Prayer time today according to the madhhab. Terms and provisions adopted in the Hanafi madhhab. Rak'ahs that make up the prayer
18:22 2017
Nowadays, disputes arise regarding the beginning of the time of Asr prayer. Start times vary slightly among different law schools.
There are two main opinions on how to calculate Asr time. Most madhhabs (Shafi'i, Maliki, Ja'fari and Hanbali) say that this is the time when the length of the shadow of any object is equal to the length of the object itself plus the length of the shadow of this object at noon. The dominant view in the Hanafi madhhab is that Asr begins when the length of the shadow of any object is twice the length of the object and the length of the shadow of that object at noon.
The following formula calculates the time difference between the middle of the day and the time at which the object's shadow is t times longer the object itself plus the length of that object's shadow at noon:
Formula for determining time Asp
Thus:
where AH is Asr time according to the Hanafi madhhab
AS - Asr time according to other madhhabs
Z - Zuhr time
A is the time difference calculated using the formula above.
An example of prayer times according to the Um Al-Qura method - Mecca, inProkopyevsk, Prokopyevsky urban district, Kemerovo region, Siberian Federal District, Russia
According to Hanafi
According to Shafi'i, Maliki, Hanbali, Jafari
“Guard the prayers, and especially the middle prayer. And stand before Allah humbly."(al-Baqarah 2:238). That is: “Perform prayers properly, fulfilling all their conditions, and perform them in a timely manner, and especially the afternoon (asr) prayer” (Tafsir Ibn Kathir” 1/578, “Taysirul-Karimi-Rrahman 97”).
The angel Jibril, peace be upon him, came (one day) to the Prophet Muhammad ﷺ and exclaimed: “Get up and perform prayer!” Prophet Muhammad ﷺ performed it when the sun had passed its zenith. Then the angel came to him in the afternoon and called again: “Get up and perform namaz!” The Messenger of the Almighty ﷺ performed another prayer when the shadow of the object became equal to it. Then Jibril, peace be upon him, appeared in the evening, repeating his call to prayer. The Prophet ﷺ performed prayer immediately after sunset. The angel came late in the evening, at Once again encouraging: “Get up and perform namaz!” The Prophet (peace and blessings of Allaah be upon him) committed it as soon as the evening dawn disappeared. Then the angel of Allah came with the same reminder at dawn, and the Prophet ﷺ performed prayer at the appearance of dawn. This happened on the day after the historically important and remarkable night of the Ascension (al-Mi'raj). The next day at noon, the angel Jibril came again, and the Prophet, peace and blessings be upon him, performed prayer when the shadow of the object became equal to him. Then he appeared in the afternoon, and the Prophet Muhammad (peace and blessings of Allaah be upon him) performed prayer when the shadow of the object was twice its length. In the evening the angel came at the same time as the day before. The angel appeared and after half (or the first third) of the night and performed night prayer. The final time he came at dawn, when it had already become significantly light (shortly before sunrise), prompting the Prophet (peace and blessings of Allaah be upon him) to perform the morning Fajr prayer. After which the angel Jibril said: “Between these two (time boundaries) is the time [of performing obligatory prayers].” In all these prayers, the imam for the Prophet Muhammad, peace and blessings be upon him, was the angel Jibril, who came to teach the Prophet (peace and blessings of Allah be upon him) prayers. The first midday prayer and all subsequent ones were performed after the night of Ascension (al-Mi'raj), during which it became obligatory by the will of the Creator to perform five daily prayers. In theological works and codes where this hadith is cited, it is emphasized that, along with other reliable narrations, it has the highest degree of authenticity. This was the opinion of Imam al-Bukhari.
Asr prayer time
The Messenger of Allah (peace and blessings of Allah be upon him) said about when to perform Asr prayer: “Perform the afternoon (‘asr) prayer when the shadow of an object is equal to its length.”(an-Nasai 1/91, at-Tirmidhi 1/281). The authenticity of the hadith was confirmed by Imam Abu ‘Isa at-Tirmidhi, al-Hakim, al-Dhahabi and al-Albani. According to the Hanafi madhhab, Asr prayer occurs later than all others. Asr prayer lasts until sunset.
Asr prayer times according to the Hanafi madhhab
There are three opinions in the Hanafi madhhab about when the time for performing Asr prayer begins.
1. According to one opinion, Imam Abu Hanifa (may Allah be pleased with him) said that when determining the time of Asr prayer, it is necessary to take into account “fayu zawal” or, as it is also called, the shadow of deviation. The deviation shadow is the minimum shadow of an object that the object casts when the sun is strictly at its zenith. As a result, the time of Asr prayer begins when the shadow of an object is equal to the sum of the two heights of the object and the length of the deviation shadow.
This method is considered the most used in the Hanafi madhhab. And most of the caliphs of this madhhab consider the transmission of this method by Imam Abu Khalifa to be true.
2. The following opinion conveyed from Imam Abu Hanifa is confirmed by his companions, Imams Abu Yusuf and Muhammad (may Allah be pleased with them all), as well as Imam Abu Jafar at-Tahavi. This opinion is based on another version of the hadith on this topic. It says that the angel Jibril (peace be upon him) began to guide the prayer of the Prophet (peace and blessings of Allaah be upon him) after the shadow of the object became equal to length of this item plus a shadow of deviation.
It is preferable to take as a basis the first opinion, which guarantees the performance of Asr prayer on time.
3. There is a third opinion in the Hanafi madhhab. Its transmission comes from Imam Assad, one of the companions of Imam Abu Hanifa (may Allah be pleased with them), which Imam al-Sarakhsi conveys in the book “al-Mabsut”. According to this opinion, between the end of Zuhr prayer and the beginning of Asr prayer there is a period of time equal in time to the increase in the shadow of an object by its length. Moreover, this time is an abandoned time - “waktu mugmal”. This means that fard prayer is not performed at this time. It is believed that if you perform namaz at this time, it will be considered “qada” (restored), and not performed on time. Therefore, Zuhr prayer should be performed before the abandoned time, and Asr prayer after. This method allows you to connect two contradictory transmissions, which are given above.
On the need to perform the middle prayer on time - Asr
Ibn ‘Umar (may Allah be pleased with him) said that the Prophet (peace and blessings of Allah be upon him) said: “One who misses the afternoon (‘asr) prayer is like one who has lost his family and his property.”. (al-Bukhari 552, Muslim 1/435).
Buraydah (may Allah be pleased with him) said: “Perform the afternoon (‘asr) prayer early (immediately after its time), for, verily, the Prophet (peace and blessings of Allaah be upon him) said: “The deeds of the one who abandons the afternoon prayer will be in vain!””(al-Bukhari 553).
The time when it is forbidden to perform the afternoon prayer is makrooh.
The time when the sun turns red and stops blinding the eyes as it approaches the horizon is disgraceful (makruh) for performing namaz. For this reason, a Muslim should not postpone Asr prayer until this time without a good reason. “Do not pray before sunrise in the morning and before sunset in the evening, for at that time the horns of the shaitan rise” (Imam al-Bukhari, Imam Muslim, an- Nasai).
If obligatory prayer After all, it was postponed until the time of makruh; it still needs to be done before the sun sets below the horizon.
When is prayer considered to be done on time?
The time for afternoon (Asr) prayer lasts until sunset. The Prophet (peace and blessings of Allah be upon him) said: “Whoever managed to perform the prostration (sajdah) of the Asr prayer before the sun set, found Asr.”. al-Bukhari 579, Muslim 608. That is, under bow to the ground prayer refers to the first full rak’at of Asr prayer
On the prohibition of postponing Asr prayer until later without a reason
Unreasonably delaying the performance of Asr prayer until the end of its time is considered the quality of a hypocrite. Al-‘Ala ibn ‘Abdur-Rahman said: “One day they went to Anas (may Allah be pleased with him) home in Basra, and Anas asked: “Have you already performed the afternoon (asr) prayer?” They said: “No, we only performed the lunch (zuhr) prayer!” Then Anas said: “Perform asr!” After they prayed, he said to them: “I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “This is the prayer of a hypocrite who sits and waits until the sun begins to set between the horns of the shaitan, and then gets up and quickly performs four rak’ats, without remembering Allah in them, except a little!”” (Muslim 622).
Qadi ‘Iyyad explained it this way: “In the words “This is the prayer of a hypocrite,” there is a censure of their act and a warning against becoming like hypocrites in delaying prayer until such a time without reason! Rushing to perform prayer on time is a commendable act, but delaying prayer is condemnable and forbidden! See Sharh Muslim 2/589.
Asr prayer times for places where it is difficult to determine the time by the sun
If a Muslim lives in a country where it is not possible to determine the time of prayer by the sun. Because the days are disproportionately large or small, or it is polar day or night. In such cases, a Muslim should use the prayer schedule according to Meccan time or focus on sunset and sunrise in a nearby country. The second method is preferable.
Why does Asr prayer start later in the Hanafi madhhab than in the other three madhhabs?
The fact is that in the Hanafi madhhab, the time of Asr prayer begins when the shadow of an object is equal to two lengths of the object itself, and in other madhhabs, the time of Asr prayer begins when the shadow of an object is equal to the length of the object itself, that is, the shadow will be like this the same as the object itself.
But it should be noted that in our more northern latitudes, during the zenith there is already a certain shadow, approximately equal to half the length of the object, in contrast to the regions of the solar equator, there during the zenith the object has no shadow, the sun is directly overhead.
This means that when calculating the Asr prayer, one must take into account the presence of shadows during the zenith. Thus, our Asr prayer begins when the shadow of an object is equal to the length of the object itself + the shadow that was at its zenith. Simply put, asr occurs when the shadow of an object becomes equal to 1.5 times the length of the object itself. And the Hanafis have 2.5. This is approximate.
The Prophet (peace and blessings of Allaah be upon him) said: “Jibril recited Asr with me, when every thing was as long as its shadow.”(Abu Dawud and Ahmad, authentic isnad).
In view of this argument, the opinion that the time of Asr prayer occurs when the shadow of an object is equal to the length of the object itself is correct.
IN Muslim tradition great importance attached to daily prayer, which must be performed at a certain time with strict adherence to the rules. Much is said about this in the writings that were left to believers by the prophets of antiquity. Ultimately, a fairly clear rule was drawn up, which is recommended for all true Muslim believers to follow. And in this article we will talk about one daily prayer - Asr prayer.
asr?
Translated from Arabic, asr means afternoon obligatory prayer. The time that falls on it is also called. Asr prayer is the third such prayer in a row, which is performed in mandatory during the day. And there are five of them in total. All of them belong to the second pillar of Islam.
There is a certain rule for performing this prayer, which is written down in one hundred and three. Also, references to it can be read in the ninth verse of Surah Al-Manafiqun. The importance of this particular time in the Koran is spoken of in the sura of the same name “Al-Asr”.
Time of prayer
We should talk more specifically about time. Asr prayer should be performed at the exact hours allotted for it. The time of its beginning is somewhat different for different movements of Islam, but not radically.
In general, the majority is of the opinion that the third prayer can begin to be performed when the shadows on the street become twice as long as the object itself. Other schools believe that you can start a little earlier - when the shadows become equal to the object.
The time when the afternoon prayer can no longer be performed begins immediately after sunset, as the time for another prayer comes - Maghrib (sunset). Many believers perform asr before the sun begins to turn reddish and sets below the horizon, thus observing the covenants of the Messenger of Allah.
That is why everyone agrees that best time fulfillment of prayer - immediately at the beginning of the time period allotted for prayer. This suggests that the believer has truly broken away from his worldly affairs and turned to Allah. At the very end of the allotted time, it is allowed to read a prayer only if there is a respectful reason not implement it earlier.
Rak'ahs that make up the prayer
Now let’s look at the Asr prayer in more detail, how many rakats are performed during its performance. Rakat is a complete cycle of all prayer readings and movements performed at the same time. It can be repeated one or more times (depending on the type of prayer).
It includes pronouncing takbir, then reading Al-Fatiha, bowing from the waist and straightening, bowing to the ground and straightening (the position remains kneeling), bowing to the ground again and returning to the starting position. Of course, this is only a general guide, since depending on which rakah it is, the process may differ, and it also has differences (albeit minor) depending on the prayer itself.
There are four rak'ahs in the afternoon Asr prayer. They are read in a whisper, but so that in silence you can hear it. Those. You can’t just move your lips, you need to pronounce all the words with such a sound, as if you were whispering in someone’s ear. There are the same number of rakats in the Zuhr and Isha prayers, but in the Maghrib prayer there are three rakats, in Fajr - only two. They are read differently.
How to perform prayer: actions
Let us consider in more detail, asr, and what actions they perform. As mentioned above, the words in the afternoon prayer must be pronounced in a quiet whisper, pronouncing all the words not only with the heart, but also with the voice.
The actions are, in principle, very similar to the traditional performance of rakat. At the beginning, you should make a niyat (intention), clearly recording out loud what you are going to do. Next, you need to raise your hands with your palms in and raise them to ear level. Say takbir.
Then clasp your hands and lower them to the navel, read the du'a Sana, Surah Al-Fatiha and any other of your choice. Lower your arms and bow from the waist. Then, pronouncing certain words, you need to bow to the ground and touch the place of saj low.
At the end, say “Allahu Akbar”, return to a sitting position, and after two to three seconds repeat the bow again. The first rakat is over. Start the second by standing on your feet. Complete all rak'ahs by reciting the corresponding words and performing the necessary actions. After the fourth it can be considered finished.
Differences in actions for men and women
Asr differs somewhat only in the execution of actions. For example, when facing the Qibla with your palms, women should raise their arms to chest level, not higher. While men raise them to their very ears, touching their thumbs to the lobes.
Also, women do not lower their hands to the navel while reading the du’a Sanaa, but keep them at chest level. During a bow from the waist, they should not fully straighten their legs and back; their fingers should be gathered together.
During prostration, men and women sit the same way (the feet are parallel to each other, and the toes are directed towards the Qibla), but the women's elbows are pressed to the sides. When rising from prostration, women sit on their left thigh, tucking their legs and pointing their toes towards the Qiblah.
It should also be noted that women do not perform namaz if they are menstruating at that moment. According to all the rules, it should be started only when cleansing has occurred.
What do the sacred texts say about the importance of this prayer?
According to all sacred texts, Namaz al-Asr is considered the most important to perform. This is based on the fact that during its implementation, many Muslims should break away from their worldly affairs in order to perform namaz. This is precisely its advantage - the confrontation between worldly pleasures, of which there are so many around, and turning to Allah.
In this way, a Muslim can resist sin, the influence of Satan and follow the commandments of Allah, observing his spiritual duties. There is no such relationship to any prayer as to the afternoon one, therefore it is recommended to plan your day so that it fits harmoniously into it.
Other prayers
Other daily prayers in Islam should be noted. There are only five of them, and they are required.
- Farge. This is the morning prayer that is performed before sunrise. If a Muslim managed to complete at least one rakah of prayer, then he was on time. If not, then she goes to debt prayers.
- Zuhr. This is the second prayer, which is called the midday prayer. It occurs after the sun passes through the zenith, but before the shadows of objects become larger than themselves. Therefore, prayer can begin to be performed after the sun has overcome itself. high point sky.
- Asr. Afternoon prayer, which is what this article was about.
- Maghreb. This prayer after Asr is performed as soon as the daylight sets below the horizon. And you need to finish doing it before the evening dawn disappears. This prayer has the most a short time commission, so you need to be very careful not to miss it. Preference for execution is given to the first minutes after resolution occurs.
- Isha. This prayer can be performed immediately after the evening glow has disappeared. The time period when it can be done is the longest, since the end of the prayer period is the first signs of the morning dawn. However, it is still recommended to perform it before the first half or even third of the night has passed.
Conclusion
Thus, based on all of the above, Asr prayer is one of the five most important daily prayers, when a Muslim can directly turn to Allah, remember that he is just a mortal man. And also about the impossibility of taking away worldly goods on the other side of earthly life, no matter how much one would like it. Therefore, we should begin to take care of our other life now, throwing away at least for a while all worldly habits, worries, pleasures, etc.
In order for namaz to comply with the laws and rules of our religion, we must perform fards, wajibs and sunnahs of namaz in a timely manner, avoid those circumstances that violate namaz, and also not commit unwanted actions (makruh) in namaz.
Namaz As-Subh (Al-Fajr)
Namaz As-Subh or Al-Fajr (morning prayer) consists of 2 rakats of sunnah and 2 rakats of fard. First the sunnah prayer is performed, then the fard prayer.
Namaz-sunna As-Subh:
1st rak'at:
1. Stand in the direction of the qibla, so that the distance between your feet is 4 fingers wide.
2. Say an intention to yourself, something like: “I intend to fulfill the sunnah of today morning prayer for the sake of Allah."
3. With the words “Allahu Akbar”, perform Takbira-l-iftitah. Men raise their hands with their palms facing the qibla, so that their thumbs are at the level of their earlobes. Women raise their hands, palms facing the Qibla with fingers closed, so that the fingertips are at shoulder level.
4. Qiyam – standing after takbir. Hands are closed, it is advisable to look at the place of sajda (prostration). Men should put right hand over the left, while grasping the left hand with the little finger and thumb of the right hand. In this position, your hands should be kept on your stomach just below the navel. Women put their right hand on their left and hold them at chest level, while, unlike men, they do not clasp left hand right fingers.
5. Qiraat – reading. In the qiyam (standing) position, read sequentially: the dua “Subhanaka”, “A’uzu-Bismillah”, sura “Al-Fatiha” and another additional sura.
6. Ruku’u – bow from the waist. With the words “Allahu Akbar” make a bow and in this position say:
سُبْحَانَ رَبِّيَ الْعَظِيمِ
Subhana Rabbiyal –Azym(3 times)
Meaning: "Praise be to my Great Lord".
During ruku’u, men place their spread fingers on their knees and keep their legs and back straight, which make an angle of 90 degrees in relation to each other; In women, the knees and back are slightly bent, the joined fingers rest on slightly bent knees.
7. Stand up straight and say:
سمع الله حمده
Sami Allahu liman hamidah
Meaning: “The Almighty hears those who praise Him”
Straighten up and say:
ربنا لك الحمد
Rabbana lakal hamd
Meaning: “Our Lord, to You alone is praise”.
8. Sujud - prostration. Having said “Allahu Akbar”, touch the floor first with your knees, then with your hands, then with your forehead and nose; in this case, the head is between the hands, the legs do not leave the ground, the eyes look at the nose. In this position, repeat 3 times:
سبحان ربى الاعلا
Subhana Rabbiyal-Ala
Meaning: "Praise be to my Lord, who is above all"
During sajda, men's elbows do not touch the ground and are spread away from the sides. The feet are parallel to each other, the toes are directed towards the Qibla. In women, the elbows are pressed to the sides, the legs are in the same position as in men.
9. Sitting between two sujuds: with the words “Allahu Akbar”, lift your forehead from the ground and sit on your knees. Place your hands on your knees, look at your hips. Sitting in this way, one should remain in this state for such a time that would be enough to say سبحان الل ه Subhanallah
Meaning: “Allah is pure from all the faults attributed to Him by the unbelievers.”
Men sit on left leg, while fingers right leg, bending, directed towards Kibla; women sit on their left thigh, tucking both legs under themselves and pointing them to the right side, with their fingers towards the Qiblah.
10. With the words “Allahu Akbar” make a second prostration and say “Subhana Rabbia-l-ala” 3 times
eleven . Leave the sajdah. First, you should raise your head, then lift your hands off the ground, place them on your hips and rise from your knees. Stand with the words “Allahu Akbar” (to read the second rak’ah) and in the qiyam (standing) position, close your hands on your stomach (men) or chest (women).
The above points (1st to 11th) constitute the 1st rak’at.
2nd rak'at:
2. Just as in the first rakah, with the words “Allahu Akbar” make a bow and bow and say “Subhana Rabbiyal Azym” 3 times.
3. With the words “Samia-llahu liman hamidah”, straighten up and say “Rabbana wa laka-l-hamd”
4. With the words “Allahu Akbar”, make sajdah. In this position, “Subhana Rabbia-l-A’la” is read 3 times.
5. With the words “Allahu Akbar”, sit down between sujuds.
6. With the words “Allahu Akbar”, perform the second sujud and say “Subhana Rabbia-l-Ala” 3 times.
Last seat. Saying “Allahu Akbar”, rise from the sajdah position and sit down. The fingers are on the knees, the eyes are looking at the hips. Men sit on their left leg, with the toes of their right foot bent and pointed towards Qibla. Women sit on their left thigh, tucking both legs under themselves and pointing them to the right side, with their fingers towards the Qiblah.
8. As-salaam. First turn your head to the right (while looking at your shoulders) and say
السلام عليكم ؤ رحمةالله
“Assalamu alaikum wa Rahmatullah.”
9. Also, turning your head to the left, say “Assalamu alaikum wa Rahmatullah.”
The prayer of two rak'ahs is completed.
Namaz-fard as-subh.
Two rak'ahs of the morning fard prayer are performed in the same way as the sunnah prayer. The only difference is in the intention (one should intend to perform not the sunnah prayer, but the fard prayer - “I intend to perform the fard of this morning prayer for the sake of Allah”).
If a prayer consisting of four rak'ahs is read, such as zuhr, asr or 'isha (or a three-rak'at maghrib prayer), then after pronouncing the dua attahiyyat in tashshahud, salawat and salam are not pronounced, but you need to get up and do two more rak'ahs (or one rak'ah), as described above, with only one difference - after al-Fatiha, you do not need to read the second sura. Then sit down, read attahiyyat, salawat and say salam.
Translated from Turkish by Aisha Humeira
1. When referring to messages under the term "Zahiru-r-Rivayya", it should be understood that these messages come from the three main Imams of the madhhab: Imam Abu Hanifa, Imam Abu Yusuf and Imam Muhammad al-Shaybani.
2. Terms that are used without mentioning a name imply:
"Imam" - Imam Abu Hanifa.
"Sheikhain" - Abu Hanifa and Abu Yusuf.
"Tarafain" - Abu Hanifa and Muhammad.
"Imamain"; "Sahabane" - Abu Yusuf and Muhammad.
"As-Sani" - Abu Yusuf.
"As-Salis" - Muhammad.
"Ashabuna" - Imams Abu Hanifa, Abu Yusuf and Muhammad al-Shaybani.
"Mashaikh" - Imams of the madhhab who lived after Imam Abu Hanifa.
“Mutaqaddimun” - Imams-scholars of Religious Law (Fiqh) who lived before Imam Shams-ul-Aimma al-Halwani (d. 465/1063).
“Mutaahkhyrun” - Imams-Jurists who lived after Imam Shams-ul-Aimma al-Halwani (d. 465/1063) and before Imam Hafiz-ud-Din al-Bukhari (d. 693/1038). These include: Abu Zayd ad-Dabusi (430/1038); Al-Pazdawi (482/1089); Al-Sarahasi (490/1097); Al-Kasani (587/1191); Al-Baji (474/1081) and Ibn-i Rushd al-Hafid (520/1081). (IAk:131).
3. The madhhab has adopted a position in which muftis can give fatwas only on the basis of the agreed opinion of the mentioned three Imams according to the reports of “Zahir-r-Rivayya”. Given the different approaches of the Imams to this issue, the fatwa is given only according to the Ijtihad (opinion) of Imam Abu Hanifa.
If the words of Imam Azam differ from the agreed opinion of Imams Abu Yusuf and Muhammad al-Shaybani, one can use the statements of either side, but only in case of difficulties.
The mufti cannot give fatwas that do not agree with the works of any of these mujtahids! Such clarifications cannot be considered fatwas from the school of Imam A'zam Abu Hanifa, may Allah have mercy on him.
4. Fatwas of the madhhab are given in compliance with the level of mujtahids:
First, they look for an answer in accordance with the opinion of Imam A’zam Abu Hanifa. If this issue was not considered by the Imam, then they look at the ijtihad of Imam Abu Yusuf. Then they turn to the ijtihad of Imam Muhammad al-Shaybani, then Imam Zufar, then Imam Hasan b. Ziyada, may Allah have mercy on them!
Under constrained circumstances, the mufti can give a fatwa on the ijtihad of any of the five mentioned imams who are among the highest rank of mujtahids of the madhhab, without observing the chain of command.
Praise be to Allah, the Lord of the worlds!
From the books: “Tamİlmihal” - M. Sıddık G. 1996, İstanbul; “Ibn-I Abidin (Fihrist, TerimlerSozluguveKaynaklari)” - (IAk) - Istanbul, 1980.
(Abu Asad al-Hanafi, “Ahl-s-Sunnah wal-Jamah”)
[In the book “Ulema-ul-Muslimin...”, published in Istanbul, Abdulwahhab Sharani (d. 973/1565) writes:
"When working on my book Adillat-il-Mazahib, I carefully studied the ijtihad of Imam Abu Hanifa and his students. As a result of these studies, I came to the conclusion that all the works of these great scientists are based on the verses of the Koran, Hadith, or agreed the opinion of the companions of the Prophet of Allah. Such mujtahids as Imam Malik, Imam Shafi'i, Imam Hanbali and others gave an enthusiastic assessment of the works of Imam Abu Hanifa. Consequently, the reasoning of some, so to speak, "scientists", who could not appreciate great value works of the great Imam... Comparing the works of these critics with the works of the Imam is like comparing the works of a schoolchild with the works of a professor. If they are “stars,” then the Imam can be compared to the “sun” in the scientific horizon. And in the light of Abu Hanifa, may the mercy of Allah Ta’ala be upon him, these “stars” become simply invisible.”
One of the contemporaries of Imam Abu Hanifa Abu Muti testifies:
“Once, when the Imam and I were in a mosque in the city of Kufa, scholars Sufyan Sauri, Imam Muqatil, Hammad bin Salama, Imam Jafar Sadiq and others (may Allah be merciful to them) came up to us and turned to the Imam with words: “We heard that you use knowledge obtained by comparing analogies. Isn't this too dangerous? After all, the first who began to make comparisons was Iblis." This was immediately after morning prayer. So, Abu Hanifa answered their questions right up to the midday prayer. He explained how he could obtain hidden knowledge. He spoke about the main methods used in his school. He said:
“At the beginning, I look for the answer to the question posed in the Noble Quran. Not finding it there, I look in the Hadiths collected by me. Not finding it there either, I look to see what was the agreed opinion of the companions on this issue. If this issue was discussed by them, and they did not come "to a consensus opinion, then I rely on the opinion of the majority of them. If this is not the case, then only in this case do I decide to use analogies - al-Qiyas."
He gave many examples to support this. After that, they all stood up and began to shake his hands, recognized him as the head of the scientists and asked for forgiveness for what they may have upset out of ignorance. To which he replied to them: “May Allah forgive Ta’ala both me and you.”
["Mizan-ül-kübra" - Abdulwahhab Sha'rani.]
BISMILAHIR RAHMANIR RAHIM
May there be endless praise to Allah Almighty, the Lord of the worlds, who made prayer one of the pillars of Islam and commanded: “...And perform namaz flawlessly to remember Me"(Surah To Ha, verse 14).
May the fullest and most complete greetings and blessings be upon our beloved Messenger, who, instructing with words "Do it[prayer] the way I did it", taught his ummah prayer!
Every Muslim should know that after a person has come to know Allah and believe in Him, he is obliged to perform ibadah to the Only Ruler of all spaces and times - Allah, that is, to fulfill His commands and observe His prohibitions. As is known, at the head of such commands there is a prescription for prayer, the performance of which is considered the greatest ibadah for a slave.
It is known that Allah Almighty has prescribed prayer as obligatory - fard for his slaves. Namaz is also an expression of gratitude to Allah for the countless blessings He has given. Thanks to such ibadat as prayer, a person’s life is ordered, and he rises in degrees before Allah Almighty. Performing prayer along with what lives in this world happy life, he is also preparing for life in another world. And the one who, shielding himself with all sorts of excuses, avoids prayer, spends his life depriving it of such great mercy. This in turn is a great grief.
HOLY KURIAN ABOUT NAMAZ
There are a great many verses in the Holy Qur'an that address questions about prayer, in particular voicing the commands of Allah Almighty on the need to perform prayer. We will give here only a few of these verses.
“And perform namaz flawlessly, and give zakat, and perform ruku with those who perform ruku.”(Surah Baqara, verse 43).
“And perform prayer perfectly and give zakat: whatever good you put forward for yourselves, you will find it with Allah. Verily, Allah is the Seeer of what you do” (Surah Baqarah, verse 110).
“Perform your prayers flawlessly. Verily, prayer is a prescription for believers at a certain time.”(Surah Nisa, verse 103).
“...and Allah does not make your faith futile! Verily, Allah is truly Compassionate and Merciful towards people” (Surah Baqarah, verse 143).
FROM HADITH ABOUT NAMAZ
We have also received a lot of fundamental information about namaz through the sunnah of the Messenger of Allah sallallahu alayhi wasallam, who taught the Islamic Ummah to perform namaz to all the finest details and who in this matter will remain the first teacher of all mankind until the end of time. Let us mention just some of the hadiths of the Prophet alaihis-salam.
Narrated from Anas to Radiyallahu Anhu:
"On the night of Isra(Transfer at night) The Prophet sallallahu alayhi wasallam was prescribed a fard of fifty prayers. Then, it was reduced to five. After which it was proclaimed: “O Muhammad, verily, under Me, what was said remains unchanged. Indeed, in these five there is (a reward) for you. fifty."
Five reported, except Abu Dawud.
Narrated by Talha ibn Ubaydullah Radiyallahu Anhu:
“One person arrived from Najd to the Messenger of Allah sallallahu alayhi wasallam. His hair was disheveled[dusty], you could hear him muttering, but it was impossible to make out what he was talking about. As he approached, we realized that he was asking about Islam. So, the Messenger of Allah sallallahu alayhi wasallam said:
- Five times prayer in one night and one day.
He said:
- No. Unless you wish it yourself, said the Messenger of Allah sallallahu alayhi wasallam.
Then the Messenger of Allah sallallahu alayhi wasallam said:
- Fasting during the month of Ramadan.
He said:
- Is there anything else besides this that I should do?
Then the Messenger of Allah sallallahu alayhi wasallam told him about sunset.
He said:
- Is there anything else besides this that I should do?
- No. Unless you wish it yourself,” he told alaihis-salam.
So, that man said:
“I swear by Allah, I will not do anything less or more than this,” and went back.
The Messenger of Allah sallallahu alayhi wasallam said:
“If he is true to his word, he will win.”
Five of them passed it on, except Tirmidhi.
It is narrated from Abdullah ibn al-Sanabihi to Radiyallahu Anhu:
“Abu Muhammad declared that Witr prayer is wajib. Then Ubadah ibn Samit said:
“Abu Muhammad made a mistake. I testify that I heard the Messenger of Allah sallallahu alayhi wasallam say:
If a slave performs prayer at the time prescribed by fard, performs ruqa properly and shows humility, then Allah will be obligated to promise his forgiveness. Whoever does not do this has no obligation on Allah. If He wishes, He will forgive. If He wishes, He will subject him to torture.”
Narrated by Abu Dawud and Nasai.
Narrated from Abu Qatada to Radiyallahu Anhu:
“The Prophet sallallahu alayhi wasallam said:
“Allah azza wa jalla said:
I have made it fard for your ummah to pray five times a day. I made a vow to myself that whoever carefully observes them, I will certainly introduce him to heaven. For those who do not treat them with care, there is no vow for them with Me."
Narrated by Abu Dawud.
Taking into account the vital importance of prayer and the fact that for every Muslim it is fard to study the provisions regarding the order of its performance according to his madhhab, we hope that in the following lines our dear reader will find something useful for himself and his loved ones, and consider it a blessing from the Almighty Allah.
AZAN AND IQAMAH
Azan is a call to prayer, a notification about the time for it to be performed. Proclamation of adhan and iqama for daily five-fold fard prayers and Friday prayer is an established sunnah.
Adhan is proclaimed when the time for prayer begins. The proclaimer of the azan, the muazzin, proclaims it in a state of ablution, standing, placing the index fingers in the ears (but without plugging the ears), in a loud voice, measuredly and pronouncing each word clearly. When speaking a phrase "Hayya ala solah", the muazzin turns easily top part bodies to the right, at the words "Hayya alal falah"- to the left.
The words of the adhan are pronounced in the following order:
Allahu Akbar! Allahu Akbar!
Allahu Akbar! Allahu Akbar!
Ashhadu Allah ilaaha illallah!
Ashhadu anna Muhammadar rasulullah!
Hayya ala solah!
Hayya ala solah!
Hayya alal falah!
Hayya alal falah!
Allahu Akbar!
Allahu Akbar!
Laa ilaaha illallah!
Note: When proclaiming the adhan for prayer, fajr after the words "Hayya alal falah" additionally pronounced twice “As-solatu khairum minan navm!”.
After the proclamation of the adhan, the following prayer is offered:
“Allahumma, Robba hazihid da'watit taammah vassolatil kaimah! Ati Muhammadanil vasilata wal fazilah. Vabashu makamam mahmudanillazi vaadtah. Varzukna shafa'atahu yavmal kiyamah. Innaka la tuhliful mi'ad."
The meaning of the prayer is: “O my Allah, the Lord of this perfect call, the prayer that has come now! Grant Muhammad mediation and dignity, resurrect him in the high degree of Mahmud promised by You. Honor us with his intercession on the Day of Judgment. Verily, you do not change [Your] promise.”
The words of the iqama are the same as those of the adhan. There are only two differences: after the words "Hayya alal falah" "Kad kamatis solah", which translated means “the prayer has begun.” And it is preferable to proclaim the iqama at a faster pace than the adhan. Iqama is proclaimed immediately before the start of each fard prayer.
The adhan and iqama must also be proclaimed before performing qada - missed fard prayers. For performing holiday and Janazah prayers, azan and iqama are not proclaimed.
ORDER OF PERFORMING NAMAZ ACCORDING TO THE HANAFI MAZHAB
It is fard for every Muslim to perform namaz five times a day. This is the morning - Fajr, the midday - zuhr, afternoon - asr, evening - Maghrib and night - isha prayers.
You should begin performing namaz with a clean body, in clean clothes, in a clean place, facing the qiblah - towards the Holy Kaba. Namaz is performed in the following order:
Fajr prayer
Fajr prayer consists of two rak'ats of sunnah prayer and two rak'ats of fard prayer - a total of four rak'ats.
Sunnah prayer in two rak'ahs is performed as follows:
1. Turning towards the Kaba, the intending one says to himself: “I intend to perform two rak’ahs of the Sunnah-Fajr prayer in a timely manner, turning to the qiblah - sincerely for the sake of Allah” (see Fig. 1 and Fig. 2). In this case, it is considered preferable to pronounce the intention out loud - moving your lips, so that the speaker himself can barely hear.
2. Pronounced takbirul ihram (takbirul iftitah) - “Allahu Akbar”, which begins the performance of namaz. In this case, men, with their open palms facing the qiblah, touch their earlobes with their thumbs (Fig. 3). In this case, women raise their arms to shoulder level (Fig. 4). For both men and women, when raising their hands to pronounce takbirul ihram, the fingers are kept slightly spread, palms facing the qibla.
3. Hands fold.
Men place their right palm on top of their left wrist. At the same time, the thumb and little finger of the right hand clasp the wrist of the left hand, forming a “lock”. The remaining three middle fingers fit tightly on the left hand. In this position, the closed arms are freely lowered to a level just below the navel (Fig. 5).
Women place their right hand on top of their left forearm and hold them at chest level (Fig. 6).
This state is called qiyam. In qiyama - a standing position, with his gaze directed at the place where sajdah is performed, the performer of namaz reads one by one:
San's Prayer: “Subhanakallahumma wa bihamdika wa tabarokasmuka wa ta’ala jadduka wa laa ilaaha goyruk”.
Following this prayer for the qiraat sur is said: “Auuzu billahi minashshaitanir rajim. Bismillahir Rahmanir Rahim”, then read Surah Fatiha:
“Alhamdulillahi Robbil alamin. Ar-Rahmanir Rahim. Maliki yawmiddin. Iyyaka nabudu wa iyyaka nastain. Ikhdinas sirotol mustakim. Sirotol lazina anamta alaikhim goiril magzubi alaikhim valazzoolliin.”
Meaning: “Praise be to Allah, the Lord of the worlds. The Gracious, the Merciful. To the ruler of the day of judgment. Only You we worship and only You we call for help. Guide us on the straight path. By the way of those whom You have blessed, who did not fall under anger and did not fall into error.”
Upon completion of the reading of Surah Fatiha, pronounce to yourself "Amen".
Following the Fatiha sura, the zam-sura is read - an additional sura from the Holy Qur'an. Beginners can recite one of the following minor surahs as a subsurah:
Surah "Kavsar": “Innaa atoynakal kavsar. Beans lirobbika vanhar. Inna shaniaka huval abtar”.
Meaning: “Verily, We have given you Kawsar! Perform the prayer to your Lord and slaughter! Truly, your hater is himself short.”
Surah Ikhlas: “Kul huwallahu ahad. Allahus somad. Lam yalid wa lam yulad. Wa lam yakullahu kufuwan ahad”.
Meaning: “Say: “He is Allah, One, Allah is Somad.” He did not give birth and was not begotten, and no one was equal to Him!”
Surah Falak: “Kul ayuzu birobbil falak. Min sharri ma holak. Wa min sharri gosikin iza vakab. Va min sharrin naffasaati fil ukad. Wa min sharri hasidin iza hasad.”
Meaning: “Say: “I seek refuge in the Lord of the dawn, from the evil of what He has created and from the evil dark night when it came, and from the evil of those who blow on the knots, and from the evil of the envious, when he was jealous!
Surah Naas: “Kul auuzu birrobbin naas. Malikin naas. Ilahin naas. Min sharril wasvasil hannaas. Allazii yuvasvisu fii sudurin naas. Minal jinnati van naas.”
Meaning: “Say: “I seek refuge in the Lord of men, the King of men, the God of men, from the evil of the tempter, who disappears, who whispers in the breasts of men, [who is] from the jinn and men!”
4. After the end of the zam-surah, it is pronounced “Allahu Akbar” and a bow is made - ruku. Men worship without bending their elbows and knees, while tightly grasping their kneecaps with their outstretched fingers. The head and back of men should be at the same level horizontally.
Unlike men, women bend slightly less when performing ruku. In the hand, women bend their knees slightly and hold their knees without spreading their fingers, as men do.
In the ruku position, in a state of mental peace, pronounce three times “Subhana Robbiyal Azim”.
5. From the state, the hands are straightened while pronouncing at the same time “Sami Allahu liman hamidah”. The straightened position of the body is called kavma.
While in kavma, it is pronounced “Robbana lakal hamd”, and the person performing the prayer remains in this position for a little while, in a state of mental peace.
6. Next, saying “Allahu Akbar”, the performance of sajda begins, touching the ground first with the knees, then with the palms, then with the nose and forehead at the end. When performing sajda, the toes are in a directional (extended) position towards the qibla and do not leave the ground. Men do not touch the ground or both sides with their elbows; whenever possible, they direct all parts of the body (limbs) towards the qibla (Fig. 11).
Women in sajda place their elbows on the ground (Fig. 12).
During sajd, when the forehead and nose touch the ground, in a state of mental peace, it is pronounced three times “Subhana Robbiyal Ala”.
7. Then saying “Allahu Akbar” and straightening up from sajdah, the performer of namaz squats for some time - this position is called jalsa. In the jalsa position, the arms, including the fingers, are on the legs at will. In this case, the tips of the fingers should be at the level of the bend of the knees - they should not hang from the knees or not reach this bend. In this sitting position, in a state of mental peace, pronounce twice “Allahummagfirli”.
In this position, men sit on their “covered” left leg, and the toes of the right foot remain, as in sajda, directed (extended) towards the qibla (Fig. 15). Women sit with their toes pointed to the right.
8. Saying “Allahu Akbar” the second sajdah is performed. In the position of sajda, again being in a state of mental peace, it is pronounced three times “Subhana Robbiyal Ala”(Fig. 17 and 18). This concludes the first rak'at of prayer.
9. Then, having said “Allahu Akbar” The person performing the namaz rises from the sajda, but does not sit down, and without relying on anything, stands in the position of qiyam to perform the second rak'ah.
10. In the kiyam position, starting only with “Bismillahir Rahmanir Rahim”, Surah “Fatiha” is read, followed by any zam-sura. At the same time, the subsurahs read in each subsequent rak'ah should be no longer than the previous one and lower in serial number according to their location in the Qur'an.
11. Having said “Allahu Akbar” Ruku is performed. In this position, with peace in your soul, say three times “Subhana Robbiyal Azim”(Fig. 21 and 22).
12. Having said “Sami Allahu liman hamidah”, take a straight standing position (Fig. 23 and 24), and pronounce “Robbana lakal hamd” and this standing position is maintained for a little while.
13. With pronunciation “Allahu Akbar”, Sajdah is performed in the same way as in the first rak'at. In this position, with calmness in your soul, pronounce three times “Subhana Rabbiyal Ala”(Fig. 25 and 26).
14. With words “Allahu Akbar” the one performing the prayer rises from the sajda and, straightened up, sits a little on his heels (Fig. 27 and 28). In this position, in a state of mental peace, he says twice “Allahummagfirli”.
15. Having said “Allahu Akbar”, the second sajdah is performed. In the position of sajdah in a state of mental peace, it is pronounced three times “Subhana Robbiyal Ala”(Fig. 29 and 30).
16. Then the person rises from the sajda, accompanying this movement with the words of takbir “Allahu Akbar” and sits back on his heels. This position is called kada. In the kada position, the hands and fingers lie arbitrarily on the legs bent at the knees. In this case, the fingertips should be at the level of the bend of the knees, should not hang from the knees and should not reach this bend.
In this position, men sit on their left leg (heel), and the foot of their right leg is held perpendicular to the ground so that the toes of this foot are kept extended parallel to the ground and directed towards the qibla (Fig. 15). Women sit with their toes pointed to the right. In this case, the gaze of the person performing namaz is directed to the chest area, mainly to the part where the heart is located. In this position the dua tashahhud is read:
Prayer Tashahhud (Attahiyatu): “Attahiyyatu lillahi vas salavatu wat tayyibat, assalamu alaika ayyuhan nabiyu wa rahmatullahi wa barakatuh. Assalamu alayna wa ala 'ibadillahis salihiin. Ashhadu allaa ilaha illallahu wa ashhadu anna Muhammadan abduhu wa rasuluh."
Then salavat is read:
Salavat: “Allahumma solli ala Muhammadiv wa alaa ali Muhammad, kama sollayta ala Ibrahima wa ala ali Ibrahim, innaka Hamidum Majid. Allahumma barik ala Muhammadiv wa ala ali Muhammad, kama barakta ala Ibrahima wa ala ali Ibrahim, innaka Hamidum Majid."
Then one of the prayers mentioned in the hadith is offered:
(Surah Baqara, verse 201).
“Allahummagfirli wa li validaiya wa lil akrabaai, wa li jamiil muminina val muminat, al-akhyaai minhum val amvat.”
17. Turning your head first to the right, the greeting is pronounced, then turning your head to the left, it is also pronounced “Assalamu alaikum wa rahmatullah”, thereby ending the prayer. When turning the head to the sides for greetings, the gaze drops to the right or left shoulder so that if you look out of the corner of your eyes (peripheral gaze) over the shoulder, you can see two rows behind you. When turning the head from one side to the other, the gaze does not rise above the chest area (Fig. 33 - 38).
Two rak'ahs of the fard prayer of fajr are performed in the same order. The difference in the prayers of men and women is that men, before expressing their intention to perform the prayer, pronounce the iqama in the same way as before other fard prayers:
Allahu Akbar! Allahu Akbar!
Allahu Akbar! Allahu Akbar!
Ashhadu Allah ilaaha illallah!
Ashhadu Allah ilaaha illallah!
Ashhadu anna Muhammadar rasulullah!
Ashhadu anna Muhammadar rasulullah!
Hayya alas solah!
Hayya alas solah!
Hayya alal falah!
Hayya alal falah!
Kad kamatis solah, kad kamatis solah!
Allahu Akbar!
Allahu Akbar!
Laa ilaaha illallah!
The words of the iqama are the same as in the azan. The difference is that the iqama is pronounced faster, and in the iqama, as mentioned above, after the words "Hayya alal falah" pronounced twice additionally "Kad kamatis solah".
To perform Fajr prayer, you should have the following intention: “I intend to perform two rak’ahs of Fajr prayer in a timely manner by turning to the qibla - sincerely for the sake of Allah.”
The rest of the part continues in the same way as in the sunnah prayer.
Namaz Zuhr
Zuhr prayer consists of four rak'ahs of sunnah prayer, four rak'ahs of fard prayer and two rak'ahs of sunnah prayer.
The four rak'ahs of sunnah prayer are performed in the following order:
1. First of all, you need to have an intention.
“Allahu Akbar”.
3. San's prayer is read.
4.“Auzu...”, “Bismillah...”.
5. Surah “Fatiha” is read, then any sura from the Holy Qur’an as a sub-surah.
7. Sajda.
8. Rise to qiyam with words “Allahu Akbar”, reading Surah "Fatiha" and Zam-Sura.
10. Sajda.
11. Reading “Attahiyatu...” sitting.
12. Rise with words “Allahu Akbar”, reading Surah Fatiha and Zam-Sura.
14. Sajda.
15. Rise to qiyam with takbir “Allahu Akbar” to perform the fourth rak'ah. Surah Fatihah and Zam-Sura are read again.
17. Sajda.
18. Reading prayers while sitting “Attahiyat...”,“Allahuma solly ala...” And “Rabbana atina...”.
19. Greetings “Assalamu alaikum wa rahmatullah” The prayer ends.
Four rak'ahs of the fard zuhr prayer are performed in the same order. There are only two differences:
1. When intending, say “I intend to perform four rak’ats of fard zuhr prayer in a timely manner by turning to the qiblah - sincerely for the sake of Allah.”
2. When performing fard, in the third and fourth rak'ahs, the zam-surah after the surah "Fatiha" is not read.
Namaz Asr
Asr prayer consists of four fard rak'ahs. The performance of this prayer and the fard prayer of Zuhr are the same. It is enough to express the intention: “I intend to perform four rak’ahs of fard prayer asr in a timely manner by turning to the qiblah - sincerely for the sake of Allah.”
Maghrib prayer
Maghrib prayer consists of three fard rak'ahs and two sunnah rak'ahs.
Three rak'ahs of fard prayer are performed in the following order:
1. First of all, intention is shown.
2. Pronounced takbirul iftitah “Allahu Akbar”.
3. San's prayer is read.
4. “Auzu...”, “Bismillah...”.
5. Surah “Fatiha” is read and then any sura as a subsurah.
7. Sajda.
8. Rising from sajda with words “Allahu Akbar”, Surah “Fatiha” and Zam-Sura are read again.
10. Sajda.
11. Read while sitting “Attahiyatu...”.
12. Rise with words “Allahu Akbar”, while standing, only Surah Fatiha is read.
14. Sajda.
15. Prayers are read while sitting “Attahiyatu...”, “Allahumma solly ala...” And “Rabbana atina...”.
16. Turning your head first to the right, then to the left, the words of greeting are pronounced “Assalamu alaikum wa rahmatullah” and with this the prayer ends.
The two rak'ahs of the sunnah of the Maghrib prayer are performed in the same order as the two rak'ahs of the sunnah of the Fajr prayer.
Isha prayer
Isha prayer consists of four rak'ahs of fard and two rak'ahs of sunnah. The four rak'ahs of the fard prayer of Isha are performed in the same order as the fard prayer of Dhuhr, differing only in intention. Also, the two rak'ahs of the sunnah of the Isha prayer are performed in the same order as the sunnahs of the Fajr and Maghrib prayers.
Witr prayer
Witr prayer belongs to the category of wajib ibadat and consists of three rak'ahs. It is considered in dignity to be slightly lower than fard, but higher than sunnah. Performing Witr prayer is obligatory, those who do not perform it will become a sinner, and those who do it will receive great good rewards. The timing of Witr prayer is performed after Isha prayer, but before the time of Fajr prayer.
Witr is performed in the following order:
First of all, you need to have an intention: “I intend to perform three rak’ahs of Witr prayer in a timely manner by turning to the qiblah - sincerely for the sake of Allah.”
1. Pronounced takbirul ihram (takbirul iftitah) “Allahu Akbar”.
2. San's prayer is read.
3. “Auzu...”, “Bismillah...”.
4. Surah “Fatiha” is read and then Surah Zam.
6. Sajda.
7. Rise with words “Allahu Akbar” and Surah Fatiha and Zam-Sura are read again.
9. Sajda.
10. Read while sitting “Attahiyatu...”.
11. Pronounced again “Allahu Akbar” To ascend to the qiyam, standing, read Surah Fatihah and Zam-Sura.
12. After Surah Zam, in the same standing position - qiyam is pronounced “Allahu Akbar” and the thumbs touch the earlobes, as when pronouncing takbirul iftitah at the beginning of the prayer.
13. Hands are folded, lowered to a level just below the navel and the Qunut prayer is recited.
Prayer of Qunut: “Allahumma! Inna nastainuka va nastagfiruk. Va nu'minu bika va natavakkalu alaika va nusni alaikal khoir. Kullahu nashkuruk wa la nakfuruk. Wa nahlahu wa natruku may yafjuruk.
Allahumma! Iyyaka nabudu wa laka nusolli wa nasjudu wa ilaika nasa wa nakhfidu. Narju rahmataka va nakhsha azabak. Inna azabaka bil kuffari mulhik."
15. Sajda.
16. Prayers are read while sitting “Attahiyatu...”, “Allahuma solly ala...” And “Rabbana atina...”.
17. Greetings “Assalamu alaikum wa rahmatullah” in both directions the prayer ends.
Zikrs and prayers after namaz
The prayer ends with a greeting. Subsequent acts, that is, prayers and praises following the prayer, are not obligatory, but are greatly rewarded with sawabs (rewards).
It is sunnah to offer the following dua after fard prayers:
"Allahumma antas Salam wa minkas salam. Tabarokta ya Zal Jalali wal Ikram."
After this, dhikrs praising Allah are pronounced - tasbih, that is, “Subhanallahi”(33 times), tahmid, that is “Alhamdulillah”(33 times), takbir, that is “Allahu Akbar”(33 times).
Kalima Tawhid is read - a saying about the uniqueness of Allah:
"Laa ilaaha illallahu wahdahu la sharika lah, lahul mulku wa lahul hamd. Wa huwa ala kulli shayin kadiir".
Then Ayatul Kursi is read:
"Auzu billahi minash shaitanir rajim. Bismillahir Rahmanir Rahim":
"Allahu laa ilaha illa huval Hayyul Kayyuum. La tahuzuhu sinatuv wa la navm. Lahu maa fis samavati wa ma fil ard. Manzallazi yashfa'u indahu illa bi of them. Ya'lamu ma bayna aidiyhim wa ma holfahum wa la yukhituna bishayim min ilmihi illa bima shaa y. Vasya kursiyuuhus samavati wal ard. Wa la yauduhu hifzukhuma wa huval Aliyul Azim" (Sura Baraka, verse 255)."
Hands are raised to offer prayer and along with sending following prayers, prayers are addressed to Allah with a request to forgive our mistakes when committing ibadat and to accept them in a beautiful form, to forgive our sins, and also with a request to fulfill our desires.
“Robbana atina fid dunya hasanatav va fil ahirati hasanatav vakina azaban naar”(Surah Baqara, verse 201).
“Rabbana takabbal minna innaka antas Samiul Alim, vatub alayna innaka antat tavvabur Rahim”.
“Allahumma! Ainna ala zikrika wa shukrika wa husni ibadatik.”
This concludes the daily fard and wajib prayers, which are obligatory for every Muslim. In the next issues, inshaAllah we will talk about additional (nafl), Friday and Janaza prayers.
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