How to determine prayer time without a watch. When should you not read namaz? Prohibited times of prayer. What time does evening prayer begin? How to read evening prayer

What time do Muslims pray?

Tver prayer time

In chapter Religion, Faith to the question, Muslims pray 5 times a day, but how long does prayer take in general? and how long each prayer lasts given by the author raovt vovmt the best answer is In general, all 5 prayers take about 30-45 minutes. Depends on reading speed. If you add ablution to them, then in total it will be about 1 hour. And if in parts then... Morning prayer (FAZHR): 4-6 min. Lunch prayer (ZUHR): 10-14 min. Pre-evening prayer (ASR): 4-5 min. Evening prayer (MAGHRIB): 5-7 min. Night prayer (ISHA): 10-12 min.

You can do it in 5 minutes.

If a person prays quickly, it takes him about 4 minutes. And the result is 20 minutes a day.

5 times a day, probably only old people pray; I’ve never seen young people in 10 years.

It’s different for everyone, depending on their reading style and body type. in general, from 25 minutes to 2 hours, when I first started, it took about 2 hours in total, and after a couple of years it was already within 25-30 minutes. Usually more time is spent preparing for

How many times a day do Muslims pray?

In general, all 5 prayers take about 30-45 minutes. Depends on reading speed.

If you add ablution to them, then in total it will be about 1 hour.

And if in parts then...

Morning prayer (FAZHR): 4-6 min.

Lunch prayer (ZUHR): 10-14 min.

Pre-evening prayer (ASR): 4-5 min.

Evening prayer (MAGHRIB): 5-7 min.

Night prayer (ISHA): 10-12 min.

Last year we were in Egypt and from there I now learned that Muslims (and there are plenty of them there) pray five times a day, literally drop everything and go to read.

IN resort town You won’t really feel it, especially if you live at a hotel, but we went on an excursion and saw with our own eyes another prayer, the third in a row.

Muslims pray five times every day - they read prayers, they differ in the volume of text and, in principle, in the reading time, and each prayer can take up to one hour. The longest prayer is at lunchtime, called Zuhr.

Muslim prayer or how to perform namaz

Registered: 29 Mar 2012, 14:23

(a) Afternoon prayer on Fridays in the Mosque (Friday Prayer).

(b) Eid (holiday) prayer in 2 rakats.

Midday (Zuhr) 2 rakats 4 rakats 2 rakats

Daytime (Asr) – 4 rak’ahs –

Before sunset (Maghreb) – 3 rakats 2 rakats

Night (Isha) – 4 rakats 2 r+1 or 3 (Witr)

* The “Wudu” prayer is performed in the period of time between performing ablution (Wudu) and before Fard (obligatory) prayer in 2 rak’ahs.

* Additional Prayer"Doha" is performed in 2 rak'ahs after full sunrise and before noon.

* For the sake of showing respect to the mosque, it is carried out in 2 rak'ahs immediately after entering the mosque.

Prayer in a state of need, in which the believer asks God for something special. It is performed in 2 rakats, after which a request should follow.

Prayer for rain.

Prayer under the moon and solar eclipses is one of the signs of Allah. It is carried out in 2 rak'ahs.

The prayer “Istikhara” (Salatul-Istikhara), which is performed in 2 rakats in cases where a believer, intending to make a decision, turns to God with a request for help in making the right choice.

2. It is not pronounced out loud: “Bismillah”, which means In the Name of Allah.

3. Start washing your hands up to your hands – 3 times.

4. Rinse your mouth – 3 times.

5. Rinse your nose – 3 times.

6. Rinse your face – 3 times.

7. Wash your right hand up to the elbow – 3 times.

8. Wash left hand to the elbow – 3 times.

9. Wet your hands and run them through your hair – 1 time.

10. At the same time, rub the inside of the ears with the index fingers of both hands, and once with the thumbs behind the ears.

11. Wash right leg to the ankle - 3 times.

12. Wash left leg to the ankle - 3 times.

The Prophet (peace be upon him) said that the sins of that person will be washed away along with unclean water, like drops falling from the tips of his nails, who, preparing himself for prayer, will pay due attention to ablution.

Discharge of blood or pus.

After menstruation or the postpartum period in women.

After erotic dream causing a wet dream.

After the “Shahadah” - a statement of acceptance of the Islamic faith.

2. Wash your hands – 3 times.

3. Then the genitals are washed.

4. This is followed by the usual ablution that is performed before prayer, except for washing the feet.

5. Then three full handfuls of water are poured onto the head, while simultaneously rubbing them with your hands into the roots of the hair.

6. Abundant washing of the whole body begins on the right side, then on the left.

For a woman, Ghusl is made in the same way as for a man. If her hair is braided, she must undo it. After that, she just needs to throw three full handfuls of water on her head.

7. At the end, the feet are rinsed, first the right and then the left foot, thereby completing the stage of complete ablution.

2. Beat your hands on the ground (clean sand).

3. Shake them off and run them over your face at the same time.

4. After this, use your left hand to run along the upper part of your right hand, the same right hand run your hands along the top of your left hand.

2. Zuhr - Midday prayer in 4 rak'ahs. Starts at noon and continues until mid-day.

3. Asr - Daily prayer in 4 rak'ahs. Starts in the middle of the day and continues until the sun just begins to set.

4. Maghrib - Evening prayer in 3 rak'ahs. It begins at sunset (it is forbidden to pray when the sun has completely set).

5. Isha - Night prayer in 4 rakats. It begins with the onset of night (full twilight) and continues until the middle of the night.

(2) Without saying it out loud, concentrate on the thought that you are going to perform such and such a prayer, as an example, I am going to perform the Fajr prayer for the sake of Allah, that is, the morning prayer.

(3) Raise your arms bent at the elbows. Hands should be at ear level, saying:

“Allahu Akbar” – “Allah is Great”

(4) Grasp right hand left hand, placing them on the chest. Then say:

1. Al-Hamdu Lillyahi Rabbil-Aalamiin

2. Ar-Rahmaani r-Rakhim.

3. Maliki Yaumid-Diin.

4. Iyaka na-will be Wa Iyaka nasta-iin.

5. Ikhdina s-syraatal- Mustaqiim.

6. Siraatal-Lyazina anamta aley-khim.

7. Gairil Magduubi alei-khim Valad Doo-liin.

2. To the Gracious, the Merciful.

3. Lord of the Day of Retribution!

4. You alone we worship and You alone we pray for help.

5. Lead us to the straight path,

6. The path of those whom You have bestowed with Your blessings.

7. By the way of those whom You have blessed, not of those on whom wrath has fallen, and not of those who are lost

3. Lam-Yalid-valam yulyad

4. Wa-lam yakul-lahu-Kufu-uan Ahad.”

1. Say: “He is Allah - One,

2. Allah is Eternal (only He whom I will need forever).

5. He did not give birth and was not born

6. And there is no one equal to Him.”

Your hands should rest on your knees. Then say:

In this case, the hands of both hands touch the floor first, followed by the knees, forehead and nose. The toes rest on the floor. In this position you should say:

2. As-Salayamu aleyka Ayukhan-nabiyu va rahmatu Llaahi va barakayatukh.

3. Assalamu Aleyna wa ala ibaadi Llaahi-ssalihin

4. Ashhadu Allah ilaha ila Allah

5. Wa Ashhadu Anna Muhammadan Abduhu wa Rasuulyukh.

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

3. Peace be with us, as well as with all the righteous servants of Allah.

4. I testify that there is no god worthy of worship except Allah.

5. And I bear witness that Muhammad is His servant and Messenger.

2. Wa Alaya Ali Muhammad

3. Kyama sallayta alaya Ibrahiima

4. Wa alaya ali Ibrahiim

5. Wa Baarik alaya Muhammadin

6. Wa Alaya Ali Muhammad

7. Kamaa Barakta alaya Ibrahiima

8. Wa alaya ali Ibrahim

9. Innakya Hamidun Majid.

3. Just as You blessed Ibrahim

5. And send down blessings on Muhammad

7. Just as You sent down blessings on Ibrahim

9. Verily, all Praise and Glory belongs to You!

2. Innal Insana Lafi Khusr

3. Illya-Lyazina Aman

4. Wa Amilyu-salihati, Wa Tavasa-u Bil-hakki

5. Wa Tavasa-u Bissabr.

1. I swear by the evening time

2. Verily, every man is at a loss,

3. Except those who believe,

4. Performed righteous deeds

5. We commanded each other the truth and commanded each other patience!

2. Fasal-li Lirabbikya Van-har

3. Inna Shani-aka Khuval Abtar

1. We have given you Abundance (Countless blessings, including a river in Paradise, which is called al-Kawthar).

2. Therefore perform prayer for the sake of your Lord and slaughter the sacrifice.

3. Truly, your hater himself will be childless.

1. Iza jaa nasrul Allahi wa fatah

2. Varaaitan nassa yad-khuluna fi Dinil-Allahi Afwaja

3. Fa-Sabbih bihamdi Rabika Was-tag-firh

4. Inna-hu Kaanna Tavvaaba.

1. When help will come Allah and victory will come;

2. When you see people converting in droves to the religion of Allah,

3. Glorify your Lord with praise and ask Him for forgiveness.

4. Verily, He is the Accepter of repentance.

1. Kul Auuzu Birabil - Falyak

2. Min Sharri maa halyak

3. Va min sharri gaasikin iza Vakab

4. Wa min sharri Naffassati fil Ukad

5. Wa min sharri Haasidin iza Hasad.

1. Say: “I seek refuge in the Lord of dawn,

2. From the evil of what He created.

3. From the evil of darkness when it comes

4. From the evil of sorcerers who spit on knots,

5. From the evil of an envious person when he envies.”

1. Kul Auuzu Birabbi n-naas

2. Maalikin naas

4. Min sharril Vasvasil-hannaas

5. Allyazii yu-vas visu fi suduurin-naas

6. Minal-Jinnati van naas.

"In the name of Allah, the Beneficent, the Merciful"

1. Say: “I seek refuge in the Lord of men,

4. from the evil of the tempter retreating (or shrinking) at the remembrance of Allah,

5. Which causes confusion in the hearts of men,

6. And it comes from genies and people.

“They believed and their hearts were comforted by the remembrance of Allah. Is it not by the remembrance of Allah that hearts are comforted?” (Quran 13:28) “If My servants ask you about Me, then I am near and answer the call of the one who prays when he calls on Me.” (Quran 2:186)

The Prophet (M.E.I.B)* encouraged all Muslims to mention the Name of Allah after every prayer as follows:

Vakhdahu Lyaya Sharika Lyakh

Lyahul Mulku, wa Lyahul Hamdu

Vahuva alaya Kulli shayin Kadir

There are many other beautiful prayers that can be learned by heart. A Muslim must recite them throughout the day and night, thereby maintaining constant contact with his Creator. The author chose only those that are simpler and easier to remember.

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What time does evening prayer begin? How to read evening prayer?

When a person accepts Islam, he has the sacred duty of performing prayer. This is the stronghold of the Muslim religion! The Prophet Muhammad also said that prayer is the first thing a person will be asked about on the Day of Judgment. If the prayer was performed properly, then other deeds will be worthy. Every Muslim is required to perform five prayers daily (night, morning, lunch, evening and evening prayer). Each of them includes a certain number of characteristic actions called rakats.

Each rak'ah is presented in strict chronology. First, a devout Muslim must read the surahs while standing. This is followed by a bow from the waist. At the end, the worshiper must perform two prostrations. In the second, the believer sits down on the floor and then stands up. Thus, one rak'ah is performed. In the future, everything depends on the type of prayer. The number of actions can vary from four to twelve times. In addition, all prayers are performed at their own time, having a personal interval during the day.

Existing types of prayer

There are two types obligatory prayers. Some are daily duties, performed exactly set time. The remaining prayers are not performed every day, only occasionally and on special occasions.

Evening prayer is also a clearly ordered action. Not only the designated time is set, but also the number of prayers and clothing. The direction in which believers should strive towards Allah is also determined. Moreover, among people there are certain exceptions for individual categories, including women.

Time to perform daily prayers.

The beginning of the night prayer ‹‹Isha›› comes at a time when the redness leaves the horizon and complete darkness comes. The prayer continues until midnight. Islamic midnight is located exactly in the center of the time intervals, which are divided into morning and evening prayers.

The morning prayer ‹‹Fajir›› or ‹‹Subh›› begins at the time when the darkness of the night begins to dissolve in the sky. As soon as the sun's disk appears on the horizon, the time for prayer is over. In other words, this is the period of sunrise.

The beginning of the lunchtime prayer ‹‹Zuhr›› corresponds to a certain position of the sun. Namely, when it begins to descend from the zenith to the west. The duration of this prayer lasts until the day of next prayer.

The pre-evening prayer ‹‹Asr››, which begins after lunch, is also determined by the position of the sun. The beginning of prayer is indicated by the presence of a shadow equal to the length of the object that casts it. Plus the duration of the shadow that was at its zenith. The end of the time of this prayer is marked by the redness of the sun, acquiring a copper hue. In addition, it becomes easier to look at with the naked eye.

Evening ‹‹Maghrib›› prayer begins at the moment when the sun completely disappears behind the horizon. In other words, this is the period of decline. This prayer continues until the next prayer arrives.

The real story of a Muslim believer

One day with a girl in the city of Abh, located in the southwestern part Saudi Arabia, happened completely incredible story during evening prayer. On that fateful day, she was preparing for her future wedding. When she had already put on a beautiful dress and applied makeup, the call to perform the night prayer suddenly sounded. Since she was a sincerely believing Muslim, she began to prepare to fulfill her sacred duty.

The girl's mother wanted to prevent the prayer. Because the guests had already gathered, and the bride could appear before them without makeup. The woman did not want her daughter to be ridiculed as ugly. However, the girl still disobeyed, submitting to the will of Allah. It didn't matter to her what she looked like in front of people. The main thing is to be pure and beautiful for the Almighty!

Contrary to the will of her mother, the girl nevertheless began to perform namaz. And at that moment when she bowed to the ground, it turned out to be the last one in her life! What an amazing and incredible ending for a Muslim woman who insisted on submitting to Allah. A lot of people who heard this real story narrated by Sheikh Abdul Mohsen Al-Ahmad, were extremely moved.

Sequence of evening prayers

How to read evening prayer? This prayer combines five rak'ahs, three obligatory and two desirable. When a believer finishes the second rak'ah, he does not rise to his feet immediately, but remains to read the tahiyyat prayer. And only after uttering the phrase “Allahu Akbar”, he gets to his feet to perform the third rak’ah, raising his hands to shoulder level. The additional sura after “Al-Fatiha” is read only in the first two rak’ahs. During the third, “Al-Fatiha” is read. In this case, the prayer is not said out loud, and the additional sura is no longer read.

It is noteworthy that in the Shafi'i madhhab the evening prayer lasts as long as there is a red tint in the sky after sunset. Approximately 40 minutes. In the Hanafi madhhab - until the darkness begins to dissipate. About an hour and a half. Best time to perform prayer - after sunset.

Despite the fact that the time of evening prayer continues until the onset of night prayer, Maghrib must be performed immediately at the first time after it begins. If a true believer began to perform namaz at the end of the evening prayer, but delayed finishing, and completed one full rak'ah on time, the sacred duty is considered fulfilled. Since one of the Hadiths says: “Whoever has completed one rak’ah has completed the prayer itself.”

Mandatory cleansing before prayer

Have you recently converted to Islam? Or began to adhere to the religion that your ancestors followed? Then you undoubtedly have a huge number of questions. And the very first of them: “How to do evening prayer”? Undoubtedly, it may seem to a person that performing it is an extremely difficult ritual. However, the process of learning it is actually quite simple! Salah is made up of desirable (sunnat) and necessary (wajib) components. If a believer does not fulfill the sunnat, his prayer will be valid. For comparison, consider the example of food. Food can be eaten without seasonings, but is it better with them?

Before performing any prayer, the believer must have a clear motive for offering it. In other words, he must decide in his heart exactly what kind of prayer he will perform. The impulse is born in the heart, but expressing it out loud is impermissible! Therefore, based on the above information, we can confidently conclude that the main thing in daily prayer is to know how evening prayer is performed correctly and what time it begins! Devout Muslim must disconnect from everything worldly, focusing only on turning to the Almighty.

What is Taharat?

A certain series of actions performed takes a person out of the state of ritual impurity (janaba). Taharat is of two types: internal or external. Internal cleanses the soul from unseemly acts, sins. External - from uncleanness on the flesh, shoes, clothes or in the home.

Taharat for Muslims is a light that purifies thoughts and motives. In addition to the fact that it must be performed before each prayer, it is good to perform ablution at any time. free time. You should not neglect such a useful act as updating voodoo. It is extremely important to remember that without ghusl, ablution is not valid. Whatever destroys the ghusl destroys the taharat!

Differences between women's and men's prayers

Women's prayer is actually no different from men's prayer. It is extremely important for a woman to perform evening prayers and other prayers, following the requirements placed on her. Therefore, performing prayer at home is much preferable, so as not to be distracted from pressing concerns. In addition, women have several specific conditions.

When a woman is visited during her characteristic stages of menstruation and postpartum blood purification, this significantly limits the performance of everyday Islamic duty. The same rule applies to other types of bleeding and discharge that prevent one from performing prayers. In order not to make a mistake, it is extremely important to correctly distinguish between these states! Since in some cases this is prohibited, in other cases it is necessary to perform prayers as usual.

When is full ablution possible for a woman?

Each state has its own characteristic name, and the duty to teach prayer itself and knowledge of what time the evening prayer begins is usually assigned to her patron or husband. Uzur is unnatural bleeding. Nifas - postpartum blood cleansing. And finally, hayid is a monthly cleansing. For every woman, understanding the difference between these states is fard.

Unfortunately, a woman can perform ghusl only after complete cessation of haid, nifas or marital intimacy. As you know, Taharat is a direct path to prayer; without it, prayer will not be accepted! And prayer is the key to Paradise. However, wudu can, and even should, be performed during such periods. Do not forget that ablution, especially for a woman, is no less important. If voodoo is performed according to all the canons, with the proper sincere motivation, the person will be gifted with the blessing of barakat.

The rules are the same everywhere!

Devout Muslims living in different countries, are obliged to say prayer exclusively in Arabic. However, this does not mean that you can only memorize Arabic words. All words included in the prayer must be understandable to every Muslim. Otherwise, prayer loses all meaning.

Clothes for performing namaz cannot be indecent, tight-fitting, or transparent. Men should at least cover the area from the knees to the navel. In addition, his shoulders should also be covered with something. Before starting the prayer, the faithful must clearly pronounce its name and, raising his hands to the sky, bent at the elbows, say the phrase: “Allahu Akbar”! After praising the Almighty, Muslims, folding their hands on their chests, covering their right with their left, perform not only the evening prayer, but also other prayers.

Basic rules for performing prayer for women

How to read evening prayer for women? A woman praying must cover her entire body, excluding her face and hands. Moreover, when performing a bow from the waist, a woman is not allowed to keep her back as straight as a man. Following the bow, the Muslim woman must sit down on her left leg, pointing both feet to the right.

It is also forbidden for a woman to place her feet shoulder-width apart, thereby violating the right of a man. And there is no need to raise your hands too high when uttering the phrase: “Allahu Akbar”! And when performing bows, you need to be extremely precise in your movements. If suddenly some place on the body is exposed, you need to quickly hide it and continue the ritual. During prayer, a woman should not be distracted.

How to pray correctly for a beginning woman?

However, today there are many women who have converted to Islam and are completely unaware of the rules of performing prayers. Therefore, we will tell you how evening prayer is performed for beginner women. All prayers are performed in cleanliness (clothes, room) on a separate prayer mat, or fresh clothes are spread out.

First you need to do a small ablution. A small ablution can rid a person of anger and negative thoughts. Anger is a flame, and, as you know, it is extinguished with water. This is why voodoo can be an excellent solution if a person intends to free himself from anger. In addition, if a person who is in taharat performs good deeds, then the reward for them increases. This is also mentioned in Hadith.

One Hadith equates namaz to washing in the river five times. Hadith is a saying of the Prophet Muhammad. They mention that during the resurrection everyone will be in a state of desperate confusion. Then the Prophet will arise and take with him those who performed the Taharat ablution and performed the prayer. How does he know everyone? To which the Prophet replied: “Among your herds there are exceptional white horses. In a similar way, I recognize other people and take them with Me. All parts of the flesh will shine from taharat, prayer."

Lesser wudhu ablution

According to Shariah, ablution consists of the four primary fards of wudhu. First you need to wash your face three times and rinse your mouth and nose. The boundaries of the face are considered to be: in width - from one earlobe to the other, and in length - from the area where hair begins to grow to the edge of the chin. Next, wash your hands three times, including the elbow joint. If rings or rings are worn on your fingers, they must be moved to allow water to penetrate.

Then you need to wipe your scalp, after wetting your hands once. Next, you should wipe your ears and neck once with the outside of your hand, but without re-wetting your hands. The inside of the ears is wiped with the index fingers, and the outside with the thumbs. Finally, the feet are washed three times, with an initial cleansing between the toes. However, the procedure should be performed exclusively on the scalp, and not on the neck or forehead.

Basic rules of ablution

During ablution, you need to get rid of everything that could impede the penetration of water. For example, paint, nail polish, wax, dough. However, henna does not prevent water from entering at all. In addition, it is necessary to clean those areas where water may not reach during normal bathing. For example, the folds of the navel, the skin under the eyebrows, behind the ear, as well as its shell. Women are advised to clean earring piercings if they exist.

Due to the fact that cleansing requires washing the scalp and hair, if the braided braids do not interfere with the penetration of water to the roots, they can be left unraveled. The main thing is to wash your hair three times so that the water gets on the skin. After all the shameful areas have been washed and all impurities have been removed from the body, you need to perform a small ablution without cleansing your feet. After pouring water over the body three times, starting from the head, move first to the right shoulder, then to the left. Only after washing the whole body can you begin to wash your feet.

Mandatory requirements for women

We, of course, already know a lot about how to conduct evening prayers and at what time. It remains only to clarify some details. If the faithful have received permission to take part in joint prayer, you can visit the mosque. However, as mentioned above, mostly women perform namaz at home. After all, taking care of children and the household does not always provide an opportunity to visit the mosque. But men, when performing prayer, must visit a holy place.

A devout Muslim woman must comply with the mandatory requirements at every prayer. Maintaining cleanliness in the ritual itself, the intention to perform prayer, the presence of fresh clothes, the ends of which should not exceed ankle level. It is absolutely unacceptable to be in a state of alcohol intoxication. It is forbidden to perform namaz at noon and during sunrise. It is also completely unacceptable to perform evening prayers during sunset.

For women starting to follow in the footsteps of the Great Prophet Muhammad, it is also important to remember that during prayer, every believer must face the Kaaba. The abode of Allah Himself, located in the city of Mecca, is called Qibla. A person should not determine the exact location of the Qibla. It is enough to calculate the side of Mecca. When a mosque is located in a city, the landmark is determined in accordance with it.

Who has the right to be called a true believer?

A person converted to Islam, who reads prayer daily, improves and purifies himself! Namaz automatically becomes an integral part in a person’s life, being both an indicator and a tool of his actions. According to many sayings of the Prophet, if a person performs ablution according to all the canons, Allah Almighty washes away sins, just as water does. The person performing namaz will sincerely enjoy not only during the process, but also after completion.

He who pays namaz strengthens his faith, and he who forgets it destroys it. One who rejects the need for prayer cannot be a Muslim. Because he rejects one of the fundamental conditions of Islam.

As we know, each prayer has its own time. Namaz must be performed between the beginning and the end of this time. But there is a time when it is makrooh (not advisable) to perform namaz. There is still a time when you can perform other prayers, but a certain one is not allowed.

‘Uqba ibn ‘Amir (radiallahu ‘anhu) says: “Rasulullah ﷺ forbade us from praying namaz or burying our dead (i.e. reading namaz janazah) in three cases: during sunrise until it rises completely above the horizon, during zenith until the sun begins to set, and during sunset until it completely sets.” (Muslim)

IN following periods You can’t skip prayer
1) Sunrise, 2) sunset, 3) zenith.

Let's look at the day in detail from dawn until dawn the next day.

1. From dawn to sunrise, that is, the appearance of the sun’s disk on the horizon.

At this time, morning prayer is performed, consisting of 4 rak'ahs. That is, first 2 rakats are sunnah, then 2 rakats are fard. After 2 rak'ahs of fard, no prayer can be performed until sunrise. The Prophet (peace and blessings be upon him) said: " After dawn, no (voluntary) prayers should be performed, except (prayer at) two rak'ata (before the obligatory) morning prayer.

After dawn, in addition to two rak'ahs of the morning sunnat, it is makrooh to recite another sunnat or nafl prayer. Despite the desire and desire to read namaz, Rasulullah (sallallahu ‘alayhi wa sallam) after dawn read only two rak’ats of the sunnat prayer, besides this he did not read any other sunnat or nafl prayer.
'Abdullah ibn 'Umar (radiallahu 'anhuma) reports from his sister Ummul mueminin Hafsa (radiallahu 'anha) that Rasulullah (sallallahu 'alaihi wa sallam) did not perform any additional (neither sunnat nor nafl) prayers after dawn, except for two light ones rak'ats of the sunnat. (Bukhari, Muslim)

In the hadith, Abu Said Khudri, radyallahu anhu, narrates that the Messenger of Allah ﷺ said: "No prayer after morning prayer, until the sun has risen completely, and there is no prayer after "Asra (pre-evening prayer) until the sun has completely set" . ½ hour after sunrise. If a person was reciting Fajr and at that time the sun appeared, then his prayer is spoiled (in the Hanafi madhhab) and the prayer must be re-read as missed (qada).

2. When the sun is at its zenith

At a time when the sun is at its zenith, as was previously written in the hadith from ‘Uqbah ibn ‘Amir radiallahu ‘anhu “... during the zenith, until the sun begins to set... "

3. During sunset.

Half an hour before sunset, when the sun has turned red, nothing can be read except the Asr (afternoon, ikende) prayer of that day, including the Asr kaza of the previous day. After reading the Asr prayer until sunset. Abu Sa'id Khudri (radiallahu 'ankhu) narrates that Rasulullah ﷺ said: “There is no prayer after Fajr until the sun has fully risen, and there is no prayer after ‘Asr until the sun has completely set.”. (Bukhari, Muslim). If someone began to read the Asr prayer and managed to perform at least one rak'ah and the sun began to set, then he must finish reading the prayer, i.e. the prayer is not broken.

4. After sunset

It is not permissible to recite nafl prayer after sunset before Maghrib prayer, because this causes the Maghrib prayer to be delayed when it is ordered to be read earlier. Abu Ayub Ansari (radiallahu ‘anhu) narrates that Rasulullah ﷺ said: “My community will always be in good (or said, will be in the state inherent in them from birth, (that is, in Islam)) until they postpone Maghrib prayer.”. (Abu Dawud, Ibn Majah).

5. During the khutbah

It is also not allowed to pray during the khutbah. When the imam goes to the minbar for a khutbah (any), one must listen carefully to the khutbah.
The hadith narrated by Salman Farsi (Radi Allahu Anhu) says: “Then perform the prescribed prayer, and let him remain silent when the imam reads the khutbah.” . (Bukhari). In another hadith, Urwa ibn Zubeir (Rahmatullahi ‘alayhi) narrates: “It is not permissible to read any prayer after the imam has sat on the minbar.” . ("Musannaf ibn Abi Sheiba")
‘Abdullah ibn ‘Umar (radiallahu ‘anhuma) narrates that Rasulullah (sallallahu ‘alaihi wa sallam) said: “When one of you enters the mosque, and at that time the imam is sitting on the minbar, it is not allowed to read the prayer and talk until he finishes the khutbah.” . (at-Tabrani in “Mu’jimul kabir”, “Majma’uz zawaid”).

See the current prayer schedule for cities in Russia and other countries by day/month/year

One of the prerequisites Muslim prayer- this is its timely completion. Any of the five daily prayers, mistakenly or intentionally (“in advance”) read before the time set for each of them during the day, is considered invalid.

Islam prescribes strict adherence to the rule “Every prayer has its time.” Believers can transfer or unite them only in exceptional situations.

It is worth considering that there are restrictions on when to pray categorically forbidden:

• starting from the moment the sun begins to rise until it leaves the horizon (that is, for about half an hour in the morning);

• when finding a heavenly body in your highest point daily trajectory (at the zenith);

• all along sunset. (The hadiths brought to us by Muslim, al-Bukhari, Ibn Majah and an-Nasai warn about this).

As we see, the time for performing an act of worship among Muslims is strictly tied to the position of the sun, which means it depends on geographical latitude and longitude of the area. In addition, for (asr) the madhhab of the person praying is also important - the Hanafis perform it later than the Shafiites and other Muslims (and the difference can be from 30 minutes to an hour or even more, depending on the time of year).

The general rules for calculating prayer times in Islam are:

1. For morning (or pre-dawn, sabah, fajr) prayer - from dawn until the sun begins to rise.

2. For midday (oilya, zuhr) - the time after the point of collapse (when the sun passes its zenith) until the shadow of the object becomes larger than itself, and thus the time for the next prayer comes. At the same time, among the Hanafis it is customary to take double (in relation to the object itself) the length of the shadow as a base, and in other madhhabs - single, i.e. shadow equal in length.

3. For afternoon (or afternoon, ikende, asr) prayer- from the astronomical end of the period of midday prayer until the beginning of sunset. There is a separate calculation formula, according to which the total duration from the moment of obstruction until the celestial body touches the horizon line is divided into seven equal intervals. Muslims devote four of them to Zuhr, the remaining three to Asr prayer.

4. For evening (akhsham, maghrib) prayer- from the disappearance of the sun below the horizon until the onset of darkness, i.e. until the evening dawn ends.

5. For the night (yastu, isha)- from the moment the evening dawn completely dissipates until the appearance of predawn illumination in the eastern part of the sky.

Determine yourself right time It is often difficult for believers to perform prayer. And there is not always a mosque nearby from where you can hear the azan, signaling that you can already start praying. In such conditions, special prayer schedules in the form of calendars, special Internet services or mobile applications. The hours and minutes of the end of the morning meal (suhur) and breaking the fast () for those who are fasting are also usually indicated there.

However, it must always be remembered that any automatic methods for calculating prayer times cannot be absolutely accurate. This also applies to the prayer schedule, a link to which we provided at the very beginning of the article. (It provides a detailed schedule for hundreds of Russian cities, including Moscow, St. Petersburg, Kazan, Makhachkala, Ufa, Grozny, Yekaterinburg, Samara, Nizhny Novgorod, Krasnodar, Novosibirsk, Tyumen, big cities Tatarstan, Bashkortostan, Crimea and other regions). Therefore, as a precaution, it is better to start praying 5-10 minutes later (and on fasting days it is recommended to stop eating, on the contrary, earlier) of the calculated astronomical time.

Hadith on this topic

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

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

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

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

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

Time limits of prayers

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Some hadiths indicating the desirability of this:

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

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

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

Imam an-Nawawi said: “All references to postponing the fifth prayer mean only the first third or half of the night. None of the scientists pointed out the desirability of leaving the fifth obligatory prayer at a later time than half the night."

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

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

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

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

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

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

Forbidden times for prayer

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

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

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

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

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

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

Difficulty determining prayer times

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

For all five prayers, the most valuable time for performing it is prescribed the same - this is the beginning of the time when a person is convinced that the time for prayer has arrived and plus as much as is needed to comply necessary actions and conditions of prayer: cleansing, ablution, dressing to cover the awrat, performing farz and its sunnat-muakkada (especially valuable sunnat) and ordinary sunnat.

If, after the announcement of the azan in the mosque, until the iqamat, time passes until people gather for the jamaat, this will not harm the most valuable time for its implementation, if the pause is not too long.

The most valuable and chosen time to perform all five prayers

For morning prayer The best and chosen time is considered to be after the above most valuable time, before it becomes light. The valid time after this is the time when the redness (of the rising sun) appears at sunrise. The time until which it is condemned (karahah) to delay performing the morning prayer is the period from the moment it becomes light until the sun rises.

Postpone the morning prayer until the moment when there is not enough time to complete the prayer before sunrise (so that the end of the prayer remains until after the expiration of the period for prayer), without good reason sinful (haram). In this case, you need to immediately perform namaz, and if at least one rak'ah of namaz is performed before the expiration of the period allotted for namaz, this namaz is considered completed on time. The period for which it is sinful to postpone the performance of prayer is the same for all five prayers.

If a person, after performing the night prayer, being distracted by matters unnecessary either in the world or in the Akhirat, went to bed late and slept until the sun rose, also if he woke up at dawn and fell asleep again without getting up for prayer, and overslept, then this delay is not is considered a valid reason.

Permissible for midday prayer – this is the time when the shadow of a vertical object increases by half its (object) length; the shortest shadow of the sun at zenith is not taken into account. The time until which one can postpone the performance of the midday prayer is the time after the end of the permissible period and as long as necessary to perform the prayer.

Selected for afternoon prayer the moment is considered when the shadow of a vertically standing object does not become twice as long as the object itself; the size of the object's shadow at zenith is not taken into account.

There is no objection to performing the afternoon prayer until the sun turns yellow. The time allowed for performing this prayer, but undesirable (karaha), is the period when after the “yellowing” of the sun there is time left to perform the prayer. Postponing the afternoon prayer beyond this time falls within the period of time when it is sinful (haram) to perform prayer.

The most valuable thing for evening prayer, the chosen and not blameworthy time is one. Since there is great disagreement about the time of this prayer, delaying from the time that we previously described as the most valuable for prayer until the time for prayer until the red tint of the sky disappears (shafaq al-ahmar) is considered undesirable ( karaha). The period after this period is considered a sinful time.

For night prayer the chosen time after the most valuable is the time until the first third of the night has passed. It is believed that this time lasts until midnight. The time when you can do night prayer without karakh, the period until the false dawn occurs is considered.

From this time on, you can perform night prayer until there is enough time left to perform the prayer completely, but this is not advisable (karaha). And postponing beyond this time is considered sinful.

If the entire one rak'ah falls within the time limit (prescribed) for prayer, then this prayer is considered performed on time, and if less than one rak'ah falls within this period, then this prayer is considered performed as a refundable one.

If before the expiration of the prayer there is enough time left to at least say the smallest thing - “Allahu Akbar”, then it is considered that the reason why the prayer was not performed has disappeared, for example, the person has regained consciousness, freed himself from the jinn, reached adulthood, or the woman at that moment has cleared herself of hayza or nifas, then this prayer is considered obligatory and must be compensated.

If it was a prayer that can be combined on a journey (safara) with other prayers, for example, afternoon or night prayers, then it is necessary to compensate for the combined prayers, that is, midday or evening. For example, if one who was unconscious came to his senses when there was enough time left before the end of the afternoon prayer to say only “Allahu Akbar” or more, then he must make up the afternoon and previous midday prayers.

Also, if after the time of prayer has arrived, the time during which it is possible to perform prayer has passed, or more than this, and there is a reason why it is impossible to perform prayer, for example, loss of consciousness, the onset of menstruation, then the person is subsequently obliged to compensate for this prayer.

But if this prayer can be combined on the way, then the subsequent prayer does not need to be compensated. On this Special attention women must convert. They must carefully monitor the monthly cycle - its beginning and end.

This is necessary so that the woman does not miss the prayers that she is obliged to perform, or that are sinful to perform in a certain state. This is all she should know. For example, if menstruation began after the start of the period of prayer, after the time for which it was possible to perform prayer, then she must make up for it, and if it began in less time than would be enough for prayer, then it is sinful for her to make up for this prayer.

Also, if there is so much time left before the expiration of the prayer that one can say “Allahu Akbar,” then she must make up for this prayer, and if there was less time, then it is sinful for her to make up for it.

From book Akhmad-haji Isaev « IRSHADUL AVAM »