyan-hamidah" "Rabbana wa lakal hamd"(fig. 4) After you speak "Allahu akbar"(the imam says aloud), perform sojda (bow to the ground). When performing soot, you must first kneel down, then lean on both hands and only then touch the place of soot with your forehead and nose. In obeisance, say: "Subhana-Rabbial-Aglya"- 3 times. After that, with the words "Allahu akbar"(the imam says aloud) rise from the seat to a sitting position, keeping in this position a pause for 2-3 seconds (Fig. 5)
And again with words "Allahu akbar"(imam says aloud) descend into soot again and say again: "Subhana-Rabbial-Aglya"- 3 times. Then say "Allahu akbar"(the imam says aloud) rise from the seat to a sitting position and read the arc of Attahiyat "Attahiyaty lillahi vassalavaty vatayibyatu. rassylyuh ". Then say "Allahu akbar"(the imam says aloud) climb the third rak'ah.

Third rak'ah

Speak "Bismillahi r-rahmaani r-rahim" then read the sura al-Fatiha "Alhamdu lillahi rabbil" alamin. Arrahmaanir-rahim. Maaliki yaumiddin. Iyyakya na "bydy va iyyakya nasta" yin. Ikhdina s-syraatal mustekyim. Syraatallazina an "amta" aleykhim gairil magdubi "aleichim valad-daaaalliin. Aamin!" (fig. 3)

With your hands down, say: "Allahu akbar"(the imam says aloud) and make a hand "(bow in the bow). In the bow, say: "Subhana-Rabbial-" azyim "- 3 times. After the arm, "straighten your body to an upright position, saying: "Samigallahu-limyan-hamidah"(imam speaks out loud) after speak "Rabbana wa lakal hamd"(fig. 4) After you speak "Allahu akbar"(the imam says aloud), perform sojda (bow to the ground). When performing soot, you must first kneel down, then lean on both hands and only then touch the place of soot with your forehead and nose. In obeisance, say: "Subhana-Rabbial-Aglya"- 3 times. After that, with the words "Allahu akbar"(the imam says aloud) rise from the seat to a sitting position, keeping in this position a pause for 2-3 seconds (Fig. 5) And again with words "Allahu akbar"(imam says aloud) descend into soot again and say again: "Subhana-Rabbial-Aglya"- 3 times. After that, with the words "Allahu akbar"(the imam says aloud) rise from the soot to the fourth rak'ah. (fig. 6) Fourth rak'ah

Speak "Bismillahi r-rahmaani r-rahim" then read the sura al-Fatiha "Alhamdu lillahi rabbil" alamin. Arrahmaanir-rahim. Maaliki yaumiddin. Iyyakya na "bydy va iyyakya nasta" yin. Ikhdina s-syraatal mustekyim. Syraatallazina an "amta" aleykhim gairil magdubi "aleichim valad-daaaalliin. Aamin!" (fig. 3)

With your hands down, say: "Allahu akbar"(the imam speaks out loud) and make a hand "(bow in the bow). In the bow, say: "Subhana-Rabbial-" azyim "- 3 times. After the arm, "straighten your body to an upright position, saying: "Samigallahu-limyan-hamidah"(imam speaks out loud) after speak "Rabbana wa lakal hamd"(fig. 4)
After you speak "Allahu akbar"(the imam speaks out loud), perform sojda (bow to the ground). When performing soot, you must first kneel down, then lean on both hands and only then touch the place of soot with your forehead and nose. In obeisance, say: "Subhana-Rabbial-Aglya"- 3 times. After that, with the words "Allahu akbar"(the imam speaks out loud) rise from the seat to a sitting position, keeping in this position a pause for 2-3 seconds (Fig. 5)
And again with words "Allahu akbar"(imam says aloud) descend into soot again and say again: "Subhana-Rabbial-Aglya"- 3 times. Then say "Allahu akbar" rise from sitting to a sitting position and read the arc Attahiyat "Attahiyaty lillahi vassalavaty vatayibyatu. Then you read Salavat "Allahuma salli ala Muhammadin wa ala ali Muhammad, kyama sallayta ala Ibrahim wa ala ali Ibrahim, innakya Hamidum-Majid. Allahuma, barik ala Muhammadin wa ala ali Muhammad, kyama alya barakta ahamiya in "Then read do" a Rabbana "Rabbana atina fid-dunya hasanatan wa fil-ahyrati hasanat va kyna‘ azaban-nar "... (fig. 5)

Say your greeting: "Assalamu galeikum wa rahmatullah"(the imam says aloud) with a turn of the head first towards the right shoulder, and then towards the left. (fig. 7)

Raise your hand to do the doo "Allahumma anta-s-salamu wa minka-s-salam! Tabarakta ya za-l-jali wa-l-ikram" This completes the prayer.

Two rak'ahs of the Sunnah midday prayer

The first rak'ah

While standing, make the intention (niyat) to perform namaz: "I intend for the sake of Allah to perform 2 rak'ahs of the Sunnah of the noon (Zuhr or Oilya) namaz"... (fig. 1)
Raise both hands, spreading your fingers, palms towards the Qiblah, up to ear level, touching the earlobes with your thumbs (women raise their hands at chest level) and say "Allahu akbar", then place your right hand with your palm on your left hand, clasping your left wrist with your little finger and thumb of your right hand, and lower your folded hands just below the navel (women put their hands at chest level). (fig. 2)
Standing in this position, read du'a sana "Subhaanakya allaahumma va bihamdika, va tabaarakyasmuka, va taunting Jadduka, va iliyahe gairuk", then "Auzu bilakhi minashshaytaanir-rajim" and "Bismillahi r-rahmaani r-rahim" after reading surah al-Fatiha "Alhamdy lillyahi rabbil" alamin. Arrahmaanir-rahim. Maaliki yaumiddin. Iyyakya na "bydy va iyyakya nasta" yin. Ikhdina s-syraatal mustekyim. Syraatallazina an "amta" aleykhim gairil magdubi "aleichim valad-daaaalliin. Aamin!" after sura al-Fatih we read another short surah or one long ayah for example sura al-Kyausar "Inna a" taynakya l Kiausar. whether rabbika wanhar fasalli. inna shani akya huva l-abtar "(fig. 3)

With your hands down, say: "Allahu akbar" and make your hand "(bow in the bow). In bow, say: "Subhana-Rabbial-" azyim "- 3 times. After the arm, "straighten your body to an upright position, saying: "Samigallahu-limyan-hamidah" after speak "Rabbana wa lakal hamd"(fig. 4) After you speak "Allahu akbar", perform sojda (bow to earth). When performing soot, you must first kneel down, then lean on both hands and only then touch the place of soot with your forehead and nose. In obeisance, say: "Subhana-Rabbial-Aglya"- 3 times. After that, with the words "Allahu akbar" rise from the seat to a sitting position, keeping in this position a pause for 2-3 seconds (fig. 5)

And again with words "Allahu akbar" descend into the soot again and say again: "Subhana-Rabbial-Aglya"- 3 times. After that, with the words "Allahu akbar" rise from the soot to the second rak'ah. (fig. 6)

Second rak'ah

Speak "Bismillahi r-rahmaani r-rahim" then read the sura al-Fatiha "Alhamdu lillahi rabbil" alamin. Arrahmaanir-rahim. Maaliki yaumiddin. Iyyakya na "bydy va iyyakya nasta" yin. Ikhdina s-syraatal mustekyim. Syraatallazina an "amta" aleykhim gairil magdubi "aleichim valad-daaaalliin. Aamin!" after sura al-Fatih we read another short surah or one long ayah for example sura al-Ikhlas "Qul huva Allaahu Ahad. Allaahu s-samad. Lam yalid wa lam yuulad. Wa lam yakullahuu kufuvan ahad"(fig. 3)

With your hands down, say: "Allahu akbar" and make your hand "(bow in the bow). In bow, say: "Subhana-Rabbial-" azyim "- 3 times. After the arm, "straighten your body to an upright position, saying: "Samigallahu-limyan-hamidah" after speak "Rabbana wa lakal hamd"(fig. 4) After you speak "Allahu akbar", perform sojda (bow to earth). When performing soot, you must first kneel down, then lean on both hands and only then touch the place of soot with your forehead and nose. In obeisance, say: "Subhana-Rabbial-Aglya"- 3 times. After that, with the words "Allahu akbar" rise from the seat to a sitting position, keeping in this position a pause for 2-3 seconds (fig. 5)

And again with the words "Allahu akbar" again sink into the soot and say again: "Subhana-Rabbial-Aglya"- 3 times. Then say "Allahu akbar" rise from sitting to a sitting position and read the arc Attahiyat "Attahiyaty lillahi vassalavaty vatayibyatu. Then you read Salavat "Allahuma salli ala Muhammadin wa ala ali Muhammad, kyama sallayta ala Ibrahim wa ala ali Ibrahim, innakya Hamidum-Majid. Allahuma, barik ala Muhammadin wa ala ali Muhammad, kyama alya barakta ahamiya in "Then read do" a Rabbana "Rabbana atina fid-dunya hasanatan wa fil-ahyrati hasanat va kyna‘ azaban-nar "... (fig. 5)

Say your greeting: "Assalamu galeikum wa rahmatullah" with a turn of the head first towards the right shoulder, and then towards the left. (fig. 7)

Raise your hand to do the doo "Allahumma anta-s-salamu wa minka-s-salam! Tabarakta ya za-l-jali wa-l-ikram" This completes the prayer.