Time for prayer according to the Abu Hanifa madhhab. The verse “al-Kursi” is read. Special conditions in women
2. Description of prayer (syfat as-sala)
Intention
A Muslim who wishes to perform namaz must have an intention (niyat) in his heart, which determines the name of the namaz, its status and how it is performed.
Example: “I intend to perform the Zuhr prayer (name) in a timely manner (status) for the imam (how it is performed).”
There should be no pause between the intention and the takbir (Allahu akbar), the intention must be present during the takbir. A Muslim pronounces an intention if it is difficult for him to formulate it in his heart or if this makes his soul calmer. There is nothing wrong with this, and some consider it sunnah to speak out your intentions.
Argument (dalil):
Sunnah. “Truly, actions are only by intentions, and, truly, to each person only what he intended; and he who migrated for the sake of something worldly or for the sake of a woman whom he wanted to marry, will migrate to that to which he migrated.”(Hadith from ‘Umar ibn al-Khattab; collection of hadiths by al-Bukhari No. 1 and Muslim No. 1).
Raising hands when making the opening takbir
Fingers should not be curled or spread apart. They should be in the following condition: not too compressed and not too straight, inner side the hands are directed towards the qibla. (For more details, see: Wahba az-Zuhayli. Fiqh al-Islami wa adillatuhu vol. 2 p. 872).
Argument (dalil):
Sunnah. It is reported that the Prophet (sallallahu ‘alayhi wa sallam), when performing takbir, opened his fingers. (Hadith from Abu-Huraira; set of hadiths at-Tirmidhi No. 222).
Raise your arms until your hands are level with your ears. This position is supported not only by hadiths, but also by reasonable arguments, because such an action helps a deaf person understand that the prayer has begun if he is standing behind the imam. If you raise your hands at shoulder level, then the one standing behind the imam may not notice the beginning of the prayer. The famous theologian of the Hanafi madhhab, Imam al-Sarkhasi, believes that in order to fully perform this action, the worshiper should touch his earlobes with the tips of his thumbs. Raising your hands above your ears and below your shoulders is disgraceful (makruh). (See: al-Hindi A. Fatawa at-Tatarkhaniya vol. 1 p. 270, 357).
Argument (dalil):
Sunnah. It is reported that the Prophet (sallallahu ‘alayhi wa sallam), when performing takbir, raised his hands (i.e., hands) to the same level as his ears. (Hadith from Malik ibn Khuwairis; set of Muslim hadiths No. 390,391, the same meaning is conveyed in Hadith No. 401).
Wa'il ibn Hujr said: “I saw how the Prophet (sallallahu ‘alayhi wa sallam) raised his thumbs to his earlobes in prayer.”(Abu-Dawud collection of hadiths No. 737).
There are other hadiths that indicate that the Prophet (sallallahu ‘alayhi wa sallam) raised his hands to shoulder level. One of these hadiths is narrated by Wa'il ibn Hujr, explaining that earlier he saw the Prophet (sallallahu 'alayhi wa sallam) raising his hands to the level of his ears, and the next year he saw him (sallallahu 'alayhi wa sallam), raising arms to shoulder level; at the same time, the Prophet (sallallahu ‘alayhi wa sallam) was dressed in a burnous (a cloak with a hood made of white woolen material among the Arabs). Wa'il ibn Hujr added that when the Prophet (sallallahu 'alayhi wa sallam) was not wearing (outer) clothing, he raised his hands to his ears. (Hadith from Wa'il ibn Hujr: A. at-Tahavi. Ma'ani al-asar No. 1136).
Consequently, the arms were raised to shoulder level because he was wearing clothes that could fall off if the arms were raised to the ears.
Women raise their hands to their shoulders so as not to attract the attention of others. Therefore, in religious rituals, the inconspicuousness and secrecy of a woman are taken into account, which is why she raises her hands low during takbir and presses them to her body during prostration, without opening her armpits, both during prostration and during takbir.
Argument (dalil):
Sunnah. The Prophet (sallallahu alayhi wa sallam) said: “Oh, Ibn-Hujr, if you pray, then make your hands raised at ear level, and let the woman make them at chest level.”(Hadith from Wa'il ibn Hujr: S. at-Tabarani. al-Mu'jam al-Kabir No. 17497).
Position of hands while reading the Qur'an
The right hand is placed on left hand under the navel. The wrist of the left hand should be in the palm of the right, with the little finger and thumb right hand clasp the wrist of the left hand.
Argument (dalil):
Sunnah. It is narrated from the words of Father Wail ibn Hujr, who said: “I saw the Prophet (sallallahu ‘alayhi wa sallam) place his right hand on his left hand under the navel during prayer.”(Ibn Abu Shayba A. al-Musannaf No. 3938).
The chain of narrations of this hadith is good. This was stated by al-Hafiz Qasim ibn Qutlubuga and Muhammad Abu at-Tayyib al-Madani.
‘Ali ibn Abu Talib said: “Indeed, it is sunnah to place the right hand above the left under the navel.”(Abu-Dawud collection of hadiths No. 756).
In the chain of transmitters there is ‘Abdarrahman ibn Ishaq, whom Ahmad ibn Hanbal considered weak due to poor memory. However, this does not make ‘Abdarrahman a liar. Ashraf ‘Ali at-Tahanavi said that the above hadith is a hasan hadith. (For more details, see: at-Tahanavi A. I'la'as-sunan No. 676).
Abu Muhammad al-'Aini said: “The image of placing his hands under the navel is more consistent with exaltation, veneration (of the Most High), as usually happens in the presence of rulers.”(See: al-‘Aini A. al-Binay vol. 2 p. 210).
Saying du'a at the beginning of prayer
At the beginning of the prayer, in the first rak'at, the following du'a (du'a sana') is pronounced: This du‘a is pronounced silently by both the imam and the people praying after him.
Argument (dalil):
Koran. The Almighty said: “And praise the glory of your Lord when you arise!” (52:48)
Sunnah. It is reported that the Prophet (sallallahu ‘alayhi wa sallam), starting the prayer (namaz), said:“Subhanakallahumma wa bihamdika wa tabarakasmuka wa ta’ala jadduka wa la ilaha gairuk.” (Hadith from Abu-Said al-Khudri; collection of hadiths by an-Nasai No. 899, 900, Abu-Davud No. 775, at-Tirmidhi No. 242 and Ibn-Maja No. 804).
Pronouncing ta'vvuz (ta'avvuz is pronounced only at the beginning of prayer, in contrast to basmala, which is pronounced at the beginning of each rak'ah) and basmala. These two formulas are pronounced silently by both the imam and the people standing behind him. (Imam Abu Hanifa and his student Muhammad believed that the person praying behind the imam should not pronounce at-ta’awwuz).
Ta'avvuz: "A'uzu billahi minash-shaitanir-rajim."
Basmala: "Bismillahir-rahmanir-rahim."
Argument (dalil):
Koran. The Almighty said: “And when you read the Koran, then ask Allah for protection from Satan, who is stoned.” (16:98)
Sunnah. It is narrated from Ibn ‘Umar who said: “I prayed for the Prophet (sallallahu ‘alayhi wa sallam), Abu Bakr, ‘Umar and they said out loud “Bismillahir-rahmanir-rahim”.(Code of hadiths of ad-Darakutni No. 1153).
This hadith indicates that the recitation of this formula was to teach it to people; Subsequently she blurted out to herself. This fact is confirmed by a hadith from Anas. (See: al-Marginani A. al-Hidaya vol. 1 p. 120).
It is narrated from Anas who said: “I prayed with the Prophet (sallallahu ‘alayhi wa sallam), Abu Bakr, ‘Umar, ‘Uthman and did not hear one of them read (aloud) “Bismillahir-rahmanir-rahim.”(Compendium of hadiths Muslim No. 399 and an-Nasai No. 906).
Reading the Qur'an out loud and silently
Reading Surah al-Fatiha and adding the surah in all rak'ats of traditional prayer and in the first two rak'ats of obligatory prayer. Surah al-Fatihah is read in all rak'ats of obligatory and traditional prayer. If the person praying is an imam, then in the morning (Fajr) prayer, the first two rak'ahs of the evening (Maghrib) and night ('Isha) prayer, he reads al-Fatiha and an additional surah out loud. If he performs these prayers alone, he chooses between reading aloud (which is preferable) and reading silently. In the remaining prayers, midday (zuhr) and early evening (‘asr), the surahs are read silently by both the imam and the person performing the prayer alone.
Argument (dalil):
Sunnah. It is narrated from the words of Father Abu Ma'mar, who said: “We asked Khabbab: “Did the Prophet (sallallahu ‘alayhi wa sallam) read (the Qur’an) Zuhr and ‘Asr in prayer?” He replied: "Yes". We asked: “How did you know this?” He replied: "By the movement of his beard."(Compendium of Hadiths Bukhari No. 746 and Muslim No. 452).
Women read all prayers silently; reading them out loud disrupts their prayers. (Ibn ‘Abidin M. Radd al-Mukhtar vol. 2 p. 259).
Reading the Koran behind the imam
A person who prays behind the imam does not read anything from the Koran, regardless of whether the imam reads the surahs out loud or silently. This is the opinion of the majority of Hanafi theologians (and this is the fatwa of the madhhab). Imam Muhammad ibn Hassan al-Shaybani believed that in prayers that are read silently, reading the Koran by those praying behind the imam is not blameworthy. (See: al-‘Aini A. al-Binay vol. 2 p. 375).
Argument (dalil):
Koran. The Almighty said: “And when the Koran is read, then listen to it and remain silent, maybe you will be pardoned!” (7:204)
Sunnah. The Prophet (sallallahu alayhi wa sallam) said: “Imam for you so that (you) repeat and follow him, if he says takbir, then you say (takbir), if he starts reading [the Quran], then be silent [to listen] ....”(Hadith from Abu Huraira; collection of hadiths by Ibn Majah No. 846). Imam Muslim said that this hadith is authentic (sahih).
Saying "Amen" to yourself
After Surah al-Fatiha, the imam and those praying behind him say “Amin” to themselves in any prayer. (Muslim No. 577).
Argument (dalil):
Sunnah. The Prophet (sallallahu alayhi wa sallam) said: “If the imam says: “Gairi magdubi ‘aleihim wa lyaddalin,” then say: “Amin.” Verily, the angels say: “Amen.” And, truly, the imam says: “Amin.”(Hadith from Abu-Huraira; set of hadiths by an-Nasai No. 918 and Musnad Ahmad No. 6890).
This indicates that “Amin” is not pronounced out loud by the imam, because if it was pronounced out loud, there would be no need for the Prophet (sallallahu ‘alaihi wa sallam) to tell us about it.And those who pray behind the imam do the same as he: “The Imam is for you so that (you) repeat and follow him...” (For more details, see: at-Tahanavi A. I’laau as-sunan vol. 2 p. 739).
Samura said: “The Prophet (sallallahu ‘alayhi wa sallam) was silent (i.e., spoke to himself) in two cases: when he entered prayer (after takbir) and when he finished reading the Koran (after al-Fatiha). This was not recognized by ‘Imran ibn Husayn and wrote to Ubay ibn Ka’b, to which the latter replied: “Everything is as Samura described it.”(The set of hadiths of ad-Darakutni No. 1290 and Musnad Ahmad No. 19362, a similar hadith is given by an-Nasai and al-Bayhaqi).
The hadiths that mention that the Prophet (sallallahu ‘alayhi wa sallam) said “Amin” out loud indicate that he taught his companions in this way and then stopped doing it. Or he did this before the revelation of the verse:
ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً
“Invoke (make du’a) your Lord humbly and secretly (softly)” (7:55).
As you know, the word “ameen” refers to du’a, and not to the Koran (i.e., it is not a Koranic text), and therefore is read to oneself, just as the du’a before Surah al-Fatihah is read to oneself. (See: al-‘Aini A. al-Binay vol. 2 p. 233).
No raising of hands when making bows
Pronouncing takbir without raising hands when making a bow. In a bow from the waist, the hands are placed on the knees with the fingers spread apart. The back should be aligned parallel to the floor, and the head should not be raised or lowered.
The woman only bows slightly from the waist and places her hands on her knees, with her fingers clenched together. (See: Ibn -‘Abidin M. Radd al-mukhtar vol. 2 p. 259).
Argument (dalil):
Sunnah. Wabisa ibn Ma'bad said: “I saw the Prophet (sallallahu ‘alayhi wa sallam) praying, and when he bowed from the waist, he straightened his back so that if water were poured on it, it would remain there.”(Ibn Majah's collection of hadiths No. 862).
‘Alqama reported that ‘Abd Allah ibn Mas’ud said: “Should I perform the prayer of the Messenger of Allah (sallallahu ‘alayhi wa sallam) with you?” After which ‘Abd Allah performed the prayer without raising his hands in it, except for the first time (at the beginning of the prayer).”(Collection of hadiths by Abu-Davud No. 748, at-Tirmidhi No. 257, an-Nasa’i No. 1058, Musnad Ahmad No. 3681, as-Sunan al-Kubra al-Bayhaqi No. 2363).
Al-Aswad said: “I saw ‘Umar ibn al-Khattab raise his hands in the first takbir and after that he did not do so again.”(Ibn Abu Sheiba A. al-Musannaf No. 2454, A. al-Tahavi. Ma'ani al-asar No. 1328).
It is difficult to imagine ‘Umar’s ignorance in the fact that the Prophet (sallallahu ‘alayhi wa sallam) raised his hands when bowing to the ground and bowing from the waist; and even if he didn’t know, others would certainly correct him. However, ‘Umar prayed exactly this way, and no one corrected him. (See: at-Tahavi A. Ma'ani al-Asar vol. 1 p. 294).
It is also reported that the four righteous caliphs did not raise their hands during prayer, except in the first takbir. (For more details, see: al-Naimawi M. Asar al-sunan).
‘Asim ibn Qulayb reports from the words of his father that ‘Ali raised his hands only in the first takbir of prayer. (Ibn Abu Sheiba A. al-Musannaf No. 2442, A. at-Tahavi Ma'ani al-Asar No. 1320, al-Sunan al-kubra al-Bayhaqi No. 2367).
It is noteworthy that ‘Ali used to see the Prophet (sallallahu ‘alayhi wa sallam) raise his hands, but subsequently ‘Ali stops doing so. This fact suggests that ‘Ali had a strong argument that led to the abolition of the show of hands. (See: at-Tahavi A. Ma'ani al-asar vol. 1 p. 292).
Jabir ibn Samura said that the Prophet (sallallahu ‘alayhi wa sallam) came out to them and said:"What I see!? Raise your hands as if they were the tails of obstinate horses. Show calmness in prayer."(Compendium of hadiths Muslim No. 651 and Abu-Davud No. 847).
Explaining this hadith, Imam Al-Bukhari said that the censure of the Prophet (sallallahu ‘alayhi wa sallam), expressed in this hadith, applied to the companions who, after completing the prayer, extended their hands during salutation (salaam). Although in reality this censure concerned the situation of repeated raising of hands throughout the entire prayer, i.e. before the bow, after the bow and after the bow. This is confirmed by the context of the hadith itself.
First, the phrase: “Be calm in prayer” , - indicates that the condemnation expressed by the Prophet (sallallahu ‘alayhi wa sallam) concerns the actions of prayer, and the greeting (salaam) does not (since the prayer is considered completed after the last sitting before salam).
Secondly, the repeated raising of hands throughout the prayer is more consistent with the comparison made by the Prophet (sallallahu ‘alayhi wa sallam): “...as if they were the tails of obstinate horses” than extending your hand once at the end of the prayer, because obstinate horses do not limit themselves to raising their tail once. (For more details, see: Al-Usmani B. Mawsua fath al-mulhim bi sharh sahihi al-imam Muslim vol. 3 pp. 236-240).
Zikr of the waist and prostration
Pronouncing the following dhikr three times while bowing from the waist: “Subhana Rabbiyal-‘Azym.” And when bowing to the ground, the following is said three times: “Subhana Rabbiyal-A’lya.”
Argument (dalil):
Sunnah. Huzaifa said: “The Prophet (sallallahu ‘alayhi wa sallam) said with a bow: “Subhana Rabbiyal-Azym,” and in a bow: “Subhana Rabbiyal-A’lya.”(Collection of Hadiths of at-Tirmidhi No. 243).
Dhikr after making a bow
After bowing from the waist, the worshiper returns to the standing position and at the same time recites the dhikr: “Sami’Allahu liman hamidah” (pronounced out loud). After the worshiper has fully straightened up, he recites the dhikr: “Rabbana lakal-hamd” (to himself). The person praying behind the imam, having heard “Sami’Allahu liman hamidah,” says only “Rabbana lakal-hamd”, no more. The imam, on the contrary, pronounces only “Sami’Allahu liman hamidah” without saying “Rabbana lakal-hamd.” Abu Hanifa thought so, but Abu Yusuf and Muhammad disagreed with him, who believed that the imam pronounces both dhikrs.
Argument (dalil):
Abu Hanifa's argument. The Prophet (sallallahu alayhi wa sallam) said: “If the imam says: “Sami’Allahu liman hamidah,” then say: “Rabbana lakal-hamd.” (Hadith from Anas ibn Malik; collection of hadiths by al-Bukhari No. 689, Muslim No. 411).
Thus, he (sallallahu ‘alayhi wa sallam) divided the dhikr between them, determining what the imam should say and what those praying behind him should say.
Argument of Abu Yusuf and Muhammad. It is reported that the Prophet, sallallahu ‘alayhi wa sallam (while performing prayer), connected two dhikrs (i.e. Sami’Allahu liman hamidah and Rabbana lakal-hamd).”(Hadith from Abu-Huraira; collection of hadiths by al-Bukhari No. 789, Muslim No. 392).
In Abu Hanifa, this hadith indicates how he (sallallahu ‘alayhi wa sallam) performed prayer alone, not being an imam.
Prostration
Takbir is pronounced without raising hands and bows to the ground. First, knees are placed on the floor, and then hands. The face is located between the hands so that the hands are at the same level as the ears. The face should touch the floor with the forehead and nose. The forearms are extended to the sides, and the stomach moves away from the hips. The fingers and toes are directed towards the qibla, while it is advisable to press the fingers together. Upon completion of the prostration, the face is raised first, then the hands, and then the knees.
The woman bows to the ground so that her stomach touches her hips and her arms are pressed to her body.
Argument (dalil):
Sunnah. Wa'il ibn Hujr said: “I saw that the Messenger of Allah (sallallahu ‘alayhi wa sallam), when he bowed to the ground, first put his knees, then his hands, and when he stood up, he raised his hands, and then his knees.”(Collection of hadiths of at-Tirmidhi No. 268, Abu-Davud No. 838, an-Nasai No. 1089).
He further said: “I looked at the Prophet (sallallahu ‘alayhi wa sallam), and when he bowed to the ground, I placed my hands at ear level.”(Collection of Hadiths of an-Nasai No. 1265, al-Mu'jam al-Kabir at-Tabarani No. 17549, Ahmad's Musnad No. 18878).
‘Abduljabar ibn Wail said: “I saw the Prophet (sallallahu ‘alayhi wa sallam) in prostration, resting on his forehead and nose.”(Al-Mu'jam al-kabir at-Tabarani No. 17533).
It is reported that the Prophet (sallallahu ‘alayhi wa sallam) when performing prostration, moved the belly away from the hips so that if the animal wanted, it would pass there. (Hadith from Maymunah; Muslim collection of hadiths No. 496).
Huzaifa said: “The Prophet (sallallahu ‘alayhi wa sallam) said in a bow: “Subhana Rabbiyal-‘Azym,” and in a bow:"Subhana rabbiyal-a'la." (Collection of Hadiths of at-Tirmidhi No. 243).
Malik ibn Buhayna said: “The Prophet (sallallahu ‘alayhi wa sallam), while performing prayer, spread his hands in prostration so that the whiteness of his armpits was visible.”(Compendium of hadiths of al-Bukhari No. 377).
Returning to a sitting position and saying takbir, the worshiper must calm down (achieve at least for a moment a state of calm) while sitting and, with the words of takbir, lower himself to make a second bow to the ground.
Argument (dalil):
Sunnah. The Prophet (sallallahu ‘alayhi wa sallam) said to a man who was carelessly performing namaz:“If you stand up for prayer, then say: “Allahu Akbar,” then read what is easy for you from the Koran, then make a bow until you calm down in it, then get up until you straighten up, then bow to the ground until you calm down in it. silently, then get up until you calm down while sitting, then do this throughout your entire prayer.”(Hadith from Abu-Huraira; collection of hadiths by al-Bukhari No. 715, Muslim No. 602 and Abu-Davud No. 730).
Rising immediately after prostration
After the second bow to the ground, without going into a sitting position, the worshiper immediately stands up and at the same time recites the takbir. This action is performed in all cases except when the prostration is followed by the performance of tashahhud.
Argument (dalil):
Sunnah.‘Ayyash ibn Sahl al-Sa’idi, in the presence of his companions, when describing the prayer of the Prophet (sallallahu ‘alayhi wa sallam) said: (“... then he said takbir and bowed to the ground, then he said takbir and, without sitting down, stood up... » (Compendium of hadiths by Abu Dawud No. 733,966 and al-Sunan al-Kubra al-Bayhaqi No. 2475).
Performing Tashahhud and Salavat
Sitting after the second rak'at can be intermediate, or it can be the last, as, for example, in morning prayer. In the intermediate one, only the tashahhud is recited, after which the worshiper stands up and completes the remaining rak'ahs. The last sitting at the end of the prayer, in which the tashahhud and salawat are recited, is the pillar of the prayer. Therefore, it is unacceptable to miss it.
Upon completion of the second prostration, the worshiper sits on his left foot and places his right foot so that its toes are directed towards the qibla. The hands are placed on the hips so that the fingers are not pressed together and are directed towards the qibla.
The woman sits on her left thigh and leaves her legs to the right. Some believe (see: al-Hindi A. Fatawa at-Tatarkhaniya vol. 1 p. 316) that you can sit on your feet and not put them aside. Hands with fingers pressed together should be placed on the hips. (See: Ibn-‘Abidin M. Radd al-mukhtar vol. 2 p. 259).
Argument (dalil):
Sunnah. It is narrated that the Prophet (sallallahu ‘alayhi wa sallam) spread out left leg(sat on his left leg) and put his right one on.(Hadith from Aisha; Muslim collection of hadiths No. 498).
Ibn al-Zubayr described the tashahhud of the Prophet (sallallahu ‘alaihi wa sallam): “When the Prophet (sallallahu ‘alayhi wa sallam) sat down, he placed his right hand on his right thigh and his left hand on his left thigh...”(Muslim Hadith Code No. 579).
When pronouncing tashahhud, after the word “ashhadu”, the worshiper raises the index finger of his right hand, and after the words “illallah” he lowers it. It is also possible to squeeze the ring and little fingers before raising the index finger, and use the middle and thumb to create a ring. Both options are correct. Twitching or moving a finger is condemned (makruh) in the Hanafi madhhab. (For more details, see: at-Tahanavi A. I’la, as-sunan vol. 2 p. 8790.
Moreover, some theologians chose not to raise a finger during tashahhud. (See: Ibn-‘Abidin M. Radd al-mukhtar, vol. 2, art. 265, 266, 267).
Argument (dalil):
Sunnah. Ibn al-Zubayr said that the Prophet, sallallahu ‘alayhi wa sallam (in Tashahhud) pointed with his finger and did not move it.(Abu-Dawud collection of hadiths No. 839).
The chain of transmitters of this hadith is reliable. As for the hadith cited by al-Bayhaqi from Wail ibn Hujr: “...then he raised his finger, and I saw him move it...”, then regarding him al-Bayhaky himself said that, probably, under the word "moved them" implied "he showed them."(See, for example: al-Shaukani M. Neil al-autar vol. 2 pp. 315, 316).
Also al-Bayhaki hadith, transmitted from the words of Ibn-‘Amr: “Moving a finger in prayer is terrible for the shaitan.” , called it unreliable. (See: al-Bayhaqi al-Sunan al-Kubra vol. 2 p. 132).
Salavat is pronounced after Tashahhud. There are several formulas for pronouncing salavat, the most complete of which is:
“Allaahumma solly 'alaya sayidi-naa Muhammadin wa 'alaya eeli sayidinaa Muhammad, kyama sollayte 'alaya sayidinaa Ibraahim wa 'alaya eeli sayidinaa Ibraahim, wa baarik 'alaya sayidinaa Muhammadin wa 'alaya eeli sayidinaa Muhammad, ka aa baarakte 'alaya sayidinaa Ibraakhim ua' Alyaya eeli sayidinaa Ibraahiima fil-'aalamiin, innekya hamiidun majiid.”
Hanafis believe that adding the epithet master to the name of the Prophet (sayyidinaa muhammad) is desirable, and as for the hadith "don't call me master in prayer" , then this hadith is made up and not reliable. (For more details, see: Ibn-‘Abidin M. Radd al-mukhtar vol. 2 p. 274; Wahba az-Zuhayli. Fiqh al-Islami wa adillatuhu vol. 2 p. 908).
Greetings at the end of prayer
After salawat, the person praying can first pronounce the du’a, which is given in the sunnah or the Koran. After this, he turns his head to the right, saying: “As-salamu alaikum wa rahmatullah,” then to the left, saying the same thing.
Argument (dalil):
Sunnah. Abdullah ibn Mas'ud said that the Prophet (sallallahu 'alayhi wa sallam) said salam, turning his head to the right and saying: , - so that the whiteness of his right cheek was visible, and to the left with the words: “As-salamu alaikum wa rahmatullah” , – so that the whiteness of his left cheek was visible.” (Collection of hadiths Abu-Davud No. 996, at-Tirmidhi No. 295, an-Nasai No. 1324, 1322).
Actions performed after performing namaz
After completing the prayer, according to tradition (sunnah), the du'as given in the hadiths are recited, for example: “Allahumma anta ssalam wa minkya ssalam tabarakta ya zaljali wal-ikram.” Afterwards it is read Ayat al-Kursi and the dhikrs are recited: “Subhanallah”, “Alhamdu lillah”, “Allahu akbar” thirty-three times each. Next, the worshiper raises his hands to chest level, palms up, and makes du’a (prays to the Almighty), after which he wipes his face with his hands. These actions are performed after the traditional (Sunnah) prayers of Zuhr, Maghrib, ‘Isha (if the worshiper decided to perform the Sunnah at home, then he does these actions after Fard) and after the obligatory prayers of Fajr and ‘Asr.
It is important to know that the time interval between performing obligatory and traditional prayers is short; it is best not to perform any actions at this time, except short prayer(du'a) given just above:
“Allahumma anta ssalam wa minkya ssalam tabarakta ya zaljali wal-ikram” .
After which the worshiper gets up to perform sunnah prayer, and it is advisable to change the place where the prayer is performed (for example, it is enough to move one step away from the place where the previous prayer was performed). (See: al-Hindi A. Fatawa at-Tatarkhaniya vol. 1 p. 270).
At the end of the prayer, the imam must sit facing those who prayed behind him to pronounce after the prayer dhikrs.
Argument (dalil):
Sunnah. The Mother of the Believers, Aisha, said that the Prophet (sallallahu ‘alayhi wa sallam), after pronouncing as-salaam at the end of the prayer (meaning prayers: Zuhr, Maghrib and Isha), sat only during the dua he pronounced: “Allahumma anta ssalam wa minkya ssalam tabarakta ya zalja-lali wal-ikram.” (See: Muslim No. 134/592; at-Tirmidhi No. 298; Ibn-Maja No. 924; Ahmad No. 235/6).
The Prophet (sallallahu alayhi wa sallam) said: “... Ask (pray) to Allah with the inside of your hands and do not ask Him with the outside, but when finished, wipe your faces with them (palms."(See: Abu Dawood No. 1485, 1486).
It is reported that the Prophet (sallallahu ‘alayhi wa sallam) after finishing the morning prayer turned to face his companions. (See: al-Bukhari No. 1386).
Such an action of the Prophet (sallallahu ‘alayhi wa sallam) made it clear to those who entered the mosque again that the prayer was completed, since the imam was no longer looking towards the qibla.
Place to stay after prayer
More right place the stay of the worshipers after the prayer is approximately the place where the prayer was performed. In other words, the imam and those who prayed behind him remain in their places, performing dhikrs and du’a after prayers, until the imam leaves the place of prayer (often in mosques this place is the mihrab).
Argument (dalil):
Sunnah. It was narrated from Anas ibn Malik that the Messenger of Allah (sallallahu ‘alayhi wa sallam) forbade them to disperse until he himself left the prayer (place of prayer). (See: Abu Dawood No. 624).
Covering the head in prayer
Both obligatory (fard) and traditional (sunnah) prayers should be performed with the head covered; This action is desirable (mustahab).
Frivolous and careless leaving of covering of the head while performing namaz is condemned (makruh). (See: Wahba az-Zuhayli. Fiqh al-Islami wa adillatuhu vol. 2 p. 972; 'Alyautdin al-Kasani. Badai'u al-Sanai' vol. 1 p. 538; Al-Fatawa al-hindiy vol. 1 p.116; al-Hindi A. Fatawa at-Tatarkhaniya vol.1 p.352).
But despite this, the prayer is considered to be performed correctly. If covering the head is not possible for any reason, the blame will be revoked.
Argument (dalil):
Sunnah. Ibn 'Umar said: “The Messenger of Allah (sallallahu ‘alayhi wa sallam) wore a white headdress.”(Al-Bayhaqi. Shi'ab al-iman No. 5991. One of the transmitters of this hadith da'if).
Abdullah ibn Sa'id said that he saw an Egyptian headdress (kalyansuwa) on Ali ibn Hussein (the great-grandson of the Prophet Muhammad, sallallahu 'alayhi wa sallam) white. (See: Ibn Abu Shayba. Musannaf vol. 6 p33).
Rakyana ibn Abduyazid heard the Prophet (sallallahu ‘alayhi wa sallam) say: “The turban and the headdress are the difference between us and the polytheists.” (See: al-Hakim. Mustadrak ‘ala sahikhain No. 5937.; al-Bayhaqi. Shi’ab al-iman No. 5990.; Musnad Abu-ya’la al-Mawsyli No. 1384).
Note
This action is sunnah, reaching the level of mutawatir. (See: collection of hadiths of at-Tirmidhi No. 3556; Abu-Davud No. 1485, 1488; Ibn-Maja No. 3865; al-Bayhaqi No. 2/212). As for the hadith quoted by Bukhari, transmitted from Anas ibn Malik, it is interpreted as follows: Anas did not see the Prophet (sallallahu ‘alayhi wa sallam) raise his hands so high, except in prayer asking for rain. Thus, Anas does not deny the raising of hands by the Prophet (sallallahu ‘alayhi wa sallam) on other occasions.
Wiping is also sunnah. See: Ibn-‘Abidin M. Radd al-mukhtar vol. 2 p. 264; Wahba az-Zuhayli. Fiqh al-Islami wa adillatuhu vol.2 p.995.
Sitting after the obligatory prayers, followed by traditional prayers (sunnah), according to the companions, is a condemnable action (makruh).
Imam Abu Hanifa(may Allah be merciful to him) avoided any imitation in his judgments. His teacher Hammad ibn Suleiman understood this well. Moreover, Abu Hanifa argued with him on all issues, always asked him about everything in detail, and did not accept a single thought until he himself thought it through thoroughly.
It was in connection with this understanding that, outside the Koran, sunnah and fatwas of the ashabi-kiram, he felt quite free, considered himself to have the right to question the statements of the Tabiyins, and agreed with them only after checking their correctness.
In this regard, Ibn Abdulbar, in his work entitled “Al-Intika,” cites the following story from Said ibn Aruba: “I came to Kufa and took part in meetings with Abu Hanifa. At one of them, he remembered Uthman ibn Affan and offered him a lot of gratitude. I told him that I had not met anyone in these parts except him who would offer thanks to Uthman (may Allah be pleased with him).” As we see, he did not try to please the people or the rulers, was not afraid to dissolve between the ruling circles and the people, and did not succumb to the influence of feelings of love or hatred. He strictly followed the true path known to him.
Abu Hanifa himself explained his method and its application: “I deeply honor everything that came from the Prophet (saw). I am selective about what has come down from the Sahabah. And as for everything outside these limits, they are people and we are people.” In one of the legends, Yahya ibn Ma'in says that in a conversation with Sauri and another person, Abu Hanifa said: “(First) I will look at the book of Allah. If I don’t find it there, I will act according to the sunnah of Rasulullah (saw). If I don’t find it there either, I will look at the words of the Sahaba of the Prophet (s.a.w.) and from there I will take what I need. However, if the issue reaches Ibrahim, Shabi, Hasan, Ata, then I will also perform ijtihad, like them.”
This is the method on which, in his own words, he built his madhhab. Of course, this does not mean that he did not take into account the Tabiin's statements at all. He only made a choice among their statements. In most cases, he gave preference to the views of Ibrahim an-Nahai, as the founder of the Iraqi trend in fiqh.
You can even put it this way: when he could not determine his position on some controversial issue, he imitated Ibrahim an-Nahai. Although some argue that mujtahids should not imitate, the truth is that in such cases all mujtahids have elements of imitation. Later specialists in the methods of Hanafi fiqh defined these principles even more clearly. In accordance with them, the arguments of Hanafi fiqh are constructed in the following sequence:
2-Mutawatir, mashhur and ahad hadith;
4-The views of the Sahaba, if they do not completely contradict the qiyas;
5-Kiyas, tradition, practice, etc.
Zahid al-Kawsari looked at this problem differently. According to Kausari, Iraq is not at all a poor area in terms of the prevalence of hadith. However, Abu Hanifa has different requirements for accepting hadith than others. He does not belong to the group of those muhaddiths who were interested only in hadiths, their study, memorization and transmission. This is what Kausari says about this in his book called “Tanib-ul-Khatip” (pp. 152-154): “Those who make assumptions that Abu Hanifa knew few hadiths, did not agree with the hadiths and took weak hadiths , do not know what requirements the imams put forward for the acceptance of hadith, and weigh the level of knowledge of the mujtahid imams on scales with spoiled weights.”
Abu Hanifa has a number of formulated principles for reaching a conclusion about any prescription. Those who accuse him have no idea about these principles. The most important of these principles are:
1- Imam Abu Hanifa (may Allah have mercy on him) took into account the reports conveyed by trustworthy people that did not contradict stronger arguments than them.
2- Abu Hanifa (may Allah be merciful to him) evaluated the ahad hadith in accordance with the general principles developed by him as a result detailed study of all sources of Islamic law. If the ahad hadith contradicted these principles, then he chose the stronger one of the two arguments. In giving preference to the mentioned principles over contradictory hadiths, he assumed that these reports were the exception. Tahawi's work entitled “Maghani al-Asar” gives many examples on this topic. Sahih hadiths are not rejected here. On the contrary, there is opposition only to those hadiths that, in the opinion of the mujtahid, are secondary and weak.
3- Abu Hanifa (may Allah have mercy on him) evaluates ahad hadith in accordance with general judgments and with the direct meaning of the expressions of the Quran. There is one point here that requires attention. Imam Abu Hanifa (may Allah be merciful to him) gives the following example: in accordance with the hadith sharif, “tawaf around the Kaaba is prayer,” one cannot perform tawaf without ablution. However, in the verse “let them perform tawaf,” the word “tawaf” is used in a precise and narrow sense. And only the performance of tawaf makes it farz. In addition to it, it does not make it fardh or wajib to perform wudu. When it is said that one must act in accordance with the verse, and not with the hadith, the following is meant: The verse establishes a categorical injunction, and the hadith speaks of the speculative.
This verse states that ablution during the period of tawaf is not fard. Since the hadith reports only what is speculative, it cannot argue with the verse regarding the obligatory injunction. However, the hadith is not completely rejected. Because it states what is preferable, taking ablution during the period of tawaf becomes sunnat. Not farz. That is, the fard is fixed in the verse, and the sunnat in the hadith.
4- When accepting ahad hadith, Abu Hanifa (may Allah be merciful to him) pays attention to ensuring that they do not contradict the known sunnat, whether in views or in actions.
5- Abu Hanifa (may Allah be merciful to him), accepting the ahad hadith, makes it a condition that it does not contradict an equal hadith. For two years the hadiths do not agree with each other, for some reason he prefers one hadith over the other. There are a number of special reasons why preference is given in such situations, for example, one of the hadith transmitters is a faqih or has greater knowledge than the other.
6- When accepting an ahad hadith, Abu Hanifa (may Allah be merciful to him) makes it an additional condition that his transmitter does not contradict other hadiths transmitted by him.
7- According to Ibn Rajab (may Allah have mercy on him), if Abu Hanifa found in one of the two hadiths any difference in terms of evidence or in the text, then, as a precaution, he did not accept this addition in the absence of other reasons making it necessary .
8- Abu Hanifa (may Allah be merciful to him) was not guided by a single hadith in those cases when it came to “umumi belwa”, i.e. about such fard or haram, which every person inevitably encountered every day or very repetitively often. In such situations, it is necessary that the hadith be a mashhur or mutawatir.
9- There is another principle of Abu Hanifa (may Allah be merciful to him) regarding ahad hadith - this is that none of the predecessors should criticize or blame this hadith.
10- Given differing traditions regarding punishments and restrictions, Abu Hanifa (may Allah be merciful to him) chose the easier option.
11- According to Abu Hanifa (may Allah have mercy on him), an indispensable condition is the ability of the narrator of the hadith to remember the tradition by heart from the moment he heard it until the time of its transmission.
12- In the case where the transmitter of a hadith does not remember from whom he heard it, Abu Hanifa (may Allah have mercy on him) considers his records to be generally unreliable.
13- Abu Hanifa (may Allah be merciful to him) among the ahad hadiths gives preference to those that are confirmed by other hadiths.
14- One of the principles of Abu Hanifa (may Allah have mercy on him) regarding hadith is that the message should not go against everything that was applied in any country or city where the sahabah and tabeen were located. Leis ibn Sad in his letter to Imam Malik writes: “It is wrong, based on the words of some later scholars, to consider some of the hadiths that were accepted by Abu Hanifa to be weak in their arguments.
Because Abu Hanifa (may Allah be merciful to him) was closely familiar with the situation of the sheikhs who transmitted these hadiths. Basically, there were no more than two transmitters between him and the Sahab. Knowledge of Abu Hanifa large quantity hadith becomes obvious from the arguments that he gives in different sections of fiqh. These hadiths are found in seventeen musnads collected by his eminent students and other hadith scholars. And in addition, Khatib al-Baghdadi brought with him to Sham the works of Ad-Darakutni and Ibn Shahin called “Musnad of Abu Hanifa”. These two musnads are not among those seventeen collections of hadith mentioned earlier. Muwaffaq al-Makki in the book “Menakip” (1/96) writes: “As Hasan ibn Ziyad said, Abu Hanifa (may Allah be merciful to them) transmitted four thousand hadiths, of which two thousand were transmitted from Hammad, and the remaining two thousand from other hadith scholars."
Kausari, mention. work, pp. 89-91.
Zahabi "Menakibul-Imam Abu Hanifa"
Nu'man ibn Sabit Abu Hanifa (699–767; 80–150 AH) is an outstanding faqih and muhaddith, the founder of one of the four Sunni madhhabs. Some consider him to be the first generation after the Prophet (at-tabi'un). Others believe that he belongs to the second generation (atba'u al-tabi'in). Among his teachers were the companions of the Prophet Muhammad. Having rejected the offer of Caliph Mansur to take the post of chief judge of Baghdad, he was imprisoned, where he died. The first systematizer of fiqh. Author of the treatises “Al-fiqh al-akbar”, “Musnad abi hanifa”, etc.
Abu Hanifa played a role in the development of Muslim theology and law that is difficult to overestimate. He entered the history of Islam with the title al-imam al-azam (the greatest imam). Abu Hanifa was born during the reign of the Umayyad caliph Abdul-Malik ibn Marwan in the family of a wealthy silk merchant who came from among the Iranian mawali - people who received the patronage of one or another Arab tribe. Abu Hanifa belonged to the tribe of Teimullah ibn Sa'lab ibn Bakr ibn Wail.
According to his contemporaries, at the age of 16, Abu Hanifa and his father made a pilgrimage to Mecca (Hajj), during which he was able to see the last surviving Ashabs - the companions of the Prophet, in particular, Abdullah ibn Haris. From them, the future theologian could hear stories about how the Prophet acted or said in a given situation. He also met the great companion Anas ibn Malik, who early age for ten years he was next to the Prophet, helping him in everyday affairs.
In his youth, Abu Hanifa received an excellent general and theological education in his homeland in Kufa. Among his teachers were authoritative scientists of that time - 'Ata ibn Rabah, Hisham ibn 'Urwa, Nafi'. At the age of 22, he became a student of the outstanding Iraqi theologian Hammad ibn Suleiman al-Ash'ari. Abu Hanifa spent eighteen years in his circle, until the death of his mentor. And then for ten years he himself headed this circle, considered the most authoritative fuqih of Kufa and Basra. Such famous scholars as Abu Yusuf al-Qadi, Muhammad ibn al-Hasan, Zufar ibn al-Khuzail, Nuh al-Jami'a and others studied with him and received knowledge of Islamic law.
Many report that Abu Hanifa was God-fearing, generous, silent, constantly deep in thought, avoiding empty, useless communication. Muhammad ibn Jabir said: “Abu Hanifa was a man of few words, rarely laughing, reflecting, gloomy, like one who has recently suffered a misfortune (trouble).” Also, Ibrahim ibn Said al-Jawhariy reports that Abu Hanifa obliged himself to give one dinar as alms when swearing to the Almighty during a conversation. For good deeds, he allocated an amount equal to family expenses.
The great imam spent his nights in prayer and du‘a. Abu Yusuf reports that Abu Hanifa read the Koran in full every night in one rakyaat, sometimes performing night and morning prayers with one ablution.
Yahya al-Hamaniy narrates the following from the words of his father: “I accompanied Abu Hanifa for 6 months and never saw him commit morning prayer except with night ablution.”
Abu Hanifa's wife said: “I don't remember a night he spent sleeping. Abu Hanifa slept between the midday Zuhr and the afternoon 'Asr prayers in summer and during the first part of the night in winter."
Reading the entire Qur'an in one rak'ah
Musa'ar recalled: “One day I entered the mosque and saw a man performing namaz. I enjoyed his reading. I stood until he read the seventh part of the Koran, and thought that he would now make a bow, but this did not happen. Then he reached a third, and I again expected to bow from the waist. Then he read half of it. Then the prayer was read in the same order until the entire Qur'an was read in one rak'at. I looked at him and recognized this man as Abu Hanifa.”
Kharijah ibn Musa reported that the Qur'an was fully read in one rakyaat by four people: 'Uthman ibn 'Affan, Tamim ad-Dariy, Sa'id ibn Jubeir and Abu Hanifa. Asad ibn ‘Amr reported: “Abu Hanifa performed morning prayer with night ablution for 40 years. At night, in one rakyaat, he read the entire Koran. And his crying was heard so clearly that the neighbors felt compassion for him in their souls.”
This man has absorbed the morality that Islam calls us to. The following cases are an example of this.
One day a certain man said to the imam: “Fear God!” The Imam shuddered, turned pale and, lowering his head, replied: “May Allah Almighty reward you! How badly people need someone to tell them this.”
Also, when the imam was strongly scolded by one person, he said the following words: “May the Lord forgive you! He knows in me the opposite of what you said.”
Abu Hanifa was one of the most authoritative theologians of his time. Shaddad ibn Hakim said: “I have not seen anyone more knowledgeable than Abu Hanifa in his time.” The great Imam al-Shafi'i said the following words: “People draw knowledge of Islamic law from Abu Hanifa” or “people in Islamic law are like children when compared with Abu Hanifa.”
Abu Yusuf reports that Abu Hanifa saw himself in a dream digging up the grave of God's final messenger and collecting his bones. The dream frightened him very much, and he asked Ibn Sirin, who was one of his friends, to interpret what he saw. Ibn Sirin said: “You are the one who will collect the Sunnah of the Prophet and resurrect it.”
Abu Hanifa strictly adhered to the Qur'an and the Sunnah of the Prophet in his teaching and, in the absence of a solution to a particular issue in these main sources, resorted to the statements of the companions. But if there was no clear answer among them, then Abu Hanifa followed “ijtihadur-ra’y,” that is, he gave a conclusion through the development of an opinion stemming from the Quran and Sunnah. This statement is based on the following statement of Imam Abu Hanifa, heard by Abu ‘Ismat: “What is transmitted from the Messenger of Allah (peace and blessings of Allah be upon him) is undoubtedly accepted (used). We apply what is transmitted from his companions and do not go beyond what they said. As for what is beyond this, they are men and we are men,” that is, God gave everyone the right to think, analyze and express their opinion. Ibn Hazm said: “All the followers of Abu Hanifa came to a consensus that in his madhhab, a hadith (da'if) that is weak in its authenticity is higher (most important) than conducting a comparative analogy (qiyas) and an opinion based on religious provisions (ra'y)." Yes, Abu Hanifa in his works primarily relied on the Holy Quran and hadith, the statements of his companions, and then on qiyas and opinion. But there was no coercion in the Sharia rules, based on the last two criteria. As proof of this, there is the following saying of the Imam, transmitted by Ismail ibn Hammad: “What we were able to extract is only an opinion. We do not force anyone to adhere to it and do not talk about the need for everyone to accept it. Whoever has better, let him bring it.” Also Abu Hanifa said: “We know that this is an opinion. And it is the best we could achieve. And if someone comes with the best, we will accept from him.”
Abu Hanifa paid great attention to hadiths and the scholars who studied them. Abu Yusuf reports the following words of the imam: “A man is allowed to transmit only that hadith that he has memorized from the moment he heard it.” Qais ibn Rabi' said: “Abu Hanifa sent goods to Baghdad. There, things were purchased for it and brought to Kufa. From year to year he collected profits, with which he bought clothes, food and everything necessary for the scholars who studied the Sunnah. As he conveyed this to them, he said: “Give thanks only to the Lord. I did not give you any of my property, but I gave only what the Almighty gave me through you.”
Prophet Muhammad (peace and blessings of Allah be upon him) said: “The best of my followers are those from among whom I was chosen, then those who follow them [at-tabi'un], and then the following [atba' at-tabi'in]. After these [three generations] there will appear those who love fullness (obesity) [sedentary, inert; they eat a lot and randomly] and testify before they are asked about it [they say a lot of empty, useless things, chatter, slander].” Hadith from Abu Hurayrah; St. X. Muslima. See, for example: an-Naysaburi M. Sahih Muslim [Code of Hadiths of Imam Muslim]. Riyadh: al-Afkar ad-Dawliyya, 1998. P. 1024, Hadith No. 213–(2534); as-Suyuty J. Al-jami‘ as-sagyr [Small collection]. Beirut: al-Kutub al-‘ilmiya, 1990. P. 247, hadith No. 4053, “sahih.”
“For empty oaths [when there is no serious intention to swear], the Almighty will not punish you [there is no sin, no punishment, no atonement in this], but you will be responsible for when there was an intention in the heart [when the oath to the Almighty is serious and felt]” ( see Holy Quran, 2:225).
“Be obligatory in the contracts that you conclude with each other [also in fulfilling promises], and do not break the oaths that you make consciously and confidently, because you [swearing to God to confirm your truthfulness and commitment] place the Almighty in the position of guarantor (guarantor) [raising your earthly relationships to a qualitatively different level]. Verily, Allah (God, Lord) knows everything that you do [which you should remember when you make a promise or take responsibility]” (Holy Quran, 16:91).
The word “imam” is translated as “the leader of prayer, a religiously literate and respected person.” But earlier this word was used to refer specifically to major religious scientists and theologians. That is, “Imam” with a capital letter. They were mentors of people, the soul of society, had deep knowledge of Divine instructions, wisdom and were bearers of high morality. When the word “imam” is used in combination with the names of the great theologians of the past, such as Abu Hanifa, Malik, al-Shafi’i, Ahmad ibn Hanbal, then the latter is meant.
Namaz
(according to the madhhab of Imam Abu Hanifa)
CLEANSING
The religion of Islam is based on purity. A Muslim who performs namaz appears before Allah, therefore he is required to maintain cleanliness of body, clothing and place of prayer. Our religion also attaches great importance to the internal purity of a person, that is, a Muslim must be pure in soul and heart just as he is pure outwardly. Allah and people love the pure. Allah said in the Quran: “Verily, Allah loves those who repent and purify themselves (performing ritual ablutions).” (Quran: 2: 222). And in the hadith of the Prophet Muhammad, peace and blessings of Allah be upon him, it is said: “Purity is half of faith.”
1. ISTINGHA
Istinja is the obligatory removal of impurities after urination or bowel movement. Prophet Muhammad (peace and blessings of Allaah be upon him) said: “Verily, the greatest punishment in the grave will be from it (urine).” (Narrated by Muslim).
Rules for performing istinj
1. If the sewage is liquid, it is washed off with water
2. If it is possible to completely remove thick sewage without water, then instead of it you can use dense, rough material (paper, fabric, etc.). In this case, cleansing is carried out by blotting at least 3 times (until the impurities are completely removed). It is better to use dense material first and then water.
3. You cannot use alcohol, expensive fabrics, bones, blood, glass, honorable items (bread, paper with information on Islam, etc.) for istinj.
4. Cleansing is done with the left hand, and water is poured with the right hand.
2. VOODOO (ABDEZ) - TAHARATH
I will (minor ablution) - this is washing and wiping certain parts of the body in a certain order. In this case, there should be no insulator on the body that prevents the flow of water (nail polish, stain oil paint and so on.). About the benefits of performing wudhu, our Prophet (peace and blessings of Allaah be upon him) said: “When a person washes his hands while performing ablution, sins committed by his hands are forgiven; when he washes his face, sins committed with his eyes; when he wipes his head, sins committed with his ears; feet, then sins committed by the feet while walking are forgiven.”
What not to do without voodoo
3.Perform namaz
4.Touch the Koran;
5. Perform Sajda-tilawat - a prostration that should be made to someone who has read or heard certain verses of the Koran;
6.Perform a ritual circumambulation (Tauaf) around the Kaaba.
Voodoo fards
Actions without which ablution is considered invalid:
1. Wash your face -1 time;
2. Wash your hands, including elbows, -1 time;
3. Wipe 1/4 of the head - 1 time;
4. Wash your feet, including ankles, -1 time.
Procedure for performing wudu
First, you should roll up your sleeves. Then, if possible, turn towards the Qibla and, making the intention to perform ablution for the sake of Allah, say “Aguzu-billyahi minash-shaitanir-rajim Bis-millahir-Rahmanir-Rahim”:
1. Wash your hands 3 times. If there is a ring, then move it so that water flows under it;
2. Using your right palm, take water into your mouth three times and rinse it thoroughly;
3. Draw water into your nose three times with your right hand and blow your nose with your left;
4. Wash your face three times (the boundaries of the face from the beginning of the hair on the forehead and temples to the chin (in women, including the lower part of the jaw) and from the right ear to the left);
5. First wash your right hand, including the elbow, 3 times, then wash your left hand 3 times in the same way;
6. Wet your right palm and wipe your head with it - 1 time;
7. Wet your hands and rub the inside of your ears with your index fingers and the outside of your ears with your thumbs and rub the neck with the back of the remaining fingers of each hand - 1 time;
8.Wash your feet, including your ankles, starting from right leg, - 3 times, It is important to pay attention to the fact that the water flows between the fingers;
9. After completing ablution, turn to the Qiblah and say the words of the testimony of Islam - Kalimai Shahada (see Appendix 1 text 23);
10. There is an arc (a prayer addressed to Allah), which is advisable to read after performing ablution (see Appendix 1 text 1);
Ablution is considered complete even if the du'a is not read.
Makruh (unwanted disgraceful action) when performing wudu:
1. Excessive waste of water;
2. Saving water without necessity;
3. Splashing water on the face and other parts of the body;
4. Talking during ablution without necessity;
5. Performing ablution in dirty places.
Circumstances in which ablution is violated:
1. Discharge from any part of the body of blood (flowing outside the wound), pus or fluid from the wound;
2. Vomiting (mouth full);
3. Salivation, half or most of which consists of blood;
4. Discharge (feces, urine, gases, discharge from the genitals);
5. Severe intoxication and fainting;
6. Loud laughter during prayer;
7. Sleep (lying down or leaning against something).
A respectful reason.
If, during the entire period of time for reading namaz, a person continues to have circumstances that violate his ablution (for example, the discharge of urine, blood, pus from a wound, etc.), then this is a good reason to believe that the person’s ablution is not broken. He can read others prayers (for example, qada or nafil), pick up the Koran, etc.
If he had no other circumstances that violated ablution, in addition to this valid reason, then such a person’s ablution is broken only after the end of each prayer. As long as he has this valid reason, a person performs ablution again only when the time comes. next prayer.
This is a relief of our religion for those who have this kind of valid reasons.
3. GUSUL
Ghusul is a complete ablution in which not a single dry spot remains on the human body. There are circumstances in which a person is obligated to perform ghusl.
1. Junub condition, which is caused by the following reasons:
-sexual intimacy;
- release of sperm in men and similar fluid in women, even if there was no sexual intercourse (both while awake and during sleep);
2. After completion of menstruation (for women);
3. At the end of the postpartum cleansing period (for women).
What you can't do without ghusul.
1. Read namaz;
2. Read the Koran;
3. Touch the Koran;
4. Perform a ritual circumambulation (Tauaf) around the Kaaba;
5. Without having to enter the mosque.
If there is no reason to perform ghusul fard, then it is advisable to perform ghusul sunnah for occasions such as Juma and holiday prayers.
Fardi ghusul
Actions without which ghusl is not considered complete:
1. Mouth rinse;
2. Rinse your nose;
3. Washing the entire body (without allowing a dry place to remain on the body).
Procedure for performing ghusl:
1. Say “Bismillapir-Rahmanir-Rahim”, make the intention to perform ghusl for the sake of Allah;
2. After washing your hands, wash your genitals;
3. Taking water into your mouth with your right hand, thoroughly rinse your mouth up to the larynx - 3 times. If a person is fasting, then you should pay attention not to swallow the water;
4. Draw water into your nose with your right hand and blow your nose with your left hand - 3 times;
5. Perform Wudu;
6. Wash your hair 3 times;
7. Wash the right side of the body, then the left side - 3 times. Try to wipe the washed parts of the body with your hand;
8. Finally, pour water over the entire body so that there is no dry place left; even the size of a needle tip.
What to pay attention to when making ghusul.
Thoroughly wash the umbilical cord, ears, between the teeth, under the eyebrows, hair roots, mustaches, beards, earring holes on the earlobes. During ghusul, du'a is not recited.
Try not to turn towards the Qibla, unless the areas of the major Aura are covered (part of the body from the navel and up to the knee inclusive), and do not talk unless necessary.
If a person who needs to make ghusl, having first rinsed his mouth and nose, enters a body of water (swimming pool, sea lake, etc.) and, having wet his whole body there, comes out, then it is considered that he has made ghusul.
4. SPECIAL CONDITIONS IN WOMEN
1. Hyde - menstruation. Upon reaching adulthood, women experience a special condition called menstruation. This condition occurs monthly certain days. Menstruation usually lasts until age 55, but for some women it ends earlier.
The period of menstruation in women ranges from three to ten days, during which the discharge may temporarily stop. But these days are also considered the Haida period.
At the end of menstruation, you should do ghusul - ego fard. Prayers missed during Haida should not be made up because Allah Almighty has forgiven it.
2.Nifas - postpartum cleansing. A special condition in women after childbirth is called “nifas” (“postpartum cleansing”). The period of nifas begins from the moment the child is born and lasts a maximum of forty days ( minimum time undefined). Upon completion of nifas, a woman must make ghusul and begin performing namaz, even if the specified forty days have not expired. If there were days in which the discharge stopped and then resumed again, they are also considered nifas.
Performing ghusl after nifas is fard. Missed prayers are not reimbursed.
3.Istihaza. If the menstrual period lasts less than three days, then the woman should wait three days without performing namaz. For example, if the discharge lasted one day, then she waits two more days, then performs ghusl. Prayers missed on these two days are also not refundable. If menstruation lasts more than ten days or nifas - more than forty days, then at the end of the specified maximum period (even if the discharge has not stopped), the woman must make ghusl and begin performing prayer. Discharge that continues beyond the maximum period is considered the same valid reason ( when wudhu is not considered broken), such as bleeding from the nose or from another part of the body.
During the period of Haida and Nifas you cannot:
1. Read namaz;
2. Keep a fast;
3. Read the Koran;
4. Touch the Koran;
5. Perform a ritual circumambulation (Tauaf) around the Kaaba;
6. Enter the mosque;
7. Perform sexual intercourse.
5. TAYAMMUM
Tayammum is a ritual purification without the use of water. It replaces wudu or ghusl in certain cases. Tayammum is a gift from Allah to the Prophet Muhammad (peace and blessings of Allaah be upon him) and to us, His followers, which makes it easier to observe gibada.
In what situations is tayammum performed:
1. If there is no quantity necessary for performing ablution (wudu or ghusul) clean water.
2. If there is water, but there is no way to use it.
3. If there are wounds or illness due to which water cannot be used.
Fardi tayammum:
1. Intention;
2. Hit your hands twice on clean sand or something that contains sand;
3. Rubbing with the first blow - the face, with the second blow - the hands.
Procedure for performing tayammum:
1. First, roll up the sleeves to the elbows;
2. The intention is made to perform wudu or ghusl;
3. Palms in open form hitting sand or something that contains sand. If your hands are dusty, then, hitting them against each other, you should shake off the dust;
4. Rub your face with your palms;
5. The second time they hit the sand with their hands;
6. First, wipe the right hand, including the elbow, with the left palm, then wipe the left hand, including the elbow, with the right palm;
Circumstances that violate tayammum:
1. Anything that violates ablution also violates tayammum;
2. When water is detected or it is possible to use water.
3. When eliminating the reason why a person did tayammum (for example, healing a wound).
6. MASIH
Masih (khuff) is a special leather shoe. After performing Wudu, a person who has put Masih on his feet does not remove them when he performs ablution again; he only needs to wipe them. This is one of the reliefs in our religion. Khuff must meet the following conditions:
1. Must be no lower than ankle level;
2. Must endure a journey of 12 thousand steps or more;
3. There should not be a hole in it with a diameter of 3 little toes (regardless of whether the mask is torn or ripped);
4. Must be thick to stay on your feet without laces;
5. Water should not seep into the Masih (during short-term immersion in water).
Masikhs are put on in a state of ablution ("wudu"). Validity of Masikhs:
-for those who are not traveling - within 24 hours from the moment of the first (after putting on the Masiha) violation of wudu;
- for a traveler - 3 days and 3 nights (i.e. 72 hours) from the moment of the first violation of wudu."
After this time, it is necessary to perform ablution and wash your feet.
How to wipe the Masikhs (khuffs) - (leather socks).
Ablution is performed in the usual way. When it comes time to wash the feet, they wet their right hand and wipe with three spread fingers. top part right Masiha, starting from the fingertips to the ankle level inclusive. Then they wipe the Masih on the left leg with the same left hand. The sole of the mask does not rub off.
What violates the rubbing of the Masikh:
1. All circumstances that violate ablution ("Wudu"). The next time "Wudu" is performed, the feet are not washed, but only wiped with Masihi.
2. Removal of Masiha (intentional or accidental) If one or both Masihas are removed from a person in a state of wudhu, then wudhu is not violated. In this case, only washing both feet is required.
Wiping the bandage.
1. If there is a wound on the body that is covered with a bandage, then when performing wudu or ghusul, this bandage is removed so that water gets on the body.
2. If it is impossible to remove the bandage or washing the wound could harm your health, then you should wipe the bandage with a wet hand once.
3. If medicine is applied to the wound and it is not bandaged and if water does not harm it, then the area is washed. But if water can harm health, then in this case the wound is only cleaned. If rubbing is harmful, then the wound site is not wiped.
7. TYPES OF WATER ASSOCIATED WITH PURIFICATION
Water is divided into two types
- Mutlyak. This type includes rain, melt, lake, river, sea, spring or well water, if it is not mixed with anything.
Mutlyak, in turn, is divided into five subspecies:
1. Pure and purifying water in itself is water that has not changed color, taste, or smell and has not been used before. It can be used for ghusul, wudu, cooking, etc.;
2.Water is clean and purifying, but its use is undesirable. This is water that has previously been used by a cat, chicken or birds of prey (such as a hawk, falcon, etc.). It is considered makruh to use this water for ghusl, wudhu, if there is other clean water. If there is no other clean water, then using such water is not considered makrooh;
3. Water is pure in itself, but not purifying. This is water that was previously used for ghusl or wudhu. Such water is not used for ritual ablutions (ghusul and wudu);
4. Unclean water. This is stagnant water that has been contaminated with sewage. Water left behind by dogs, pigs or predatory animals is also considered unclean and is not suitable for purification. But if the volume of such water is more than 60 cm3, then the water is considered clean and suitable for ablution;
5. Dubious water. This is the water left over from being used by a donkey or mule. This water is suitable for purifying impurities. It is not used for performing ghusl or wudhu if clean water is available. If there is no clean water, then you can perform ablution with it, but then you should perform tayammum, because there is doubt whether this water is clean or not.
- Mukayad. This is water that has greatly changed at least one of its basic characteristics - color, smell, taste - as a result of mixing with some pure substance (milk, tea, fruit or vegetable juice, etc.). Such water is not used for performing ghusul or wudhu.
8. NAJAS
Najas is an unclean substance that defiles the human body, his clothes and the place of prayer. Najas is divided into two types:
1. Lightweight. These include:
- feces of birds not allowed for consumption (for example, hawk, crow)
- urine of animals allowed for consumption (horse, cow, sheep, etc.)
2. Heavy. These include:
- feces, urine and discharge from human genital organs;
- feces of animals allowed for consumption;
- feces, urine, saliva, meat and skin of animals prohibited for consumption (dog, wolf, etc.);
-meat, bones, untreated skin of an animal killed not in accordance with Sharia;
-pig (entirely, even processed);
- feces of birds allowed for consumption (goose, chicken, etc.);
- carrion, corpses;
-blood, pus, lymph, discharge from diseased eyes;
- intoxicating substance;
-vomit;
Is not najasa:
1. feces of pigeons and sparrows;
2. blood of fish, fleas;
3. liquid released from permitted meat;
4. blood and fat of aquatic animals;
5. human tears, saliva and sputum;
6. wool, dried bone, fluid from the nose of animals (except pigs and dogs);
7. tanned leather of animals (except pigs) killed not in accordance with Sharia;
8. meat and raw skin of animals (except pigs) killed in accordance with Sharia;
9. an intoxicant that has become vinegar;
10. perfumes containing easily evaporating alcohol.
Getting rid of najasa
1. First, the volume of najasa is removed;
2. Wash three times successively in running water and wring out (if it is clothing) the place where the najasa was;
3. If you need to clean something that is difficult to wring out (carpet, blanket, fur coat), then you should rinse it 3 times, each time allowing the water to drain completely;
4. If the volume of najasa is removed, but washing three times does not completely remove its color or smell, then it is considered that the najasa has been removed;
5. Smooth objects (knife, glass, etc.) should be wiped well enough, but it is better to rinse with water;
6. If the najasa is dry, just scrape it off. If wet, be sure to rinse 3 times;
7. If a person has forgotten where the najasa got in, then they should rinse the intended area 3 times. This will be considered the removal of najasa.
NAMAZ
9. TIMES OF NAMAZ
During the day, five prayers are performed: each at its own specific time. You cannot perform namaz either earlier or later than the appointed time. Untimely reading of prayer without a good reason is a great sin. It is said in the Holy Quran, meaning: “Verily, prayer for believers is prescribed at strictly defined times” (Quran: 4: 103).
Time morning prayer“As-Subh” (Ertden prayer) - from the beginning of the true dawn, i.e. the appearance of a light stripe on the horizon until the upper edge of the sun's disk appears.
The time of the midday prayer "Az-Zuhr" (Kyun orta prayer) is from the moment when the sun deviates from the zenith towards the west and the shadow begins to increase, and continues until the length of the shadow is equal to one or two lengths of the object.
The time for the afternoon prayer "Al-Asr" (Ekindi) begins as soon as the prayer "Az-Zuhr" ends and continues until full sunset (until the moment when the solar disk disappears behind the horizon).
Time evening prayer Al-Maghrib (Ashham) begins after sunset and continues until the glow of sunset disappears.
The time for the night prayer "Al-Isha" (Jassy) begins with the end of the time for the prayer "Al-Maghrib" and continues until the time for the prayer "As-Subh".
The time of Al-Witr prayer (Yutyur prayer) is the time of night prayer; Al-Witr prayer is read after Al-Isha prayer.
Al-Jumah prayer time is the time of Az-Zuhr prayer on Friday.
The time of prayer "At-Tarawih" is the time of prayer "Al-Isha" in the month of Ramadan.
Eid prayer time is approximately 50 minutes after sunrise holiday and continues until the sun is at its zenith.
Times when prayer cannot be read:
There are times during the day when prayer is not recited:
1. Sunrise.
2. When the sun is at its zenith.
3. Sunset.
Note: During sunset, you can only recite the Al-Asr prayer of the same day, if it has not been performed.
10. TYPES OF NAMAZ
1. Fard - obligatory prayer.
2. Wajib - prayer close to obligatory.
3. Nafilya - additional prayer.
Fard (Faryz):
1. Daily fivefold prayer:
- As-Subh prayer (Ertden prayer): 2 rakat fard;
- Namaz Az-Zuhr (Kyun Orta Namaz): 4 rakqat fard;
-Namaz Al-"Asr (Ekindi Namaz): 4 rak's fard;
- Al-Maghrib prayer (Ashkham prayer): 3 rak'ahat fard;
-Namaz Al-"Isha (Jassy Namaz): 4 rak's fard;
2. Juma - Friday prayer(required for men)
3. Namaz Janaza (for the deceased) - “fard kifaya” (collective duty, i.e. a duty assigned to the entire jamaat; if someone from the jamaat fulfills it, then this duty is removed from the rest. Mandatory for men).
Wajib prayers
1. Namaz "Vitr": 3 rak's.
2. Holiday prayers (al-Fitr and Al-Adha holidays): 2 rak'ahs.
Nafil prayers
Nafil prayers prayers are divided into:
1. prayers that are performed in addition to fard prayers:
- sunnah prayers that are performed before or after performing five fard prayers; they are divided into:
a) sunnah muakkada, i.e. prayers that the Prophet Muhammad performed constantly; It is advisable to always perform them;
b) sunnah gairi muakkada, i.e. prayers that the Prophet Muhammad, peace and blessings of Allah be upon him, performed sometimes;
- sunnah prayer "At-Tarawih", which is performed every night of the month of Ramadan;
2. prayers that are performed regardless of fards (these prayers are also called mustahab or mandub); they are committed at any time (except forbidden) with the intention of obtaining thawab.
Here are some of them:
- prayer "Ad-Spirit". It is performed 40 minutes after the end of the morning prayer. It can include from 2 to 12 rakagat;
- prayer "At-Tahajjud". Done after midnight (preferably in the last third of the night); this prayer can include from 2 to 12 rak’ahs;
- prayer "At-Tahiyat-ul-Masjid". It is performed when visiting a mosque and consists of 2 cancers.
11. FARDS OF NAMAZ
There are 12 fards: 6 of them are outside of prayer - they are conditions for performing prayer; 6 fards in prayer are ruknas of prayer.
For the prayer to be correct, it is necessary to observe all 12 fards without exception. Conditions for prayer:
1. Purification from hadas - an unclean state of the human body that requires the performance of wudu (from small hadas) or ghusul (from major hadas).
2. Cleansing from najasa is the removal of all kinds of impurities from the body, clothing and place of prayer.
3. Covering the aura, i.e. parts of the body that should not be seen by strangers.
4. Direction to Qibla Reading prayer in the direction of Qibla. Qibla is the direction in which prayer is accepted. Currently, the Qibla is the Kaaba - the first Holy building in Mecca, built for the worship of Allah. The first builder of the Kaaba was the Prophet Adam, peace be upon him. During the Great Flood, the ancient temple was destroyed and it was restored by the Prophets Ibrahim and Ismail, peace be upon them.
5. Time. This is performing prayer in a timely manner. You cannot read namaz before or after the end of its time (salat not performed in a timely manner remains as qada (debt).
6. Intention. You should know what kind of prayer is being performed and remember it in your heart. Saying your intention out loud is sunnah (in this case, an act additional to the obligatory one).
Prayer Hands:
1. Takbirat-ul-Iftitah. This is the recitation of “Takbir” (words of exaltation of Allah: “Allahu Akbar”) when entering prayer.
2. Kyyam. Standing during prayer (for those who can).
3. Qiraat. Reading the Qur'an while standing.
4. Rukug. Waist bow Hands are at knee level.
5. Sajda. Prostration, i.e. touching the ground with your knees, hands and forehead at the same time.
6. Kugud. This is sitting at the end of the prayer during the time of reading "At-tahiyat".
“Azan” is a call to people to perform the next obligatory prayer. It is pronounced loudly immediately after the appropriate time has arrived (see Appendix 1 text 2).
If the adhan was read in a mosque in a city or district, then in this case it is not necessary for people who did not come to the mosque to read it in their apartments.
It will be enough for them to read only the Iqama. After the azan, du"a is read (see Appendix 1 text 3).
“Iqamat” is a call made immediately before performing fard prayer (see Appendix 1 text 4). It is advisable (in relation to the adhan it is even obligatory) for people hearing the adhan and iqamat to repeat “to themselves” everything that the caller to prayer says. The exceptions are the words “haya “alas-sala” and “haya “alal-falyah”. When pronouncing these words, you should pronounce the words (see Appendix 1 text 31).
It is sunnah for men and makrooh for women to say azan and ikamat.
The place of prayer should be clean of najasa; it is not advisable to have images of animate objects on it. Usually a special prayer rug (namazlyk) is used, but you can read prayer on any suitable material (fabric, paper, etc.). In natural natural conditions(in the forest, field, etc.) it is permissible to read namaz simply on the ground.
12. TASYATTUR
What must be covered for men and women is called “tasyattur”. That which is forbidden to look at another person is called “awrah”. It is said in the Koran: “O children of Adam, we have sent down to you garments to cover your shameful places and clothing that adorns you, and the best clothing for you is fear of God.” (Quran, 7:26)
The purpose of covering the awrah is to hide the body from prying eyes and to abstain from forbidden desires. The sense of decency and shame obliges a person to cover the awrah. But the main objective covering the awrah for believing men and women is fulfilling the command of Allah.
Clothes should not be tight-fitting for either women or men. It is makrooh to recite the prayer in tight-fitting clothing, but the prayer is accepted. Clothing should not be transparent, that is, the color of hair, skin, or the silhouette of the figure should not be visible through it. Namaz is not accepted in transparent clothing, because... it does not cover the awrah.
How to cover the awrah
Covering the aura is one of the conditions for performing prayer. And therefore you need to be careful in this matter.
"Tasyattur" for men. Men in front of other men and women (except their wife), and during prayer, must cover part of the body from the navel to the knees inclusive. The knees are also awrah.
"Tasyattur" for women. A Muslim woman's awrah in front of other men is her entire body, except her face, hands and feet.
1. In front of other women, the aura is considered to be the part of the body from the navel to the knees; and before mushrik women (pagan, idolater), the aura is the same as before foreign men.
2. A woman in front of such relatives as father, brother, son or Foster-son(whom she can never marry, these relatives are called “mahram”) can show her hands, hair, neck, shins, ears, and they can look at these parts, because this is not prohibited.
"Tasyattur" for children. Children under 4 years of age can look at and touch the places of the aura. From 4 years to the age of mukallaf, the genitals are the awrah and should be covered.
"Tasyattur" for husband and wife. The concept of aurat does not exist between spouses: they can look at any part of each other’s body...
"Tasyattur" during treatment or if necessary. For treatment purposes or if necessary, a woman can touch another man, a man another woman. But it is better for a woman to turn to female doctors, for men - to male doctors; but if this is not possible, then you can contact doctors of the opposite sex.
13. PROCEDURE FOR PERFORMING NAMAZ
1. A person should stand in the direction of the Qibla so that the distance between the feet is 4 fingers wide. You should look at the place where sujud is being performed.
2. Intention: “I intended to perform...(number of) rak'at... (sunnah or fard)... (what time) prayer for the sake of Allah." ..……) rakagat faryzyn kyylyrga.
3. “Takbirat-ul-Iftitah” is performed, i.e. the words “Allahu Akbar” are pronounced (see Appendix 1 text 5).
4. At the same time, the man raises his hands, palms towards the Qibla, so that the thumbs are at the level of the earlobes. Women - also with open palms towards the Qibla with closed fingers so that the fingertips are at shoulder level.
Kyyam
5. Kyyam, i.e. standing after Takbir. Men should place the palm of their right hand on their left hand, while clasping their left hand with their little finger and thumb and holding it in this form on their stomach below the navel (Photo 3). Women fold their hands at chest level with the right palm on top of the left palm, but without clasping it with the fingers of the right hand.
Qiraat
7. Qiraat - reading. In the “standing” position, successively “to oneself” read “Subhanaka...”, “Aguzu billahi...”, and Surah “Al-Fatiha” (see Appendix 1 text 6 - 7) and some short surah (one long verse or three short verses is possible), but without reading “Bismillahi...”.
Rukug bow from the waist
8. Hand - bow from the waist.
With the words “Allahu Akbar” they make a bow and in this position read “Subhana Rabbiyal-Azym” 3 times (see Appendix 1 text 10).
9. During ruku, men place their spread fingers on their knees, keep their legs and back straight at an angle of 90 degrees; for women, their knees and back are slightly bent, the joined fingers rest on slightly bent knees. They straighten up with the words “Sami” Allahu liman hamidah.” .
Sajdah (sujud) - prostration
10. Sajdah - prostration. Having said “Allahu Akbar,” they touch the floor first with their knees, then with their hands, then with their forehead and nose; in this case, the head is between the hands, the legs do not leave the ground and the eyes look at the wings of the nose. In this position, repeat 3 times: “Subhana Rabbiyal-Ala” (see Appendix 1 text 13). Men do not touch the ground and their ribs with their elbows. Keep their feet straight, touching the ground with their toes bent in the direction of the Qibla. Women have elbows pressed against the ribs and the ground, legs in the same position as in men.
Sitting between Sujuds
11. Sitting between sujuds. With the words “Allahu Akbar” they lift their foreheads off the ground. Sit on your knees, place your hands at the level of your knees, looking at your hips. You should be in a state of peace long enough to have time to say “SubhanAllah.” Men sit on their left leg, and the bent toes of their right leg are directed towards the Qibla; women sit on the ground, folding both legs under themselves to the right side.
12. With the words “Allahu Akbar” the second prostration is made and “Subhana Rabbiyal-A” is read 3 times.
13. Stand up with the words “Allahu Akbar”, while first lifting your head off the ground, then your arms, then, placing your hands on your hips, lifting your knees off the ground. This ends the first rakagat.
The reading of the 2nd, 3rd and 4th rakqaht of prayer is similar to the reading of the first rakqat with minor differences:
a). at the beginning of rak'ata, the intention to perform namaz is not made and "Takbirat-ul-Iftitah" is not performed;
b). in the “standing” position, immediately read Surah Al-Fatiha, starting with “Bismillap...”. At the same time, they do not say “Subhanakya...” and “Aguzu...”;
c. if the fard prayer is being read, then in the 3rd and 4th rak'ata after Surah Al-Fatiha, the second sura is not read. If the sunnah prayer is being read, then the second sura is read in all rak'ahs.
Kugud
12. After performing the second rak'ata, saying "Allahu Akbar", you should rise from the sajd and sit down in the same way as described in paragraph 10 (sitting between 2 sajds). While sitting, read "At-Tahiyat" (see. Appendix 1 text 15), while at the moment of pronouncing the words “La Ilaha” you should raise the index finger of your right hand (see Appendix 2) With the words “Illallah” the index finger returns to its original position. This is the first sitting in prayer. After they rise from it and perform the 3rd and 4th rak'at (the number of rak'at in each prayer, see Appendix 4).
13. After performing the last rak'ata, the prayer ends with the last sitting. Having said "Allahu Akbar", you should rise from the sajda and sit down in the same way as in Fig. 9-10 (sitting between 2 sujuds). While sitting in order, read:
-At-Tahiyat (as described in paragraph 13),
-As-Salavat (see Appendix 1 text 16),
-Du"a "Rabbana atina..." (see Appendix 1 text 17).
14. Then “Salaam” is given: first the head is turned to the right, the eyes look at the shoulders, and they say: “As-salamu galaikum wa Rahmatul-lah” (see Appendix 1 text 18), then, turning the head to the left, they also say: “As-salamu “alaikum wa Rahmatullah.” This ends the reading of the prayer.
15. After the prayer, the arc is read (see Appendix 1, texts 19 - 26).
Note: If the prayer consists of 2 rak'ats (for example, As-Subh), then after performing the 2nd rak'at, the prayer should be completed with the last sitting, as described in paragraph 14.
14. NAMAZ VITR
The Al-Witr prayer is read after the Al-Isha prayer, consists of 3 cancers and has a slightly different order of reading the 3rd cancer from other prayers:
1. Standing, read “Al-Fatiha” and another sura from the Koran in sequence.
2. They perform Takbir “Kunut”, i.e., having said “Allahu Akbar”, they raise their hands, as during Takbirat-ul-Iftitah, then close their hands again (see Fig. 3,4).
3. They read the dua “Al-Qunut” (see Appendix 1 text 27). Anyone who does not know the dua “Al-Qunut” reads the dua “Rabbana atina...” (see App. 1 text 17).
Wajibs of individual prayer:
1. Start the prayer with the words “Allahu Akbar.”
2. In the first two rak'ahs of fard prayer and in each rak'ah of additional prayers, recite Surah Al-Fatihah.
3. In the first two rak'ahs of the farda prayer and in each rak'at of the Al-Witr or nafil prayers, read after the Al-Fatiha surah another surah or verses.
4. Read Surah Al-Fatihah before another Surah or verses.
5. Sitting after the second rak’at in 3-4 rak’ah prayers (first sitting).
6. In the first and last sittings of the prayer, read “At-Tahiyat”.
7. Pronounce Takbir “Kunut” and read du”a “Kunut” in Al-Witr prayer.
8. After prayer, say “Salaam” to the right and left.
9. Perform sajdah saha if mistakes were made in the prayer.
10. During sajdah, simultaneously touch the floor with your forehead and nose.
Circumstances that violate prayer:
1. Conversations during prayer.
2. Eating or drinking something.
3. Quiet laughter of the person praying (laughter during prayer, which is heard by others, violates Taharat).
4. Greeting "Salaam" or response to it.
5. Torso rotation from Qibla.
6. Crying for mundane reasons or from pain (moan: “oh, ugh”). Crying out of fear of Allah yes; is not considered a violation.
7. Cough for no reason (does not interfere with illness).
8. Extraneous actions (3 extraneous movements in one hand).
9. Blow on something.
10. Reading the Koran with errors that change the meaning.
11. Reading verses from writing.
12. Violation of ablution.
13. The prayer is broken if the person who has performed tayammum sees water and if the duration of the Masih runs out.
14. Sunrise.
15. Standing in the same row of men and women (without dividing barriers, such as a curtain, screen, etc.).
16. Opening the aura for a time longer than the time of one rukn.
Makruh in prayer
1. Make various small movements with the body, arms, legs and head.
2. Yawn, stretch.
3. Close your eyes, look around.
4. Stand with your sleeves rolled up (for men).
5. Read the prayer face to face with a person or in front of a hot coal (reading the prayer in front of candles and lamps is not makrooh).
6. Wipe sweat or dust from the face, itch and level the stones at the place of bow (if the stones interfere with the reading of prayer, then this is allowed).
7. It is undesirable to depict an animate object (front, right, left), and it is also undesirable to make sajdah on a rug with such an image (the image of a landscape is permitted).
8. Lean on something during prayer (except when there is a need for this, for example, during a serious illness).
9. During sajdah, touch the floor with your hands before kneeling down, and when getting up, rise from your knees before lifting your hands off the floor (deviations are allowed due to ill health).
10. Perform namaz on the road, in dirty places, on graves, near sewage, in someone else’s property without the owner’s permission.
11. In the second cancer, read the sura or verse longer than in the first.
12. Read the same sura in each rak, if you know another one.
13 If there is a place in the first row, stand in the second.
15. SAJDA SAHU
Circumstances requiring the performance of sajdah sahu:
a) being late in performing fard due to forgetfulness;
b) being late in performing wajib or not performing it due to forgetfulness.
To compensate for these violations, it is necessary to perform “sajdah sahu”, which is wajib, i.e. mandatory action. Failure to perform one fard due to forgetfulness or deliberate failure to perform it violates the prayer and cannot be compensated by performing sajdah sahu. Conscious abandonment of wajib prayers is also not compensated by “sajdah sahu”. In these cases, you need to re-read the prayer again.
If during the prayer a person forgot how many rak'ats he read (for example, three or four), then he should consider that he read a smaller number (in our case - three), perform the prayer completely, and at the end - perform "sajda" sahu". The procedure for performing "sajdah sahu".
1. In the last seat, only “At-Tahiyat” is read and “Salam” is given only to the right.
2. With the words “Allahu Akbar” they make two sujuds in the usual manner.
3. With the words “Allahu Akbar” they sit down and perform the last sitting in the usual manner.
16. COLLECTIVE NAMAZ
Our religion attaches great importance to reciting the jama'a-tom (collective) prayer. When reading a collective prayer, Muslims become closer to each other. The ignorant uses the knowledge of others, acquiring good habits and over time leaving bad ones. Staying in the jamaat improves relationships "love, feelings of brotherhood and mutual aid among Muslims is intensifying. Sawab33 for collective prayer of Muslims standing in a row more than sawab for individual prayer. Our Prophet Muhammad (S.G.W.) said this about it: “The Sawab of a collective prayer is 27 times more than for a single prayer”; “The one who read the collective prayer “Ap-Isha” was, as it were, reading the prayer at midnight, and the one who read the collective prayer “Ap-Isha” was, as it were, reading the prayer all night”;
“Whoever, having thoroughly cleansed himself (performed ablution), goes to the mosque to fulfill one of Allah’s commands, erases his sins with one step, and increases the degree of piety with another step.”
Fard prayers can also be read individually. However, collective prayer is considered a sunnah muakkadah.
Visiting the mosque plays a big role in maintaining the unity of the community, and there are also many spiritual benefits in it. Nafil prayers are not read collectively, except for the At-Tarawih prayer, which is read both collectively and individually. Namaz Al-Witr, which is wajib. in the month of Ramadan it is read collectively. Ap-Juma and holiday prayers are not read individually; they are performed only collectively. The procedure for performing collective prayer.
Anyone who is going to read a collective prayer behind the imam makes the intention to perform the prayer and to follow the imam. The person praying must strictly perform all the actions ("Tkabir", rukug, sujud, sitting between sujuds, "salaam") behind the imam, without getting ahead of him or being late.
As an example, consider how the collective prayer Az-Zuhr is read:
1. Intention “I intended to perform 4 cancers of the fard prayer “Az-Zuhr” for the sake of Allah, behind the imam.”
2. After the imam pronounces Takbirat-ul-Iftitah, the rest of the worshipers repeat the Takbir after him, then, clasping their hands, read “to themselves” only “Subhanaka...” and then stand in silence. In other rakqahats, the jamaat does not read anything in the “standing” position. You just need to say “Amin” to yourself after the imam reads Surah Al-Fatihah out loud.
3. During ruku, the jamaat reads “Subhana Rabbiyal-Gazim”.
4. The imam, having said out loud “SamiAllahu liman hamida,” straightens up, and the jamaat, straightened up, reads “Rabbana lakal-hamd.”
5. In sujud, the jamaat reads “Subhana Rabbiyal-Ala”.
33 Sawab (Arabic) - reward from Allah
6. While sitting, simultaneously with the imam, the jamaat reads “to itself” “At-Tahiyat”, “Salavat”, “Rabbana Atina...” and together with the imam they give “Salam”.
Note: if the latecomer managed to make an intention and pronounce Takbir while the imam had not yet risen from the position of the ruq of any rak'at, then this rak'at for the latecomer is considered completed.
Wajibs of congregational prayer
In addition to the wajibs for individual prayer (see page 23), there are wajibs for reading a collective prayer:
1. Reading aloud by the imam “Al-Fatiha” and another surah in collective prayers:
- in every rak"at of morning prayer;
- in holiday, “Al-Juma”, “At-Tarawih” and “Al-Witr” prayers;
- in the first two rak'ahs of Al-Maghrib and Al-Isha prayers.
2. The imam reads “Az-Zuhr” and “Al-Asr” prayers “to himself”.
3. Silence of those following the imam when he reads Al-Fatiha and other surah.
4. Additional Takbirs in holiday prayers.
Actions of those who followed the imam from the 2nd cancer:
Whoever did not have time for the first rakqaht must make the intention to perform namaz, perform Takbir and follow the imam from the moment for which he had time. Then in the last sitting only “At-Tahiyat” is read. After the imam begins to give “Salaam” to the right side, you need to stand up without making “Salaam”, with the words “Allahu Akbar”, independently read the missed first rakqat in the usual order, starting with “Subhanakya...”. After this, you should perform the last sitting: read “At-Tahiyat”, “Salavat”, “Rabbana Atina...” and make “Salam” in both directions. This ends the prayer.
Actions of those who followed the imam from the 3rd rakat:
Those who did not make it to the 2nd rakqat of the 4-rakqat prayer read only “At-Tahiyat” in the last sitting. After the imam begins to give “Salaam” to the right side, you need, without making “Salaam,” stand up with the words “Allahu Akbar” and finish reading the first 2 rakat yourself in the usual order (starting with “Subhanakya...”), which We didn’t have time to do it with the imam. Then, perform the last sitting and complete the prayer as usual.
If the prayer is 3 rak'at, like Al-Maghrib or Al-Vitr, then only At-Tahiyat is read together with the imam. After the imam begins to give "Salam" to the right side, you need stand up and make up for the first of the missed rak'ats, starting with "Subhanakya." Then you should complete the first sitting with reading "At-Tahiyat". Then the second of the missed rakat is read. After that, the last sitting is performed in the usual manner and the prayer is completed.
The action of those who follow the imam from the 4th cancer is:
The person following the imam from the 4th rakqat in the last seat also reads “At-Tahiyat”. After the imam begins to give “Salam” to the right side, you need to get up and make up for the first of the missed rak’ats, starting with “Subhanakya...” Then you should make up for the first sitting with the reading of “At-Tahiyat”. Then the second is read and the third of the missed cancers. After that, the last sitting is performed in the usual manner and the prayer is completed.
If the worshiper joins the jamaat after the imam has risen from the position of the fourth cancer, then after the imam’s “Salaam” to the right side, he should stand up and independently perform the prayer completely from beginning to end. In this case, the worshiper will receive the same sawab as if he had read the entire prayer with the imam.
17. JUMA AND NAMAZ AL-JUM"A
Juma is a holy day for Muslims, so Muslims should celebrate it with a festive mood. Men should, after performing taharat and dressing nicely, go to the mosque. The Prophet Muhammad of Adah said: “Whoever on Friday, having performed ablution, comes to Juma and listens to the sermon in silence, will have his sins forgiven from that time until the next Juma and 3 more days.”
Al-Jumah prayer is read only by the jamaat and consists of 4 cancers of the sunnah, 2 cancers of the fard and 4 cancers of the sunnah. This prayer is read on Friday during the Az-Zuhr prayer and replaces it on this day.
Namaz "Al-Juma" is fard for a Muslim who is mentally normal and has reached the age of majority. In addition to this, there are 6 other mandatory conditions:
1) Man (women are not fard).
2) Free from slavery.
3) Not a traveler.
4) Healthy.
5) Not blind.
6) Having healthy legs.
If these conditions are not met, “Al-Jum” is not obligatory, but if such a person reads this prayer, then it is accepted as “Al-Jum” prayer. Namaz must be read according to all the rules.
Conditions for the correct execution of Al-Jum"a
1. Read “Az-Zuhr” during prayer.
2. Read the khutbah first. “Khutba (Arabic) – sermon”
3. The place must be open to everyone.
4. The presence of at least 3 men in addition to the imam.
5. The imam must be a person who is not in conflict with government law enforcement agencies.
6. The locality where Juma is held must have permanent housing for people (not a tent camp)
If the locality meets the specified conditions, then for Muslim men living there it is fard to conduct “Jum”a-namaz” in compliance with all the rules.
The procedure for performing prayer Al-Jum"a
1. After reading the adhan, during “Az-Zuhr” on Friday, first 4 rak’s of sunnah prayer are performed. The intention for this prayer is: “Intended to perform 4 rak’ahs of the sunnah of Al-Jumah prayer for the sake of Allah.”
2. At the end of the sunnah prayer, the second adhan is read, after which the imam rises to the minbar to read the khutbah. The sermon of the Al-Jumah prayer is fard and is read before the fard prayer.
3. After the khutbah, the Iqama is read and 2 rak'ahs of the fard prayer "Al-Jumah" are performed. Those following the imam make the intention: "I intend to perform 2 rak'ahs of the fard of the Juma prayer behind the imam for the sake of Allah."
4. After reading the fard prayer, perform 4 rak'ahs of the sunnah prayer Al-Jumah. The intention for this prayer is: “Intended to perform 4 rak’ahs of the sunnah of Al-Jumah prayer for the sake of Allah.”
Thus, the reading of the Al-Jumah prayer ends.
Sermon fards
1. Praising Allah, greeting the Prophet Muhammad and calling for piety
2. Reading one verse from the Koran, clear in meaning.
3. Du'a about the good of Muslims.
Conditions for preaching for an imam
1. Cleansing from small and large hadas, as well as from najas on the body, place and clothing.
2. Covering the awrah.
3. Standing (if possible).
4. Maintaining the sequence of sermon fards. Performing prayer immediately after the sermon
5. Reading fard sermons in Arabic.
18. NAMAZ AT-TARAUIH
Namaz At-Tarawih consists of 20 rakqats and is performed in the month of Ramadan. It is a sunnah muakkadah for men and women. Also, this prayer is the sunnah for those who do not fast due to illness or travel. Performing the At-Tarawih prayer in the mosque is the sunnah, for this a person has a great reward. You can read this prayer at home alone. The Prophet Muhammad SGW said: “Whoever spends the nights in the gibad for the sake of Allah in the month of Ramadan, with faith in benefit and hope for reward, past sins will be forgiven.”
Namaz At-Tarawih is performed only after Namaz Al-Isha. Namaz Al-Witr can be read both before and after Namaz At-Tarawih.
The order of performing namaz At-Tarawih 2 rak'ahs
2. As usual, a collective prayer is read, consisting of 2 rak’ats. After every two rak'ahs, "Salam" is given to the right and left.
3. They perform 10 prayers of 2 rak’ats and thus increase the number of rak’ats to 20. After the end of “At-Tarawiha”, they collectively read 3 rak’ats of the “Al-Witr” prayer.
The procedure for performing the collective prayer of At-Tarawih, 4 rak'ahs each
1. The intention of the worshiper following the imam: “I intended to perform the At-Tarawih prayer behind the imam for the sake of Allah.” After Takbir, the imam also pronounces Takbir
2. In the usual manner, a collective prayer is read, consisting of 2 rak’ahs.
3. While sitting, after reading At-Tahiyat and Salavat, they do not say “Salam”, but rise to the third rak’at.
4. The imam and jamaat again read the prayer, consisting of 2 rak’ahs, starting with “Subhanak...”.
5. The last sitting is performed in the usual way, giving “Salam” to the right and left.
6. The above actions are repeated 5 times for 4 rak’ats, and also bring the number of rak’ats to 20.
At the end of the At-Tarawih prayer, 3 rak's of the Al-Witr prayer are read collectively.
19. READING NAMAZ SITTING AND IMA" (THE EYES)
There are no difficulties in the religion of Islam: any ‘ibadah is prescribed according to a person’s capabilities. Those who cannot read namaz while standing perform it while sitting. In such a situation, all duties performed while standing are performed while sitting, and the rukug are performed according to their physical capabilities, saying: “Allahu liman hamidan themselves,” they straighten up, then, having made sajdas, they complete the prayer.
If it is not possible to perform rukug and sujud, then they read namaz, simulating bowing the head and torso to perform rukug and sujud. This type of performance is called “imitation” prayer. The one who performs such a prayer, while sitting, bows his torso and head for rukug and bows even more to perform sajda. If the worshiper bows his head for sajda less or the same as for rukug, then performing the prayer is considered incorrect.
If the patient cannot sit, then he reads prayer in a position comfortable for him, moving his head. But if he does not have the strength for this, then he can read namaz, performing rukn with his eyes, i.e. movement of the eyes, as if describing the trajectory of the body during bows and prostrations.
20. NAMAZ FOR A TRAVELER
If a person goes beyond the place where he lives in order to travel (approximately 90 km or more), then he is considered a traveler.
A person who makes such a journey and intends to stay at the destination for less than 15 days is considered a traveler for all these days.
If a person has the intention of staying at a destination for 15 days or more, then he is a traveler only while on the road.
In our religion there is some relief for travelers. A traveler can read all 4 rak'ah fard prayers as a 2-rak'ah prayer. This is called "reduction". The traveler reads the fards of the prayers “As-Subh”, “Al-Maghrib” and prayer “Al-Witr” in full. If there is time for sunnah prayers, they are not shortened, but read in full.
If a traveler reads prayer behind a local imam, then he performs the prayer completely. And if the imam collective prayer a traveler appears, then the local jamaat, after the imam’s “Salam,” stands up and finishes reading the remaining 2 rak’ahs. If a traveler missed a prayer and upon his return decided to make up for it, then he reads the debt - 4 rakat fards as 2 rakat. And if he missed 4 rak’ahs of prayer while at home and decided to repay the debt on the road, then he reads it without abbreviation (i.e. all 4 rak’ahs).
Also, the traveler may not perform the Al-Jumah prayer and holiday prayers, but it will be accepted if he performs them. Instead of the Al-Jumah prayer, the traveler reads the Az-Zuhr prayer.
21. KADA / KAZA (DEBT) OF MISSED SAYERS
The prayer that is read after the end of its time is called “qada.” Leaving the prayer intentionally, without a good reason, is a great sin. If this happened, then you need to repent.
Fards of all prayers and Al-Witr prayers not performed on time are reimbursed as a debt. Unread sunnah prayers are not reimbursed as a debt, with the exception of the sunnah of the morning prayer. It should be performed before the time of Az-Zuhr prayer on the same day. There is no specific time for Qadah prayers: they can be performed both day and night, except for prohibited times.
If there are a lot of debts for prayer, and a person does not know for what day he reads the Qada, then he makes an intention, for example, in this way: “I intend to perform the missed prayer of Qada “As-Subh”, for the sake of Allah.” They also make the intention to perform other prayers, for example, “Az-Zuhr” or “Al-Asr”.
22. SAJDA-TILAVAT
In 14 places of the Koran there are verses, after reading which it is wajib to make a special sajdah, called “tilawat”. This requirement applies to both the one who hears these verses and the one who reads them. This sajdah is an act of worship to Allah.
Performing sajdah tilawat is prescribed for everyone who is obliged to perform namaz. It is not necessary for women during menstruation and postpartum cleansing.
Procedure for performing sajdah tilawat during prayer
1. If after the sajdah tilawat verses there is an intention to continue reading the Quran, then upon completion of this verse a single sajdah tilawat is immediately done, and the worshipers return to the “standing” position in order to finish reading the Quran.
2. If such a verse is the last or after it a maximum of three verses are read, then sajdah tilawat is not required, and the prayer continues as usual.
3. If the verse of sajdah read in namaz is heard by someone who is not performing namaz at that time, then he must also do sajdah-tilavat. Whoever heard a sajdah verse during prayer from someone who reads it outside of prayer, after completing the prayer, also performs this sajdah.
4. If the worshiper reads such verses and performs sajdah-tilawat in prayer, then he does not perform sajdah after completing the prayer.
5. If the imam reads the verses of sajdah in prayer, then he himself and those who follow him perform sajdah tilawat.
Procedure for performing sajdah tilawat outside of prayer
1. Sajdah is performed in a state of ablution.
2. Stand facing the direction of the Qibla and make the intention for Sajdah Tilavat.
3 Without raising your hands, say “Allahu Akbar” and make a sajdah in which you read “Subhana Rabbiyal-Ala” 3 times.
4 Stand up with the words “Allahu Akbar”. Mustahab to say: “Gufranaka Rabbana wa ilaikal-masyr” (see Appendix 1 text 33)
5. Sajdah is performed 1 time and without “Salaam”.
Verses of Sujud: “Al-Araf”: 206, “Ar-Rad”: 15, “An-Nahl”: 48, “Al-Isra”: 107, “Maryam”: 58, “Al-Haj”: 18, "Al-Furqan":60, "An-Naml":25, "As-Sajdah":15, "Sad":24, "Al-Fussilat":37, "An-Najm":62, "Al-Inshiqaq" ":21, "Al-"Alyak":19.
23. NAMAZ JANAZA (NAMAZ FOR THE DECEASED)
Namaz Janazah - a prayer addressed to Allah for forgiveness of the deceased's shortcomings and sins - is the final duty of Muslims to the deceased. Janazah prayer is fard kifaya, i.e. a duty assigned to the entire jamaat. However, the presence of Jamaat is not a condition for the Janazah prayer. If one woman or one man recites this prayer, then it is counted as fard. Conditions for performing Janazah prayer.
1. The deceased must be a Muslim.
2. The deceased must be ritually pure (in the state of ghusul) and wrapped in kafan.
3. The deceased must be in front of the jamaat.
4. The body of the deceased must be whole or half the height, but with the head.
5. Janazah prayer is read while standing (unless there is a good reason to sit).
6. The body of the deceased should not be placed on the shoulders of people or on the back of an animal.
Everything that violates other prayers also violates the Janazah prayer. Janazah prayer can be performed at any time, except when it is not permitted.
Fards of Janazah prayer
- 4th Takbir.
- Standing.
Giving Salam is wajib. In this prayer, neither sajd nor ruqq are performed.
Procedure for performing Janazah prayer
1. After the deceased is given ghusul and wrapped in kafan, it should be placed in the place where the Janazah prayer will be read.
2. Janazah (stretcher with the deceased) is placed in front of the jamaat, and the imam stands at the chest of the deceased.
3. The Jamaat stands behind the imam in the direction of Qibla and forms rows (it is advisable to stand in 3 rows).
Mustahab - preferably when performing Janazah prayer
4. They make an intention, determining to whom the prayer is read: a man or a woman, a boy child or a girl child. The intention of the imam is “I intended to perform the Janazah prayer for this deceased person, as a du’a for a man (or woman, etc.)” If it is not known, whether it is a man or a woman, then the intention is made in this way: “I intended to perform the Janazah prayer behind the imam for this deceased for the sake of Allah.”
5. After the intention, the imam out loud and the jamaat “silently” say “Allahu Akbar” - the first Takbir and close their hands, as in a regular prayer, the Imam and the jamaat “silently” read “Subhanaka” and at the same time add “Wa jallasanauk”.
6. Without raising his hands, the imam out loud, and the rest “silently” pronounce the second Takbir “Allahu Akbar”.
7. The imam and the jamaat read “Salavat” to themselves.
8. Again, also without raising hands, pronounce the third Takbir “Allahu Akbar”.
9. The imam and the jamaat “silently” read the du’a of the Janaz prayer (see Appendix 1 text 28) If they do not know it, then read the arc of “Qunut” (see Appendix 1 text 27) if they don’t know the “Qunut”, read the dua "Rabbana Atina" (see Appendix 1 text 17).
10. Without raising your hands, pronounce the fourth Takbir “Allahu Akbar” and, without reading anything, give “Salam” first to the right, then to the left.
After this arc, other arcs are read depending on the gender of the deceased (see Appendix 1 text 28-30).
Among the days of the week, Friday occupies a special place among Muslims. On this day, a general movement begins, preparation for something special, significant. This is especially noticeable in Muslim countries. People dressed in festive clothes, clean, with glowing faces, joyfully go to Friday prayers, giving this day special significance. The obligation of Friday prayer is established in the Koranic verse, the meaning of which is as follows: “O you who believe! When you are called to prayer on Friday, strive for the remembrance of Allah and leave trading. It's better for you. Oh, if you only knew! And when the prayer is over, then disperse throughout the earth, and seek the mercy of Allah, and remember Allah often; maybe you will be happy!” (62:9–10). How highly the Prophet Muhammad (peace and blessings be upon him) valued this day can be seen from the hadiths: “Friday is the most blessed day! It is more majestic than the day of the holiday of Breaking the Fast (Uraza Bayram) and the day of the holiday of Sacrifice (Kurban Bayram), since on this day our forefather Adam, peace be upon him, was created, on the same day he was lowered from Paradise to earth, on this day his soul was taken, and the Day of Judgment will also take place on Friday.” It is also necessary to remember the words of the Messenger of Allah (peace and blessings be upon him): “Whoever leaves the Friday prayer three times in a row, neglecting it, his heart will be sealed by the Almighty, that is, true faith will not enter his heart.” Friday prayer is obligatory: 1. For residents of a given city or locality. And also for those who live within one farsakh (5544 meters). Those who are outside this territory are obliged to attend prayer if they have heard the call in a high voice from the minarets. In a word, Friday prayer is obligatory for residents of the city and the suburbs associated with it, and is not obligatory for those who live in a settlement separate from the city (in a village or village). Anyone who is passing through the city and is not a resident is obliged to perform Friday prayer if he intends to stay there for 15 full days. Friday prayer is not obligatory for travelers. 2. For those who are healthy. For the sick and those who cannot leave the sick alone, prayer in the mosque is not obligatory. 3. For free people. Work or study is not a valid reason for missing prayer more than 3 times in a row. Exist various shapes agreements with both employers and teachers. True, here too there are cases when it is simply impossible to reach an agreement. Then these people become unfree. 4. For men. For women and children, Friday prayer is not obligatory. 5. For adults and capable. 6. For sighted people. For blind people, even if they have a guide, Friday prayer is not obligatory. 7. Having the ability to walk. For those who are legless, wheelchair-bound or paralyzed, Friday prayer is not obligatory. 8. Mandatory for those who are not in prison, are not afraid of persecution by the authorities, are not afraid of being captured, attacked by robbers, etc. Not mandatory in case of natural disasters ( very coldy, threat of avalanches, heavy rains, etc.). Those for whom Friday prayer is not obligated perform lunch prayer at home alone without adhan and iqama, and if they suddenly go to Friday prayer, then performing it instead of lunch prayer is enough. Seven conditions for Friday prayer to be considered valid 1. The prayer must be read in a sufficiently large locality with a representative of the authorities. Scientists say: “This is locality, where the main mosque does not accommodate the entire jamaat.” In large cities where there are several mosques, Friday prayers can be performed in several places if they think that this is necessary in order not to lead people to problems and difficulties, especially in large cities where it is sometimes difficult to get to the center from the outskirts. 2. The imam must have permission from the local authorities. Or the prayer can be led by a person authorized by this imam. If the prayer is led by a person who has not received permission, but this Friday prayer is read behind him by someone who has the authority to do so, then the prayer is valid. The exceptions are those cases when neither government officials nor people who have received permission from them go to the mosque. Then the Friday prayer can be led by an imam elected by the jamaat. 3. Performed during midday prayer. 4. Reading a sermon before the obligatory Friday prayer. 5. In this case, the presence of at least one man of sound mind is necessary. If only women and children listened to the sermon, then such a khutba is invalid. 6. Reading Friday prayers by the jamaat. In addition to the imam, there must be a jamaat of three adult, intelligent and religiously observant Muslim men, even if they are sick or travelers. 7. The doors of the mosque where prayer is held must be open to everyone. You cannot let some people into the mosque and prohibit others from entering. Circumstances under which you can skip Friday prayers The hadith of the Messenger of Allah (peace and blessings be upon him) lists the following categories of people for whom it is not necessary to perform Friday prayers: a slave, a woman, a child and a sick person. For them, performing the Friday prayer is not obligatory, therefore, they can skip it while performing the regular lunch prayer. And the rest must carry it out strictly and in the best possible way. If Friday prayers are missed without good reasons – this is prohibited. The words of the Prophet (peace and blessings be upon him) are known: “Either people will stop leaving Friday prayers, or Allah will put a seal on their hearts, and after that they will be among those who show negligence.” Desirable actions of Friday The Prophet Muhammad (peace and blessings be upon him) said about Friday: “Truly, Friday is both a holiday and a day dedicated to the mention of Allah.” In another hadith: “On this day, Allah Almighty forgives six hundred thousand sinners at his discretion, freeing them from hell.” But in order to become one of Allah's chosen ones, certain conditions must be met. This is what the Messenger of Allah (peace and blessings be upon him) says about this: “If a Muslim, having cleansed himself to the best of his ability, perfumed himself with incense, comes to the mosque and, without disturbing anyone, fulfills the prescribed duties, and does not talk or look around, and listens to the sermon in silence and humility, then from this until next Friday all his mistakes will be forgiven.” When going to the mosque, you should not eat garlic, onions and other foods with a pungent odor. Before Friday prayers, it is advisable for a Muslim to take a bath, cut his nails, put on clean and smart clothes, use the most pleasant scent, and come to the mosque as early as possible. There, repent for voluntary and involuntary sins committed during the week, read the Koran, remember the beautiful names of Allah and glorify Him, the Almighty and All-Powerful (say dhikr). On Friday, angels sit at the entrance to the mosque and note: “So-and-so Muslim came first, so-and-so came second, so-and-so came third...”. As soon as the imam begins his sermon, the angels stop recording and the book closes. It is sunnah to read Sura 44 (“Smoke”) on Friday night, and Sura 18 (“Cave”) in the afternoon before noon. Before the sermon, it is advisable for the imam to sit on the minbar, facing the jamaat. It is advisable to pronounce the second azan to the muazzin before him. The khutbah first begins with the praise of Allah Almighty, then with the recitation of both testimonies and the recitation of salawat to the Prophet Muhammad (peace and blessings be upon him). It is also advisable to read several verses from the Koran and Hadith and explain their meaning. Then read a sermon, the topic of which should be relevant to the region and useful for strengthening the fear of God in the hearts and deeds of Muslims. During the second sermon, it is advisable to make dua for Muslims. Since they are delivering two sermons, it is advisable to sit between them. It is also advisable to read the tasbihi together with the imam, in accordance with the Sunnah of the Prophet (peace and blessings be upon him). This is especially desirable in modern Russia, where Muslims have little opportunity for frequent meetings and are in great need of joint (in jamaat) prayers and duas, especially on such a great day as Friday. Having performed tasbih together, believers get up at the same time and greet each other, communicate, and share joys. Undesirable actions on Friday 1. An undesirable action, close to a forbidden action, is to step over other believers in order to get into the front rows of the mosque, since by doing this you bring them some harm. Arriving at the mosque, you should not walk between the rows and, unceremoniously pushing people apart, disturbing them, try to take a place in the front rows. Of course, the front rows are very honorable. But they are for those who came earlier. After adhan or iqamat, when people stand closer together for prayer, the empty seats in the front row will be taken by those standing behind. For those who arrived later, it is best to take any free place so as not to fall into sin while making your way forward. By getting to the front of the line and touching others, you distract them, disturb their concentration, hurt their feelings, and incur the wrath of Allah. The hadith says: “If anyone, coming to Friday prayers, bothers people and makes his way to the front rows, then let him know that he is building a bridge straight to hell for himself.” 2. It is undesirable for the imam to greet the jamaat while going out to read the khutbah, since by doing this he forces them to respond to him, and this is disgraceful for them. 3. It is also blameworthy, close to forbidden, to sell something or buy something after Friday adhan, and also blameworthy, close to forbidden things, are all actions that distract a person from prayer. 4. It is undesirable to eat or drink in the mosque during the khutbah. 5. It is undesirable to lift another person to sit in his place, since the Prophet Muhammad (peace and blessings be upon him) said: “Let none of you lift another from his place on Friday to sit there, but let him say that they gave him a place.” 6. It is also forbidden to perform namaz or dua, greet and talk while the imam has ascended to the minbar to deliver a sermon, since the Prophet (peace and blessings be upon him) said: “When any of you enters the mosque at that time, When the imam makes a khutbah, let him not perform salaam or speak until the imam has completed his khutbah, and let him also not respond to salam.” From the moment the imam ascends the minbar until the end of two rakats of fard prayer, all people in the jamaat must strictly remain silent, especially during the sermon itself. The Prophet (peace and blessings be upon him) warned: “If during Friday sermon If you tell your neighbor, “Shut up,” then your coming to the mosque for the Friday sermon will be in vain.” “Whoever during a Friday sermon only says to another “be quiet” has blabbed, and whoever blabbed has no Friday.” Theological scholars, commenting on what was said, clarified: “The reward for participating in Friday prayer, even with a minor conversation during the sermon, will not be complete.” But all theologians, without exception, agree that obligatory prayer counts to this person, that is, it is canonically valid, and there is no need to reread it. According to the two mentioned and several other authentic hadiths, during the Friday sermon it is necessary to listen to the imam and strictly maintain silence. Otherwise, we leave Friday prayers without the reward (sawab) that we so badly need, especially today. May the Almighty accept our prayers, be merciful to us and protect us from mistakes! Author: Alim Nurdinov